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SIX    LECTURES 


ON    THE 


ANTE-NICENE    FATHERS. 


SIX    LECTURES 


ON   THE 


ANTE-NICENE    FATHERS 


BY 


FENTON    JOHN    ANTHONY    HORT    D.D. 

SOMETIME   HULSEAN    PROFESSOR   AND   LADY   MARGARET'S   READER 
IN   DIVINITY   IN   THE   UNIVERSITY   OF  CAMBRIDGE. 


HonDon 
MACMILLAN  AND 

CO.             C   ^  "^  ^^ 

AND   NEW   YORK 
1895 

All  rights  reserved 

Cambrtligi: : 

PRINTED   BY   J.   &   C.    F.   CLAY, 
AT   THE   UNIVERSITY   PRESS. 


PREFATORY  NOTE. 

1 

"  I  ^HESE  lectures  were  delivered  by  my  father 
-^     to  the  Clergy  Training  School   at   Cam- 
bridge in  the  Lent  Term  of  1890. 

They  are  almost  the  only  popular  lectures 
which  he  gave :  they  are  of  a  widely  different 
character  from  his  other  lectures  on  Church 
History  now  in  course  of  publication,  and  will 
appeal  perhaps  to  a  rather  wider  circle  of 
readers.  Though  popular  in  treatment,  they 
were  however  composed  with  all  Dr  Hort's 
accustomed  care :  he  had  had  some  idea  of 
revising  them  for  publication.  The  text  of  each 
lecture  was  written  out  in  full,  and  the  illustra- 
tive extracts  from  the  works  of  the  Fathers 
were  read  in  translations  partly  published, 
partly  of  his  own  making :  these  characteristic 


VI  PREFATORY   NOTE. 

specimens  of  writers  of  whose  permanent  value 
he  was  strongly  convinced,  will,  it  is  hoped,  be 
found  not  the  least  useful  part  of  the  volume, 
such  a  collection  of  passages  not  being  easily 
accessible  elsewhere.  There  is  some  uncertainty 
as  to  the  limits  of  one  of  the  passages  quoted, 
that  from  Justin  Martyr,  but  I  hope  that  those 
here  printed  are  substantially  the  extracts  read 
in  the  course  of  each  lecture.  The  quotations 
from  Clement,  Ignatius  and  Polycarp  are  taken 
from  Bishop  Lightfoot's  Apostolic  Fathers,  that 
from  Justin  Martyr  from  the  Rev.  G.  Reith's 
translation  in  the  "  Ante-Nicene  Christian  Li- 
brary," with  some  alterations  adopted  from 
pencilled  notes  in  Dr  Hort's  copy :  for  the  two 
passages  from  Origen  I  am  responsible,  and 
have  made  use  of  the  Rev.  Dr  Crombie's  version 
in  the  same  series :  I  could  not  discover  whether 
the  lecturer  here  used  any  published  or  manu- 
script translation.  The  two  extracts  from 
Irenaeus  were  transcribed  by  Dr  Hort  himself. 

A.  F.  HORT. 


CONTENTS. 

LECT.  PAGE 

I.  Clement  of  Rome  and  Hermas       .        .  i 

II.  Ignatius  and  Polycarp         ...  25 

III.  Justin  and  Iren^us          ....  49 

IV.  HIPPOLYTUS  AND  Clement  OF  Alexandria  76 

V.  Tertullian  and  Cyprian  ....  93 

VI.  Origen 116 


LECTURE    I. 

CLEMENT  OF  ROME  AND  HERMAS. 

The  lectures  which  I  hope  to  deliver  this 
term  are  intended  to  have  for  their  subject 
"  Some  early  Fathers  of  the  Church."  In  this 
description  of  the  proposed  subject  the  word 
"  Fathers "  means  simply  what  it  means  in 
common  usage,  the  Christian  writers  of  the 
early  Christian  centuries.  In  one  literal  sense 
they  might  be  called  Fathers,  viz.  as  being  the 
parents  of  the  Christian  thought  and  belief  and 
life  of  later  centuries,  which,  however  modified 
and  altered  by  the  inward  and  outward  changes 
arising  in  the  course  of  time,  retain  always  down 
to  the  present  day  important  features  inherited 
from  the  peculiar  circumstances  of  the  centuries 
which  followed  the  Apostolic  age. 

But,  although  it  is  important  to  remember 
that  our  own  thoughts,  and  the  thoughts  of  all 

H.  L.  I 


2  CLEMENT   OF   ROME  [LECT. 

Christians  everywhere,  have  been  in  a  great 
measure  thus  shaped  for  us  by  the  thoughts 
of  the  early  Fathers,  it  is  not  on  account  of 
this  fact  that  we  call  them  Fathers,  but  rather 
in  gratitude  and  veneration  for  them  as  the 
patriarchs  of  Christendom,  speaking  to  us  still 
out  of  that  early  dawn  of  tlie  Christian  period 
of  history,  and  often  speaking  to  us  out  of  the 
fiery  trial  of  persecution.  But  it  would  be  a 
misuse  of  this  legitimate  reverence  to  treat  the 
words  of  the  Fathers  as  oracles  appointed  to 
dictate  to  us  what  we  ought  to  believe.  If  we 
read  their  words  with  an  open  and  teachable 
mind,  we  shall  often  find  there  abundant  help 
and  instruction,  but  the  responsibility  will  always 
lie  upon  us  of  weighing  and  testing  what  we 
read,  to  the  best  of  our  power.  We  must  not  be 
surprised  if  we  sometimes  find  much  dross,  for 
each  age  has  its  own  limitations  and  vagaries, 
and,  besides  these,  each  man  in  each  age  has 
his  own  limitations  and  vagaries,  some  more, 
some  less. 

Again  it  is  not  really  possible  to  measure 
the  comparative  worth  of  the  Fathers,  one 
with  another,  merely  by  their  comparative  an- 
tiquity.    There  is  no  doubt  a  peculiar  freshness 


I.]  AND   HERMAS.  3 

in  the  best  writings  of  quite  the  earh'est  time,  the 
only  time  which  can  with  any  propriety  share 
with  the  Apostolic  Age  the  much  misused  and 
slippery  epithet  "  primitive."  But  the  greatest  of 
the  Fathers  belong  to  later  times,  and  different 
later  times,  when  in  doctrine  and  in  institutions 
and  in  various  other  things  pertaining  to  Christian 
life,  great  and  unavoidable  changes  had  taken 
place,  changes  that  were  on  the  whole  for  good 
and  belonging  to  healthy  growth,  but  also  by  no 
means  free  from  loss,  from  injurious  onesided- 
ness,  and  from  corruption.  In  what  we  call  the 
age  of  the  Fathers  there  was  anything  rather 
than  a  uniform  state  of  things.  Movement  was 
at  that  time  more  rapid  than  probably  at  any 
later  time  of  Christian  history. 

There  are  several  comparatively  distinct 
subjects  which  might  properly  enough  be  lec- 
tured about  or  written  about  in  connexion  with 
the  Fathers.  They  might  serve  as  a  thread  for 
speaking  about  Church  History  generally,  or 
about  the  History  of  doctrine,  of  course  in 
either  case  within  the  limits  of  their  own 
time.  Or  again  they  might,  with  more  obvious 
fitness,  be  taken  as  the  heads  of  the  corre- 
sponding history  of  Christian   literature.     The 


4  CLEMENT   OF   ROME  [LECT. 

time  at  our  disposal  will  not  however  allow 
us  to  follow  any  of  these  lines,  unless  it  be 
incidentally  and  to  a  small  extent.  I  wish 
rather  to  do  what  I  can  towards  putting  before 
you  the  leading  Fathers  of  the  earliest  centuries 
as  living  men,  the  children  of  a  particular  time, 
and  to  give  some  account  of  the  purpose  and 
character  of  their  chief  works,  illustrated  by 
translated  extracts  which  may  help  towards  the 
formation  of  individual  impressions  that  may 
remain  associated  with  their  respective  names. 
It  is  well  to  keep  in  mind  throughout  that 
only  a  small  part  of  the  actual  Christian  litera- 
ture of  the  early  centuries  is  now  preserved  to 
us.  Not  only  many  books,  but  all  the  books  of 
many  authors,  have  completely  perished.  Of 
others  we  possess  only  scanty  fragments.  On 
the  other  hand,  when  we  observe  the  neglect 
or  even  dislike  with  which  the  Ante-Nicene 
Christian  literature,  with  very  limited  excep- 
tions, was  regarded  by  most  of  the  Christian 
theologians  of  later  days,  we  can  hardly  be  too 
thankful  that  so  much  has  been  preserved  ;  and 
moreover  that  what  has  been  preserved  has  so 
representative  a  character,  that  is,  supplies  us 
with    substantial    and    important    examples    of 


I.]  AND   HERMAS.  5 

different  times,  different  schools,  and  different 
churches.  Again  it  is  a  striking  and  encourag- 
ing fact  that  so  many  lost  works,  or  lost  portions 
of  works,  belonging  to  this  period  have  come  to 
light  within  the  last  forty  years.  Nor  is  there 
any  reason  to  believe  that  we  have  come  to  the 
end  of  discoveries  of  this  kind. 

The  Fathers  of  whom  I  propose  to  speak 
to-day  belong  to  the  small  group  to  which  it  has 
been  usual  for  above  two  hundred  years  to  give 
the  rather  unmeaning  name  Apostolic  Fathers, 
that  is,  preeminently  Clement  of  Rome,  Hermas, 
Ignatius,  and  Polycarp.  In  the  opinion  of  many 
the  earliest  extant  Christian  writing  outside  the 
New  Testament  is  the  remarkable  little  manual 
of  Christian  morals  and  ecclesiastical  instruction 
calling  itself  the  Teaching  of  the  Twelve  Apo- 
stles, now  familiarly  known  as  the  Didache, 
which  was  discovered  and  published  a  few  years 
ago.  It  may  however  be  considerably  later : 
and  at  all  events  it  lies  too  near  the  edge  of  our 
subject  to  need  more  than  this  passing  word  of 
notice. 

We  begin  then  with  Clement  of  Rome.  The 
little  that  is  really  known  about  him  will  be  best 
found  in  Dr  Lightfoot's  admirable  edition,  and 


6  CLEMENT   OF    ROME  [LECT. 

still  more  in  the  Appendix  which  he  published 
eight  years  later,  in  which  he  has  carefully  sifted 
the  mass  of  ancient  legend  and  modern  specula- 
tion which  has  gathered  round  Clement's  name. 
Some  pages  of  his  Philippians  are  also  worth 
reading  in  the  same  connexion.  The  apparent 
time  when  the  Epistle  was  written  and  the 
apparent  personal  position  of  Clement  are  both 
remarkable.  Some  thirty  years  had  passed,  what 
is  counted  a  generation,  since  the  persecution  of 
Nero,  some  twenty-five  years  since  the  fall  of 
Jerusalem,  the  greatest  as  well  as  most  awful  of 
events  for  all  Ciiristians.  For  the  Empire,  after 
all  the  frightful  turmoil  which  had  followed  the 
death  of  Nero,  a  happier  time  had  already  begun 
with  the  accession  of  Vespasian,  a  period  Dr  Meri- 
vale  says  "distinguished  by  the  general  prosperity 
of  the  administration,  the  tranquil  obedience  of 
the  people,  and  (with  a  single  exception)  by  the 
virtue  and  public  spirit  of  the  rulers."  Vespasian's 
son  Titus  had  succeeded,  and  then  his  other  son 
Domitian,  his  reign  being  the  one  exception  to 
the  comparative  brightness  of  the  series  of  eight. 
Always  capricious  and  suspicious,  the  emperor 
shewed  these  qualities  in  an  extreme  form  about 
the  years  A.D.  95,  96,  the  last  of  his  life.    Among 


I.]  AND   IIERMAS.  7 

his  victims  were  his  own  first  cousin  and  niece's 
husband,  Flavius  Clemens,  the  father  of  the  two 
reputed  heirs  to  the  empire.  This  Clemens  was 
executed,  and  his  wife  exiled,  both  apparently 
as  having  become  Christians.  The  Clement 
who  wrote  our  Epistle  was,  it  would  seem,  a 
freedman  or  freedman's  son  in  their  household, 
and  had  in  this  manner  received  his  name. 
Everything  in  his  letter  shews  that  he  must 
have  been  long  a  Christian  himself,  so  that  his 
mind  would  naturally  be  saturated,  as  we  find 
it,  with  the  language  and  ideas  of  the  Old 
Testament,  the  only  Scriptures,  properly  so 
called,  for  Christians  at  this  early  time,  even 
if  he  was  not  previously,  as  is  possible,  a  Jew 
of  the  Dispersion.  His  precise  position  in  the 
Roman  Church  is  difficult  to  ascertain.  Two  or 
three  generations  later,  when  the  early  constitu- 
tion of  the  European  Churches  had  been  for- 
gotten, he  was  placed  in  the  series  of  early 
Bishops  of  Rome.  But,  as  Dr  Lightfoot  has 
shewn  (Phil.  p.  218,  ed.  8),  it  is  difiicult  to  re- 
concile his  holding  such  an  office  with  the 
language  of  the  Epistle  itself,  or  with  other 
indications  as  to  the  constitution  of  the  Church 
of   Rome   at   a   somewhat   later  time.     But  he 


8  CLEMENT   OF    ROME  [LECT. 

must  certainly  have  been  a  man  of  importance 
and  influence  in  the  Church  to  be  entrusted 
with  the  duty  of  writing  such  an  Epistle,  even 
if  he  was  not  the  Clement  to  whom  the  book 
of  Hermas'  Visions  (to  which  we  shall  come 
shortly)  was  to  be  sent  for  sending  on  to  the 
cities  away  from  Rome,  that  task,  it  is  said, 
having  been  entrusted  to  him. 

The  Epistle  itself  starts  with  a  salutation 
resembling  those  of  the  Apostolic  Epistles, 
beginning  "  The  Church  of  God  which  sojourns 
at  Rome  to  the  Church  of  God  which  sojourns 
at  Corinth."  The  first  words  of  the  letter  itself 
shew  the  state  of  things  at  Rome.  "  Because 
of  the  sudden  and  quickly  succeeding  misfor- 
tunes and  calamities  happening  to  us,  brethren, 
we  deem  that  we  have  been  somewhat  slow  in 
giving  attention  to  the  matters  that  are  in 
dispute  among  you."  Thus  the  Epistle  was 
written  during  or  soon  after  the  persecution 
which  fell  on  the  Roman  Christians  in  those  last 
months  of  Domitian's  reign,  the  first  persecution 
of  which  we  have  any  knowledge  after  the  per- 
secution of  Nero  and  the  immediately  following 
time  of  confusion. 

The  purpose  of  this  the  first  extant  writinp- 


I.]  AND   HERMAS.  9 

of  a  Christian  Father  is  the  promotion  of  peace, 
the  restoration  of  a  divided  and  disorderly- 
Christian  community  to  the  concord  and  order 
implied  in  the  very  idea  of  Church-membership. 
At  the  outset  the  Roman  Church  commends 
warmly  the  previous  temper  and  conduct  shewn 
by  the  Corinthian  Church,  and  then  especially 
those  ways  of  theirs  to  which  the  present  state 
of  things  stood  in  the  strongest  contrast'.  In 
place  of  all  this  had  now  come  what  is  called 
(i)  a  vile  and  unholy  sedition  (or  quarrel,  (TTd<ri<;), 
kindled  by  a  few  headlong  and  self-willed  persons 
to  a  pitch  of  madness  which  had  brought  their 
honourable  name  into  disgrace.  It  had  arisen, 
we  read  further  on,  from  contumacy  shewn 
against  some  of  the  elders  of  the  Church,  who 
had  been  thrust  aside  without  having  deserved 
it  (44,  47,  57,  etc.).  This  conduct  is  traced  back 
(3  fin.)  to  "an  unrighteous  and  impious  jealousy" 
(^77X09),  a  jealousy  of  which  examples  are  given 
as  leading  to  great  crimes  and  misfortunes  in  the 
times  of  the  Old  Testament,  and  now  again  as 
leading  to  the  martyr  deaths  of  Peter  and  Paul 
and  many  others  of  those  who  are  called  "  elect." 
These    admonitions    the    Roman    Church     then 

^  Lightfoot,   Clcntoit  of  Rome,  Appendix,   p.  346. 


lO  CLEMENT   OF   ROME  [LECT. 

takes  up  as  addressed  equally  to  themselves: 
"  we  are  in  the  same  arena,  and  the  same  contest 
awaits  us."  "Let  us  hearken  (9)  to  His  majestic 
and  glorious  purpose,  and  coming  as  suppliants 
of  His  mercy  and  graciousness  let  us  fall  down 
[before  Him]  and  turn  to  His  compassions, 
abandoning  the  labouring  that  is  vain  and  the 
strife  and  the  jealousy  that  leads  to  death." 
Then  follow  examples  of  those  "  who  have 
ministered  perfectly  to  God's  majestic  glory"  by 
obedience  or  faith  or  in  other  like  ways,  begin- 
ning with  Enoch,  Noah,  and  Abraham,  the  words 
of  the  Old  Testament  being  copiously  cited  as 
well  as  the  lives  of  its  holy  men. 

"  The  humility  therefore  and  the  submissive- 
ness  of  so  many  and  so  great  men,  who  have 
thus  obtained  a  good  report,  hath  through 
obedience  made  better  not  only  us  but  also  the 
generations  which  were  before  us,  even  them 
that  received  His  oracles  in  fear  and  truth. 
Seeing  then  that  we  have  been  partakers  of 
many  great  and  glorious  doings,  let  us  hasten 
to  return  unto  the  goal  of  peace  which  hath 
been  handed  down  to  us  from  the  beginning, 
and  let  us  look  steadfastly  unto  the  Father  and 
Maker  of  the  whole  world,  and  cleave  unto  His 


I.]  AND   HERMAS.  II 

splendid  and  excellent  gifts  of  peace  and 
benefits.  Let  us  behold  Him  in  our  mind,  and 
let  us  look  with  the  eyes  of  our  soul  unto  His 
long-suffering  will.  Let  us  note  how  free  from 
anger  He  is  towards  all  His  creatures. 

"  The  heavens  are  moved  by  His  direction 
and  obey  Him  in  peace.  Day  and  night  ac- 
complish the  course  assigned  to  them  by  Him, 
without  hindrance  one  to  another.  Moreover, 
the  inscrutable  depths  of  the  abysses  and  the 
unutterable  statutes  of  the  nether  regions  are 
constrained  by  the  same  ordinances.  The  basin 
of  the  boundless  sea,  gathered  together  by  His 
workmanship  into  its  reservoirs,  passeth  not  the 
barriers  wherewith  it  is  surrounded  ;  but  even 
as  He  ordered  it,  so  it  doeth.  For  He  said, 
'  So  far  shalt  thou  come,  and  thy  waves  shall  be 
broken  within  thee.'  The  ocean  which  is  im- 
passable for  men,  and  the  worlds  beyond  it,  are 
directed  by  the  same  ordinances  of  the  Master. 
The  seasons  of  spring  and  summer  and  autumn 
and  winter  give  way  in  succession  one  to  another 
in  peace.  The  winds  in  their  several  quarters 
at  their  proper  season  fulfil  their  ministry  with- 
out disturbance ;  and  the  ever-flowing  fountains, 
created  for  enjoyment  and  health,  without  fail 


12  CLEMENT   OF   ROME  [LECT. 

give  their  breasts  which  sustain  the  life  of  men. 
Yea,  the  smallest  of  living  things  come  together 
in  concord  and  peace.  All  these  things  the 
great  Creator  and  Master  of  the  universe  ordered 
to  be  in  peace  and  concord,  doing  good  unto  all 
things,  but  far  beyond  the  rest  unto  us  who  have 
taken  refuge  in  His  compassionate  mercies 
through  our  Lord  Jesus  Christ,  to  whom  be  the 
glory  and  the  majesty  for  ever  and  ever. 
Amen'." 

Then  follows  a  series  of  chapters  of  religious 
exhortation  in  the  same  lofty  strain,  ending 
with  texts  thus  introduced. 

"  This  is  the  way,  dearly-beloved,  wherein 
we  found  our  salvation,  even  Jesus  Christ  the 
High-priest  of  our  offerings,  the  Guardian  and 
Helper  of  our  weakness.  Through  Him  let  us 
look  steadfastly  unto  the  heights  of  the  heavens  ; 
through  Him  we  behold  as  in  a  mirror  His 
faultless  and  most  excellent  visage ;  through 
Him  the  eyes  of  our  hearts  were  opened;  through 
Him  our  foolish  and  darkened  mind  springeth 
up  unto  the  light ;  through  Him  the  Master 
willeth  that  we  should  taste  of  the  immortal 
knowledge;  'Who  being  the  brightness  of  His 

'  Lightfoot,  Clement  of  Rome,  Appendix,  pp.  355  foil. 


1.]  AND   HERMAS.  I3 

majesty  is  so  much  greater  than  angels,  as  He 
hath  inherited  a  more  excellent  name.'  For  so 
it  is  written  ;  '  Who  maketh  His  angels  spirits 
and  His  ministers  a  flame  of  fire';  but  of  His 
Son  the  Master  said  thus  ;  '  Thou  art  my  Son, 
I  this  day  have  begotten  Thee.  Ask  of  me, 
and  I  will  give  Thee  the  Gentiles  for  Thine 
inheritance,  and  the  ends  of  the  earth  for  Thy 
possession.'  And  again  He  saith  unto  Him  ; 
'  Sit  thou  on  My  right  hand,  until  I  make  Thine 
enemies  a  footstool  for  Thy  feet.'  Who  then 
are  these  enemies .-'  They  that  are  wicked  and 
resist  His  wilP." 

The  original  subject  of  the  Epistle  returns  in 
a  fresh  exposition  of  the  necessity  and  Divine- 
ness  of  order. 

"The  great  without  the  small  cannot  exist, 
neither  the  small  without  the  great"  (according 
to  the  wise  Greek  proverb).  "  All  the  members 
breathe  together  and  join  in  one  [common]  sub- 
jection that  the  whole  body  may  be  saved." 
This  spirit  of  order  is  traced  in  the  Mosaic 
legislation,  and  in  the  office  and  work  of  the 
apostles  who  received  the  Gospel  for  us  from 
Jesus  Christ,  even  as  He  was  sent  forth  from 
^  Lightfoot,  Clcuwnt  of  Rome,  Appendix,  p.  364. 


14  CLEMENT   OF   ROME  [LECT. 

God.  The  details  of  what  is  said  about  the 
appointments  of  elders  or  men  having  oversight 
by  the  Apostles  would  need  more  time  to  discuss 
than  we  can  give.  Again  and  again  the  original 
evil  state  of  things  at  Corinth  is  touched  on,  and 
then  always  there  is  a  return  to  the  setting  forth 
of  the  right  spirit  which  would  make  such 
scandals  impossible.  In  these  later  chapters 
there  is  special  insistence  on  love  as,  so  to  speak, 
the  deepest  root  of  the  matter,  as  it  had  been 
set  forth  by  St  Paul  in  writing  to  that  same 
Corinthian  Church.  The  demand  which  it  makes 
for  self-suppression  and  self-surrender  is  illus- 
trated by  examples  both  from  among  God's 
saints  of  old  and  from  among  heathens  who 
sacrificed  themselves  for  their  fellow-citizens. 
"These  things  have  they  done  and  will  do,  that 
live  as  citizens  of  that  commonwealth  of  God 
for  belonging  to  which  there  is  no  regret"  (54). 

As  the  end  of  the  Epistle  draws  near,  the 
Romans  by  the  mouth  of  Clement  declare 
themselves  now  guiltless  of  the  sin  of  the 
Corinthian  malcontents,  should  it  be  persevered 
in  ;  and  break  forth  in  a  prayer  equally  memor- 
able for  its  own  sake  and  for  the  large  borrow- 
ings  from    it   which    arc    found   in  various   later 


I.]  AND    IIERMAS.  15 

Greek  liturgies.  It  begins  with  asking  that  we 
may  hope  on  Thy  Name,  &c.  "  Grant  unto  us, 
Lord,  that  we  may  set  our  hope  on  Thy  Name 
which  is  the  primal  source  of  all  creation,  and 
open  the  eyes  of  our  hearts,  that  we  may  know 
Thee,  who  alone  'abidest  Highest  in  the  highest. 
Holy  in  the  holy  ;  who  layest  low  the  insolence 
of  the  proud,  who  scatterest  the  imaginings  of 
nations ;  who  settest  the  lowly  on  high,  and 
bringest  the  lofty  low ;  who  makest  rich  and 
makest  poor';  who  '  killest  and  makest  alive'; 
who  alone  art  the  Benefactor  of  spirits  and  the 
God  of  all  flesh  ;  who  'lookest  into  the  abysses,' 
who  scannest  the  works  of  man  ;  the  Succour  of 
them  that  are  in  peril,  the  '  Saviour  of  them 
that  are  in  despair ' ;  the  Creator  and  Overseer 
of  every  spirit ;  who  multipliest  the  nations 
upon  earth,  and  hast  chosen  out  from  all  men 
those  that  love  Thee  through  Jesus  Christ,  Thy 
beloved  Son,  through  whom  Thou  didst  instruct 
us,  didst  sanctify  us,  didst  honour  us.  We 
beseech  Thee,  Lord  and  Master,  to  be  our  help 
and  succour.  Save  those  among  us  who  are  in 
tribulation  ;  have  mercy  on  the  lowly  ;  lift  up 
the  fallen ;  shew  Thyself  unto  the  needy ;  heal 
the    ungodly ;    convert    the   wanderers    of  Thy 


l6  CLEMENT   OF    ROME  [LECT. 

people;  feed  the  hungry;  release  our  prisoners; 
raise  up  the  weak,  comfort  the  faint-hearted. 
Let  all  the  Gentiles  know  that  'Thou  art  God 
alone'  and  Jesus  Christ  is  Thy  Son  and  'we 
are  Thy  i)cople  and  the  sheep  of  Thy  pasture"." 
The  prayer  for  the  Christian  community  pre- 
sently expands  into  universality  ("  Give  concord 
and  peace  both  to  us  and  to  all  that  inhabit  the 
earth");  and  then,  in  the  true  spirit  of  St  Paul 
and  St  Peter,  specially  makes  supplication  for 
the  rulers  of  the  Roman  empire,  "  Thou  through 
Thine  operations  didst  make  manifest  the  ever- 
lasting fabric  of  the  world.  Thou,  Lord,  didst 
create  the  earth.  Thou  that  art  faithful  through- 
out all  generations,  righteous  in  Thy  judgments, 
marvellous  in  strength  and  excellence,  Thou 
that  art  wise  in  creating  and  prudent  in  estab- 
lishing that  which  Thou  hast  made,  that  art 
good  in  the  things  which  arc  seen  and  faithful 
with  them  that  trust  on  Thee,  pitiful  and  com- 
passionate, forgive  us  our  iniquities  and  our 
unrighteousness  and  our  transgressions  and 
shortcomings.  Lay  not  to  our  account  every 
sin  of  Thy  servants  and  Thine  handmaids,  but 
cleanse  us  with  the  cleansing  of  Th)'  truth,  and 
'  Lightfoot,  C/fiiu-nt  of  Rome,   Appemiix,  ji.  y,(i. 


I.]  AND   HERMAS.  1 7 

guide  our  steps  to  walk  in  holiness  and  righteous- 
ness and  singleness  of  heart  and  to  do  such 
things  as  are  good  and  well-pleasing  in  Thy 
sight  and  in  the  sight  of  our  rulers.  Yea,  Lord, 
make  Thy  face  to  shine  upon  us  in  peace  for 
our  good,  that  we  may  be  sheltered  by  Thy 
mighty  hand  and  delivered  from  every  sin  by 
Thine  uplifted  arm.  And  deliver  us  from  them 
that  hate  us  wrongfully.  Give  concord  and 
peace  to  us  and  to  all  that  dwell  on  the  earth, 
as  Thou  gavest  to  our  fathers,  when  they  called 
on  Thee  in  faith  and  truth  with  holiness,  that 
we  may  be  saved,  while  we  render  obedience  to 
Thine  almighty  and  most  excellent  Name,  and 
to  our  rulers  and  governors  upon  the  earth. 

"Thou,  Lord  and  Master,  hast  given  them  the 
power  of  sovereignty  through  Thine  excellent 
and  unspeakable  might,  that  we  knowing  the 
glory  and  honour  which  Thou  hast  given  them 
may  submit  ourselves  unto  them,  in  nothing 
resisting  Thy  will.  Grant  unto  them  therefore, 
O  Lord,  health,  peace,  concord,  stability,  that 
they  may  administer  the  government  which 
Thou  hast  given  them  without  failure.  For 
Thou,  O  heavenly  Master,  King  of  the  ages, 
givest  to  the  sons  of  men  glory  and  honour  and 

H.   L.  2 


l8  CLEMENT   OF   ROME  [LECT. 

power  over  all  things  that  are  upon  the  earth. 
Do  Thou,  Lord,  direct  their  counsel  according  to 
that  which  is  good  and  well-pleasing  in  Thy 
sight,  that,  administering  in  peace  and  gentleness 
with  godliness  the  power  which  Thou  hast 
given  them,  they  may  obtain  Thy  favour.  O 
Thou,  who  alone  art  able  to  do  these  things  and 
things  far  more  exceeding  good  than  these  for 
us,  we  praise  Thee  through  the  High-priest  and 
Guardian  of  our  souls,  Jesus  Christ,  through 
whom  be  the  glory  and  the  majesty  unto  Thee 
both  now  and  for  all  generations  and  for  ever 
and  ever.     Amen\" 

The  Epistle  closes  with  a  few  more  quiet 
sentences  on  its  principal  theme,  and  with  the 
commendation  of  two  members  of  the  Roman 
Church  sent  as  bearers  of  the  letter,  "  faithful 
and  prudent  men,  that  from  youth  to  old  age 
have  walked  blamelessly  among  us,  who  shall 
also  be  witnesses  between  you  and  us." 

The  unaffected  loftiness  of  this  Epistle  of 
Clement  of  Rome,  and  its  position  at  the  head 
of  post-biblical  Christian  literature,  have  been  a 
temptation  to  give  it  a  .somewhat  disproportionate 
amount   of   time.      What   is   called    the   second 

*  Lightfoot,  Chmevt  of  l\oint\  ApjiLMidix,  pp.  .^,77  fi)ll. 


I.]  AND   HERMAS.  1 9 

Epistle  of  Clement,  really  an  anonymous  homily, 
a  generation  or  two  later  in  date,  may  be  left 
alone,  though  important  for  the  history  of 
doctrine.  It  is  rather  eccentric  in  character, 
though  less  so  than  the  early  Epistle  which 
bears  the  name  of  Barnabas.  Whoever  may  be 
the  author  of  that  Epistle,  he  was  certainly  not 
the  Barnabas  of  the  New  Testament ;  and 
though  full  of  points  of  interest  to  advanced 
students,  the  Epistle  is  one  which  for  our  pur- 
pose may  be  passed  over  with  little  loss. 

After  Clement  of  Rome  we  come  to  Hennas 
of  Rome.  We  need  not  trouble  ourselves  about 
his  precise  date,  which  is  much  disputed.  At 
earliest  he  was  a  contemporary  of  Clement,  at 
latest  half  a  century  later.  He  was  a  brother, 
possibly  an  elder  brother,  of  Prus,  who  was 
bishop  of  Rome  about  the  middle  of  the  second 
century.  He  was  evidently  a  layman,  apparently 
engaged  in  commercial  pursuits.  By  birth, 
according  to  his  first  words,  he  was  a  slave. 
His  book,  which  from  an  early  time  was  called 
TJie  ShepJierd,  was  read  in  various  churches  in 
the  first  centuries  ;  and  the  Latin  translation, 
which  till  lately  was  the  only  form  known  of  it, 
had  a  certain  popularity  in  Western  Europe  in 


20  CLEMENT   OK    ROME  [LECT. 

the  Middle  Ages,  so  that  it  is  even  found  in  or 
after  the  Old  Testament  in  several  manuscripts 
of  the  Latin  Bible.  It  has  often  been  compared 
to  the  Pilgrim's  Progress,  and  with  good  reason. 
It  contains  in  an  imaginative  form  the  thoughts 
and  broodings  of  a  simple-minded  devout  man, 
on  whom  the  evil  that  he  feels  within  him  and 
sees  around  him  lies  as  a  heavy  burden,  more 
especially  the  evil  which  he  cannot  help  recog- 
nising within  the  Church  itself,  the  holy  society 
of  God's  own  chosen  people.  '  Repentance '  is 
perhaps  the  idea  that  he  cherishes  most.  He  is 
entirely  free  from  bitterness  or  arrogance  ;  and 
the  messages  which  he  delivers  he  delivers  not 
as  from  himself  but  as  entrusted  to  him  by  one 
or  other  kind  of  Divine  messenger. 

The  first  part  of  the  book  consists  of  five 
Visions.  In  the  first  he  receives  a  rebuke  for  a 
sinful  thought  of  his  own  ;  and  then  presently 
for  his  tolerating  the  misdeeds  of  his  children, 
which  had  brought  loss  upon  him.  The  speaker 
in  the  latter  part  of  this  vision  is  an  aged  lady 
in  bright  apparel,  sitting  on  a  seat  of  snow- 
white  wool  ;  who  in  the  second  vision  is  revealed 
to  him  to  be  not,  as  he  supposed,  the  Sibyl,  but 
the  Church.     The  third  vision,  a  very  striking 


I.]  AND   HERMAS.  21 

one,  is  chiefly  of  a  tower  in  process  of  building 
upon  the  waters,  made  of  squared  shining  stones, 
i.e.  again  the  Church,  built  of  men  (living  stones, 
as  St  Peter  would  say)  who  fit  rightly  into  their 
place,  other  stones  being  partially  or  wholly  cast 
away.   In  the  fourth  vision  a  great  monster  from 
whose  mouth  proceed  fiery  locusts  is  seen  and 
interpreted  to  be  the  great  tribulation,  which  is 
approaching  to  try  the  faint-hearted  and  double- 
minded  that  they  may  be  purified  for  God's  use. 
The  fifth  vision  in  a  manner  includes  the  rest 
(above    three-fourths)  of  the   book.     It   begins 
thus:  "When  I  had  been  praying  in  my  house, 
and  had  seated  myself  on  the  bed,  there  came 
in  a  certain  man  of  glorious  appearance,  in  the 
guise  of  a  shepherd,  clothed  in  a  white  (goat's) 
skin,  and  having  a  wallet  on  his  shoulders  and  a 
staff  in  his  hand.     And  he  greeted   me,  and   I 
returned  his  greeting.     And  straightway  he  sat 
down  beside  me  and  saith  to  me,  '  I  have  been 
sent  by  the  angel  of  highest  dignity,  that  I  may 
dwell  with  thee  the  remaining  days  of  thy  life '." 
The  shepherd   presently   bids   him   write  down 
the  commandments  and  the  parables  which  he 
would   declare    to    him.     He    is  then  described 
as     the     Shepherd,    the    angel    of    repentance. 


22  CLEMENT   OE    ROME  [LECT. 

Thenceforth  he  reappears  several  times,  almost 
to  the  end  of  the  book. 

Then  come  twelve  Commandments,  as  they 
are  called.  The  first  is  a  short  one,  "  First  of 
all  believe  that  God  is  One,  He  who  created  and 
frames  all  things,  and  made  all  things  out  of 
what  is  not,  [bringing  them]  into  being,  and 
containeth  all  things,  but  alone  is  uncontained. 
Tru.st  Him  therefore  and  fear  Him,  and  fearing 
practise  self-restraint.  Keep  these  things,  and 
thou  shalt  cast  from  thyself  all  wickedness,  and 
put  on  every  virtue  of  righteousness,  and  shalt 
live  to  God,  if  thou  kcepest  this  commandment." 
The  subjects  of  the  other  commandments  are 
truthfulness,  chastity,  long-suffering,  the  ways 
and  the  angels  of  good  and  of  evil,  right  and 
wrong  fear,  right  and  wrong  abstinence,  the  need 
of  faith  for  prayer,  the  evil  of  a  gloomy  spirit, 
the  true  and  the  false  prophet,  good  and  evil 
desire. 

After  the  twelve  Commandments  come  ten 
(or  more  strictly  nine)  Parables  or  Similitudes. 
They  are  almost  wholly  taken  from  country 
scenes  and  agricultural  or  pastoral  occupations, 
specially  from  vines  and  other  trees.  Perhaps 
the  most  interesting  is  the  eighth.     The  angel 


I.]  AND   HERMAS.  23 

shews  Hermas  "  a  great  willow-tree,  overshadow- 
ing plains  and  mountains,  and  under  the  shade 
of  the  willow  had  come  all  that  have  been  called 
by  the  Name  of  the  Lord."  This  mighty  tree 
which  overshadowed  plains  and  mountains  and 
all  the  earth,  is  explained  to  be  the  Law  of  God 
which  was  given  "  to  go  forth  into  all  the  world : 
and  this  law  is  the  Son  of  God  proclaimed  unto 
the  ends  of  the  earth  ;  and  the  peoples  that  are 
under  the  shade  are  they  that  heard  the  pro- 
clamation and  believed  on  Him."  These  last 
words  refer  to  the  next  incident  of  the  parable: 
"  There  stood  an  angel  of  the  Lord  glorious 
exceedingly,  in  height  above  the  willow  tree, 
holding  a  great  reaping-hook,  and  he  cut  down 
branch  after  branch  from  the  willow,  and  gave 
to  the  people  that  were   overshadowed   by  the 

willow And  after  that  all  had  received  their 

twigs,  the  angel  laid  aside  his  reaping-hook,  and 
the  tree  was  sound  just  as  I  had  seen  it  before." 
Presently  the  angel  asks  back  the  twigs,  and 
receives  them  one  by  one,  some  withered  and 
gnawed  as  by  a  moth,  others  withered  only, 
others  half  withered,  others  half  withered  and 
cracked,  and  so  on  in  various  gradations  to 
those  which  were  wholly  green  and  clothed  with 


24     CLEMENT  OF  ROME  AND  IIERMAS.     [LECT.  I. 

fresh  shoots  and  fruit.  Those  who  had  held 
these  last  were  crowned  with  palm-leaves.  This 
is  perhaps  the  most  remarkable  example  of  the 
just  and  truthful  habit  of  mind  which  leads 
Hermas  in  various  places  to  mark  the  various 
gradations  in  which  good  and  evil  are  actually 
mixed  in  the  hearts  and  lives  of  men.  The 
Shepherd  invites  Hermas  to  join  in  planting  the 
other  twigs,  which  in  various  degrees  had  lost 
their  greenness,  if  perchance  some  of  them  might 
live  when  they  have  been  duly  watered :  for, 
said  the  Shepherd,  "He  that  created  this  tree 
willeth  that  all  should  live  who  have  received 
branches  from  this  tree." 

With    these   words  we    may  part  company 
from  Hermas. 


LECTURE    II. 

IGNATIUS  AND  POLYCARP. 

Last  week  we  had  for  our  subject  the  two 
earliest  Christian  Fathers  belonging  to  the 
Roman  Church,  Clement  of  Rome  the  writer  of 
the  Epistle  sent  by  the  Church  of  Rome  to  the 
Church  of  Corinth,  and  Hernias  the  writer  of 
the  book  of  Visions,  Commandments,  and 
Parables  which  takes  the  name  '  TJie  SJiepJierd ' 
from  the  prominent  part  played  in  it  by  the 
Angel_  of  Repentance,  who  appeared  to  Hermas 
in  the  guise  of  a  shepherd.  To-day  we  proceed 
to  the  others  of  the  Fathers  commonly  called 
Apostolic,  who  have  special  claims  to  be  re- 
membered. These  are  Ignatius  of  Antioch  and 
Polycarp  of  Smyrna. 

The  names  of  these  cities  remind  us  at  once 
that  we  are  passing  into  very  different  worlds 
from  that  world  which  immediately  surrounded 


26  IGNATIUS   AND    POLYCARP.  [LECT. 

Clement  and  Hcrmas  ;  and  one  at  least  of  the 
two  Eastern  Fathers,  Ignatius,  is  singularly 
unlike  his  two  brethren  of  the  West.  Ignatius 
was  Bishop  of  the  Christian  Church  at  Antioch. 
Beyond  this  bare  fact  we  know  nothing  of  his 
life  and  work  before  the  last  journey  to  which 
his  letters  belong.  We  can  see  from  the  letters 
that  he  had  been  condemned  to  death  as  a 
Christian  at  Antioch  and  sent  off  under  a  guard 
of  ten  soldiers  to  suffer  death  at  Rome.  The 
course  taken  was,  in  part  at  least,  through  Asia 
Minor  and  then  through  Macedonia.  Arrived 
at  Smyrna,  he  was  welcomed  not  only  by  the 
church  of  the  city  and  its  bishop  Polycarp,  but 
also  by  the  delegates  of  the  churches  of  three 
other  cities  lying  along  what  we  should  now  call 
the  loop  line  of  road  which  he  had  not  traversed, 
and  especially  the  church  of  the  great  capital, 
Ephesus.  During  this  short  stay  at  Smyrna  he 
wrote  three  letters  (which  have  been  preserved) 
to  these  three  churches  which  he  had  been 
obliged  to  pass  unvisited,  and  a  fourth  of  a 
different  character  to  the  Church  of  Rome,  the 
goal  of  his  journey,  the  place  where  he  expectecl 
and  desired  to  suffer  martyrdom.  We  next  find 
him    at    Alexandria    Troas,    the    seaport    from 


II.]  IGNATIUS   AND   POLYCARP.  2"] 

which  he  was  to  sail  for  Europe.  There  he  had 
the  happiness  of  being  overtaken  by  two  deacons 
from  the  neighbourhood  of  his  own  Antioch, 
and  receiving  news  of  the  cessation  of  the 
persecution  which  had  caused  his  own  condem- 
nation. There  also  he  wrote  three  more  letters, 
to  the  Church  of  Smyrna  which  he  had  just  left, 
to  Polycarp  its  bishop,  and  to  the  Church  of 
Philadelphia  which  he  had  been  allowed  to  visit 
on  his  way  to  Smyrna.  Thus  the  seven  letters 
are  made  up,  which  are  now  in  our  hands.  Of 
the  European  part  of  his  course  we  have  traces 
in  Polycarp's  Epistle,  to  which  we  shall  come 
just  now.  The  Church  of  Philippi  received  him 
warmly,  and  at  his  request  sent  a  letter  of 
greeting  to  the  Church  of  Antioch  through 
Polycarp,  as  he  had  asked  those  other  churches 
to  do  to  which  he  had  written  after  receiving 
the  good  tidings  from  Syria.  The  Philippian 
Christians  at  the  same  time  took  the  opportunity 
to  ask  Polycarp  for  copies  of  any  letters  of 
Ignatius  in  his  possession.  Of  what  followed 
we  know  nothing  beyond  the  bare  fact  that 
Ignatius  suffered  martyrdom  at  Rome.  Two 
different  narratives  exist  professing  to  describe 
his  martyrdom  :  but  they  are  fabrications  of  late 


L 


28  IGNATIUS   AND    POLYCARP.  [LECT. 

date.  It  is  morally  certain  that  the  manner  of 
death  would  be  by  the  fanj^s  of  wild  beasts,  and 
that  the  place  of  it  would  be  the  vast  Flavian 
amphitheatre  which  for  many  centuries  has  been 
called  the  Colosseum.  Any  one  who  may  have 
the  good  fortune  to  visit  Rome  and  stand  within 
the  ruins  of  that  wonderful  pile  will  do  well  to 
think  of  Ignatius,  and  the  testimony  which  he 
bore.  The  time  of  Ignatius'  martyrdom  is 
known  on  less  clear  evidence  than  could  be 
wished.  The  probabilities  however  are  in  favour 
of  about  A.D.  no,  the  time  fixed  by  Lightfoot 
in  general  terms. 

We  must  now  turn  to  the  substance  of  the 
letters  themselves.  It  is  impossible  not  to 
shrink  in  some  degree  from  any  attempt  to 
analyse  them,  as  almost  a  cold-blooded  thing  to 
do.  Nothing  in  early  Christian  literature  is  at 
all  like  them  ;  nothing  else  has  the  same  in- 
tensely personal  character.  It  may  be  that 
their  peculiarity  is  in  part  owing  to  difference  of 
race :  we  seem  to  hear  a  Syrian  speaking  to  us, 
not  a  Greek,  much  less  a  Roman,  though  Igna- 
tius is  a  Roman  name.  But  a  strong  personal 
individuality  is  there  too.  Utterly  unlike  as 
they    likewise    are    in    other    ways    to    all    the 


II.]  IGNATIUS   AND   POLYCARP.  29 

apostolic  Epistles,  they  have  here  and  there  a 
certain  affinity  of  spirit  to  the  Second  Epistle  to 
the  Corinthians,  the  most  individual  of  all  St 
Paul's  Epistles.  The  thought  that  underlies 
every  word  is  the  thought  that  the  writer  is  a 
man  sentenced  to  death,  to  death  for  the  name 
of  his  Lord.  The  thought  brings  with  it  a  sense 
of  keen  and  yet  utterly  humble  exultation.  As 
he  passes  through  the  cities  of  Asia,  his  constant 
impulse  is  towards  close  fellowship  between 
himself  and  the  various  churches  in  their  midst, 
and  again  between  these  and  his  own  church  of 
Antioch.  By  word  and  by  letter  he  is  con- 
stantly striving  to  make  them  sharers  in  his 
own  fervour  of  martyrdom,  and  to  make  him- 
self a  sharer  in  all  that  concerned  their  welfare. 

Here  and  there  we  find  warnings  against 
doctrinal  errors  to  the  influence  of  which  these 
Asiatic  churches  were  exposed,  apparently  of 
two  types  only  ;  one,  the  early  form  of  what  is 
commonly  called  Docetism,  the  tendency  so  to  ^ 
dwell  on  our  Lord's  Divine  nature  as  to  regard 
His  body  as  a  mere  unreal  appearance  ;  the 
other  the  subordination  of  the  Christian  faith  to  S 
Judaism,  somewhat  as  in  the  days  of  St  Paul. 
This  latter  evil  was  specially  rife  at  Philadelphia, 


30  IGNATIUS   AND    POLYCARP.  [LECT. 

where  the  Judaizers  seem  to  have  raised  oppo- 
sition against  Ignatius  himself  as  he  passed 
through. 

But  a  larger  part  of  the  letters  is  taken  up 
with  practical  exhortations,  especially  to  unity 
of  spirit,  unity  of  worship,  unity  of  organisation. 
Even  at  this  early  time  the  churches  evidently 
had  many  members  who  had  become  careless 
about  Christian  fellowship,  and  neglectful  of  the 
means  by  which  alone  it  could  be  preserved  in 
warmth  and  vigour.  To  take  one  significant 
example,  it  would  seem  that  many  of  the 
Asiatic  Christians  had  got  into  a  habit  of 
celebrating  the  Holy  Communion  in  a  loose 
and  haphazard  way,  meeting  together  in  little 
private  knots  of  people,  rather  than  in  the 
central  congregation  as  members  of  one  great 
body.  In  this  as  in  all  matters  Ignatius  en- 
deavoured to  revive  and  strengthen  internal  and 
external  fellowship  by  exhorting  the  members 
of  the  Church  to  gather  dutifully  round  its  duly 
appointed  officers  who  were  organised  in  a  com- 
pact body  of  three  orders,  the  bishop  at  the 
head,  the  presbytery  or  college  of  ciders  who 
formed  his  council,  and  the  deacons  or  servants 
(BuiKOvoi,)    who    were    (liiifl)'    occupied     in     the 


II.]  IGNATIUS   AND    POLYCARr.  3 1 

arrangements  for  the  relief  of  the  poorer  mem- 
bers of  the  Church.  Ignatius'  language  on 
these  subjects,  sometimes  startling  enough  at 
best,  becomes  at  least  more  intelligible  when 
this  practical  purpose  of  his  is  remembered*. 
Having  a  keen  sense  of  the  immediate  evil,  he 
eagerly  has  recourse  to  that  external  remedy 
which  lay  immediately  ready  to  his  hand. 

But  it  is  poor  work  attempting  to  describe 
the  words  of  a  man  like  Ignatius.  A  few 
extracts  will  give  a  truer  impression  of  him. 
We  will  begin  with  one  of  the  elaborate  salu- 
tations which  head  his  letters,  that  to  the 
Philadelphians. 

"  Ignatius,  who  is  also  Theophorus,  to  the 
church  of  God  the  Father  and  of  Jesus  Christ, 
which  is  in  Philadelphia  of  Asia,  which  hath 
found  mercy  and  is  firmly  established  in  the 
concord  of  God  and  rejoiceth  in  the  passion  of 
our  Lord  and  in  His  resurrection  without 
wavering,  being  fully  assured  in  all  mercy  ; 
which  church  I  salute  in  the  blood  of  Jesus 
Christ,  that  is  eternal  and  abiding  joy ;  more 
especially  if  they  be  at  one  with  the  bishop  and 
the  presbyters  who  are  with  him,  and  with  the 

'   See  Lightfoot,  Philippians,  pp.  234  foil,  and  elsewhere. 


32  IGNATIUS   AND    POLYCARP.  [LECT. 

deacons  that  have  been  appointed  according  to 
the  mind  of  Jesus  Christ,  whom  after  His  own 
will  He  confirmed  and  established  by  His  Holy 
Spirits" 

Writing  to  the  Ephesians  he  says, 

"  I  know  who  I  am  and  to  whom  I  write. 
I  am  a  convict,  ye  have  received  mercy:  I  am 
in  peril,  ye  are  established.  Ye  are  the  high- 
road of  those  that  are  on  their  way  to  die  unto 
God.  Ye  arc  associates  in  the  mysteries  with 
Paul,  who  was  sanctified,  who  obtained  a  good 
report,  who  is  worthy  of  all  felicitation;  in  whose 
footsteps  I  would  fain  be  found  treading,  when 
I  shall  attain  unto  God  ;  who  in  every  letter 
maketh  mention  of  you  in  Christ  Jesus. 

"Do  your  diligence  therefore  to  meet  together 
more  frequently  for  thanksgiving  to  God  and 
for  His  glory.  For  when  ye  meet  together 
frequently,  the  powers  of  Satan  are  cast  down ; 
and  his  mischief  cometh  to  nought  in  the  con- 
cord of  your  faith.  There  is  nothing  better 
than  peace,  in  which  all  warfare  of  things  in 
heaven  and  things  on  earth  is  abolished. 

"  None  of  these  things  is  hidden  from  you,  if 

'   Lightfoot,  Apostolic  Fathers,   Part  II.,   Vol.    II.,   Sect,    i., 
P-  559- 


II.]  IGNATIUS   AND   POLYCARP.  33 

ye  be  perfect  in  your  faith  and  love  toward 
Jesus  Christ,  for  these  are  the  beginning  and 
end  of  life — faith  is  the  beginning  and  love  is 
the  end — and  the  two  being  found  in  unity  are 
God,  while  all  things  else  follow  in  their  train 
unto  true  nobility.  No  man  professing  faith 
sinneth,  and  no  man  possessing  love  hateth. 
'The  tree  is  manifest  from  its  fruit';  so  they 
that  profess  to  be  Christ's  shall  be  seen  through 
their  actions.  For  the  Work  is  not  a  thing  of 
profession  now,  but  is  seen  then  when  one  is 
found  in  the  power  of  faith  unto  the  end. 

"  It  is  better  to  keep  silence  and  to  be,  than 
to  talk  and  not  to  be.  It  is  a  fine  thing  to 
teach,  if  the  speaker  practise.  Now  there  is  one 
teacher,  who  '  spake  and  it  came  to  pass ' :  yea 
and  even  the  things  which  He  spake  in  silence 
are  worthy  of  the  Father.  He  that  truly  pos- 
sesseth  the  word  of  Jesus,  is  able  also  to  hearken 
unto  His  silence,  that  he  may  be  perfect;  that 
through  his  speech  he  may  act  and  through  his 
silence  he  may  be  known." ^ 

And  again  a  little  earlier, 

"  And  pray  ye  also  without  ceasing  for  the 

^  Lightfoot,  Apostolic  Fathers,   Part    II.,   Vol.    II.,    Sect,   i., 
P-  543- 

H.  L.  -L 


34  IGNATIUS   AND    POLYCARP.  [LECT. 

rest  of  mankind  (for  there  is  in  them  a  hope  of 
repentance)  that  they  may  find  God.  Therefore 
permit  them  to  take  lessons  at  least  from  your 
works.  Against  their  outbursts  of  wrath  be  ye 
meek  ;  against  their  proud  words  be  ye  humble ; 
against  their  railings  set  ye  your  prayers;  against 
their  errors  be  ye  steadfast  in  the  faith ;  against 
their  fierceness  be  ye  gentle.  And  be  not  zealous 
to  imitate  them  by  requital.  Let  us  shew  our- 
selves their  brothers  by  our  forbearance  ;  but 
let  us  be  zealous  to  be  imitators  of  the  Lord, 
vying  with  each  other-  who  shall  suffer  the 
greater  wrong,  who  shall  be  defrauded,  who 
shall  be  set  at  nought ;  that  no  herb  of  the 
devil  be  found  in  you :  but  in  all  purity  and 
temperance  abide  ye  in  Christ  Jesus,  with  your 
flesh  and  with  your  spirit."' 

For  a  comprehensive  passage  on  unity  we 
may  take  this  from  the  Epistle  to  the  Mag- 
nesians. 

"  Seeing  then  that  in  the  aforementioned 
persons  I  beheld  your  whole  people  in  faith 
and  embraced  them,  I  advise  you,  be  ye  zealous 
to  do  all   things   in   godly  concord,  the  bishop 

1  Lightfoot,   Apostolic  Fathers,    I'.irl   II.,  WA.    H.,   Sect,    i., 
P-   .S4^- 


II.]  IGNATIUS   AND   POLYCARP.  35 

presiding  after  the  likeness  of  God  and  the 
presbyters  after  the  likeness  of  the  council  of 
the  Apostles,  with  the  deacons  also  who  are 
most  dear  to  me,  having  been  entrusted  with 
the  diaconate  of  Jesus  Christ,  who  was  with  the 
Father  before  the  worlds  and  appeared  at  the 
end  of  time.  Therefore  do  ye  all  study  con- 
formity to  God  and  pay  reverence  one  to 
another ;  and  let  no  man  regard  his  neighbour 
after  the  flesh,  but  love  ye  one  another  in  Christ 
Jesus  always.  Let  there  be  nothing  among  you 
which  shall  have  power  to  divide  you,  but  be  ye 
united  with  the  bishop  and  with  them  that 
preside  over  you  as  an  ensample  and  a  lesson 
of  incorruptibility. 

"  Therefore  as  the  Lord  did  nothing  without 
the  Father,  [being  united  with  Him],  either  by 
Himself  or  by  the  Apostles,  so  neither  do  ye 
anything  without  the  bishop  and  the  presbyters. 
And  attempt  not  to  think  anything  right  for 
yourselves  apart  from  others ;  but  let  there  be 
one  prayer  in  common,  one  supplication,  one 
mind,  one  hope,  in  love  and  in  joy  unblameable, 
which  is  Jesus  Christ,  than  whom  there  is  nothing 
better.  Hasten  to  come  together  all  of  you,  as 
to  one  temple,  even  God ;  as  to  one  altar,  even 

3—2 


36  IGNATIUS   AND    POLYCARP.  [LECT. 

to  one  Jesus  Christ,  who  came  forth  from  One 
Father  and  is  with  One  and  departed  unto  One.'" 

These  passages  are  from  letters  to  churches, 
the  six  Asiatic  churches  to  which  he  wrote. 
We  may  take  also  a  few  words  from  the  be- 
ginning of  his  one  letter  to  a  single  man,  Poly- 
carp  the  Bishop  of  Smyrna. 

"  Ignatius  who  is  also  Theophorus,  unto 
Polycarp,  who  is  bishop  of  the  Church  of 
the  Smyrnasans,  or  rather  whose  Bishop  is 
God  the  Father  and  Jesus  Christ,  abundant 
greeting. 

"  Welcoming  thy  godly  mind  which  is 
grounded  as  it  were  on  an  immovable  rock, 
I  give  exceeding  glory  that  it  hath  been  vouch- 
safed me  to  see  thy  blameless  face,  whereof  I 
would  fain  have  joy  in  God.  I  exhort  thee  in 
the  grace  wherewith  thou  art  clothed  to  press  for- 
ward in  thy  course  and  to  exhort  all  men  that 
they  may  be  saved.  Vindicate  thine  office  in  all 
diligence  of  flesh  and  of  spirit.  Have  a  care  for 
union,  than  which  there  is  nothing  better.  Bear 
all  men,  as  the  Lord  also  beareth  thee.  Suffer 
all  men  in  love,  as  also  thou  doest.    Give  thyself 

1  Lightfoot,  Apostolic  Fathers,    Part  II.,  Vol.    II.,   Sect,  i., 
P-  547- 


II.]  IGNATIUS   AND   POLYCARP.  ^-J 

to  unceasing  prayers.  Ask  for  larger  wisdom 
than  thou  hast.  Be  watchful,  and  keep  thy 
spirit  from  slumbering.  Speak  to  each  man 
severally  after  the  manner  of  God.  Bear  the 
maladies  of  all,  as  a  perfect  athlete.  Where 
there  is  much  toil,  there  is  much  gain."^ 

I  have  kept  till  last  the  Epistle  to  the 
Romans,  which  is  of  different  character  from 
the  rest.  This  was  the  church  which  was  to  receive 
him  last;  at  Rome  he  was  to  die.  To  the  Roman 
Christians  he  pours  forth  his  inmost  thoughts 
about  his  martyrdom.  The  exhortation  which 
he  has  to  address  to  them  is  chiefly  that  they 
will  do  nothing  to  hinder  him  in  attaining  this 
object  of  his  desire.  It  is  probable  enough  that 
among  them  were  to  be  found  persons  of  much 
influence  with  the  emperor,  who  might  thus  have 
been  able  to  save  his  life.  But  this  is  what  he 
most  anxiously  deprecates.  It  must  be  confessed 
that  much  of  the  language  here  used  about 
martyrdom  is  out  of  harmony  with  the  teaching 
of  the  Lord  and  His  Apostles.  Taken  up  by 
men  of  a  lower  type  of  mind  and  character,  it 
led  but  too  naturally  to  the  mere  frensy  of  self- 

1   Lightfoot,    Apostolic  Fathers,   Part    II.,  Vol.    II.,   Sect,    i., 
P-   567- 


38  IGNATIUS    AND    ruLVCARl'.  [LEC'1'. 

destruction,  under  the  name  of  martyrdom, 
against  which  some  of  the  wiser  Fathers  had 
afterwards  to  protest.  But  reverence  is  due 
even  to  the  extravagances  of  such  a  lofty  soul 
as  that  of  Ignatius. 

"  Ignatius,  who  is  also  Theophorus,  unto  her 
that  hath  found  mercy  in  the  bountifulness  of  the 
Father  Most  High  and  of  Jesus  Christ  His  only 
Son  ;  to  the  Church  that  is  beloved  and  enlight- 
ened through  the  will  of  Him  who  willed  all 
things  that  are,  by  faith  and  love  towards  Jesus 
Christ  our  God  ;  even  unto  her  that  hath  the 
presidency  in  the  country  of  the  region  of  the 
Romans,  being  worthy  of  God,  worthy  of  honour, 
worthy  of  felicitation,  worthy  of  praise,  worthy 
of  success,  worthy  in  purity,  and  having  the 
presidency  of  love,  walking  in  the  law  of  Christ 
and  bearing  the  Father's  name  ;  which  Church 
also  I  salute  in  the  name  of  Jesus  Christ  the  Son 
of  the  Father ;  unto  them  that  in  flesh  and  spirit 
are  united  unto  His  every  commandment,  being 
filled  with  the  grace  of  God  without  wavering, 
and  filtered  clear  from  every  foreign  stain  ;  abun- 
dant greeting  in  Jesus  Christ  our  God  in  blame- 
lessness. 

"  Forasmuch  as  in  answer  to  my  prayer  to 


II.]  IGNATIUS   AND   POLYCARr.  39 

God  it  hath  been  granted  to  me  to  see  your 
godly  countenances,  so  that  I  have  obtained 
even  more  than  I  asked ;  for  wearing  bonds  in 
Christ  Jesus  I  hope  to  salute  you,  if  it  be  the 
Divine  will  that  I  should  be  counted  worthy  to 
reach  unto  the  end  ;  for  the  beginning  verily  is 
well  ordered,  if  so  be  I  shall  attain  unto  the 
goal,  that  I  may  receive  mine  inheritance  with- 
out hindrance.  For  I  dread  your  very  love,  lest 
it  do  me  an  injury  :  for  it  is  easy  for  you  to  do 
what  ye  will,  but  for  me  it  is  difficult  to  attain 
unto  God,  unless  ye  shall  spare  me. 

"For  I  would  not  have  you  to  be  men  pleasers 
but  to  please  God,  as  indeed  ye  do  please  Him. 
For  neither  shall  I  myself  ever  find  an  opportu- 
nity such  as  this  to  attain  unto  God,  nor  can  ye, 
if  ye  be  silent,  win  the  credit  of  any  nobler  work. 
For  if  ye  be  silent  and  leave  me  alone,  I  am  a 
word  of  God ;  but  if  ye  desire  my  flesh,  then  shall 
I  be  again  a  mere  cry.  Nay  grant  me  nothing 
more  than  that  I  be  poured  out  a  libation  to  God, 
while  there  is  still  an  altar  ready ;  that  forming 
yourselves  into  a  chorus  in  love  ye  may  sing  to 
the  Father  in  Jesus  Christ,  for  that  God  hath 
vouchsafed  that  the  bishop  from  Syria  should  be 
found  in  the  West,  having  summoned  him  from 


40  IGNATIUS   AND    I'OLYCAKP.  [LECT. 

the  East.  It  is  good  to  set  from  the  world  unto 
God,  that  I  may  rise  unto  Ilim." 

"  I  write  to  all  the  churches,  and  I  bid  all 
men  know,  that  of  my  own  free  will  I  die  for 
God,  unless  ye  should  hinder  me.  Let  me  be 
given  to  the  wild  beasts,  for  through  them  I  can 
attain  unto  God.  I  am  God's  wheat,  and  1  am 
ground  by  the  teeth  of  wild  beasts  that  I  may  be 
found  pure  bread  [of  Christ].  Rather  entice  the 
wild  beasts,  that  they  may  become  my  sepulchre 
and  may  leave  no  part  of  my  body  behind,  so 
that  I  may  not,  when  I  am  fallen  asleep,  be 
burdensome  to  anyone.  Then  shall  I  be  truly  a 
disciple  of  Jesus  Christ,  when  the  world  shall 
not  so  much  as  see  my  body.  Supplicate  the 
Lord  for  mc,  that  through  these  instruments  I 
may  be  found  a  sacrifice  to  God.  I  do  not  en- 
join you,  as  Peter  and  Paul  did.  They  were 
apostles,  I  am  a  convict ;  they  were  free,  but  I 
am  a  slave  this  very  hour.  Yet  if  I  shall  suffer, 
then  am  I  a  freedman  of  Jesus  Christ,  and  I 
shall  rise  free  in  Him.  Now  I  am  learning  in 
my  bonds  to  put  away  every  desire. 

"  Remember  in  your  prayers  the  church 
which  is  in  Syria,  which  hath  God  for  its  shep- 
hi:rd  in  my  stead.     Jesus  Christ  alone  shall  be 


11.]  IGNATIUS   AND   POLYCARP.  4I 

its  bishop.  He  and  your  love.  But  for  myself 
I  am  ashamed  to  be  called  one  of  them ;  for 
neither  am  I  worthy,  being  the  very  last  of  them 
and  an  untimely  birth :  but  I  have  found  mercy 
that  I  should  be  some  one,  if  so  be  I  shall  attain 
unto  God.  My  spirit  saluteth  you,  and  the  love 
of  the  churches  which  received  me  in  the  name 
of  Jesus  Christ,  not  as  a  mere  wayfarer;  for  even 
those  churches  which  did  not  He  on  my  route 
after  the  flesh  went  before  me  from  city  to  city. 

"  Now  I  write  these  things  unto  you  from 
Smyrna  by  the  hand  of  the  Ephesians  who  are 
worthy  of  all  felicitation.  And  Crocus  also,  a 
name  very  dear  to  me,  is  with  me,  with  many 
others  besides."* 

Polycarp,  we  have  seen,  was  the  chief  person 
with  whom  Ignatius  was  brought  in  contact  on 
his  journey  as  a  condemned  prisoner  through 
Asia  Minor.  There  are  other  proper  names  in 
tolerable  abundance  in  the  Ignatian  letters:  but 
they  belong  to  men  now  forgotten,  and  even  in 
that  day  none  of  them  can  have  had  the  pro- 
minence of  Polycarp.  His  own  one  extant 
writing  belongs   to  this   very   time  :    i.e.   it  was 

'  Lightfoot,   Apostolic  Fathers,  Part    II.,   Vol.    il.,   Sect,   i., 
PP-  555.  foil- 


42  IGNATIUS   AND    I'OLYCARP.  [LECT. 

written  after  Ignatius  had  not  only  left  Asia 
Minor  but  Philippi  also,  but  when  as  yet  no 
tidings  had  come  from  Italy  as  to  what  had 
befallen  him  at  Rome.  This  writing  is  a  letter 
to  the  Philippians  in  answer  to  that  which  they 
had  written  on  Ignatius'  departure.  To  it  were 
appended  copies  of  the  letters  written  by  Ignatius 
to  Smyrna  and  other  churches,  and  these  copies 
are  probably  the  source  of  our  present  collection. 
The  letter  itself  has  no  such  vivid  personal 
interest  as  those  of  Ignatius.  The  good  Poly- 
carp  was  a  much  more  commonplace  person. 
But  apart  from  its  connexion  with  Ignatius,  his 
letter  has  a  great  value  of  its  own,  partly  as 
shewing  what  manner  of  thoughts  on  Christian 
faith  and  practice  the  bishop  of  a  great  Asiatic 
city  cherished  at  that  early  date,  partly  also  as 
shewing  what  writings  of  the  Apostles  he 
possessed  and  revered  and  drew  upon  (and  that 
copiously)  to  give  point  and  authority  to  what 
he  had  to  say.  The  letter  is  for  the  most  part 
made  up  of  brotherly  admonition,  partly  to 
the  Philippian  church  at  large,  partly  to  its 
deacons,  partly  to  its  elders.  There  is  no 
mention  of  any  bishop,  any  more  than  there  is  in 
Ignatius'  epistle  to  the  Romans.    Apparently  this 


II-»]  IGNATIUS   AND    TOLYCARP.  43 

concentration  of  church  government  had  not  yet 
at  this  time  spread  from  Asia  into  Europe.  We 
may  take  a  short  chapter  from  near  the  begin- 
ning (after  the  Salutation),  and  another  from  near 
the  end. 

"  I  rejoiced  with  you  greatly  in  our  Lord 
Jesus  Christ,  for  that  ye  received  the  followers 
of  the  true  love  and  escorted  them  on  their  way, 
as  befitted  you — those  men  encircled  in  saintly 
bonds  which  are  the  diadems  of  them  that 
be  truly  chosen  of  God  and  our  Lord  ;  and 
that  the  stedfast  root  of  your  faith  which  was 
famed  from  primitive  times  abideth  until  now 
and  beareth  fruit  unto  our  Lord  Jesus  Christ, 
who  endured  to  face  even  death  for  our  sins, 
'  whom  God  raised,  having  loosed  the  pangs 
of  Hades;  on  whom,  though  ye  saw  Him  not, 
ye  believe  with  joy  unutterable  and  full  of 
glory ' ;  unto  which  joy  many  desire  to  enter 
in  ;  forasmuch  as  ye  know  that  it  is  '  by  grace 
ye  are  saved,  not  of  works,'  but  by  the  will 
of  God  through  Jesus  Christ"^ 

"  For    I    am    persuaded    that    ye    are    well 
trained    in   the   sacred    writings,    and    nothing 

1  Lightfoot,  Apostolic  Fathers,  Part  II.,  Vol.  11.,  Sect,  ii., 
p.  1051. 


44  IGNATIUS   AND    TULYCARl'.  [LECT. 

is  hidden  from  you.  But  to  myself  this  is 
not  granted.  Only,  as  it  is  said  in  the  scriptures, 
'  Be  ye  angry  and  sin  not '  and  '  Let  not  the 
sun  set  on  your  wrath.'  Blessed  is  he  that 
remembereth  this  ;  and  I  trust  that  this  is  in 
you.  Now  may  the  God  and  Father  of  our 
Lord  Jesus  Christ,  and  the  eternal  High  Priest 
Himself,  the  God  Jesus  Christ,  build  you  up 
in  faith  and  truth,  and  in  all  gentleness  and  in 
all  avoidance  of  wrath  and  in  forbearance  and 
long  suffering  and  in  patient  endurance  and 
purity ;  and  may  He  grant  unto  you  a  lot  and 
portion  among  His  saints,  and  to  us  with  you, 
and  to  all  that  are  under  heaven,  who  shall 
believe  on  our  Lord  and  God  Jesus  Christ 
and  on  His  Father  '  that  raised  Him  from  the 
dead.  Pray  for  all  the  saints.'  Pray  also 
'  for  kings  and  powers  and  princes,'  and  '  for 
them  that  persecute '  and  hate  '  you,'  and  for 
'  the  enemies  of  the  cross,'  that  your  fruit  may 
be  '  manifest  among  all  men,'  that  ye  may  be 
perfect  in  Ilim."^ 

This  meeting  with  Ignatius  must  have  come 
somewhere   towards   the    middle   of  Polycarp's 

'   Lighlfoot,  A/>os/olic  Futfu-rs,   Part  II.,  Vo\.   ii.,   Sect,   ii., 
P-   '05.5. 


II.]  IGNATIUS   AND   POLYCARP.  45 

long  life.     His  importance  for   us   depends    in 

no  small  degree  on  that  longevity  of  his.     As 

Dr    Lightfoot    has    expounded    with    peculiar 

force,  he  bridges  the  long   and    comparatively 

obscure  period  between  the  close  of  the  apostolic 

age   and    the   great   writers  of  the  latter   part 

of  the  second  century.     Born  somewhere  about 

the   time   of  the  destruction  of  Jerusalem    by 

Titus,  he  lived  in  early  life  near  St  John  and 

it   may  be  one   or  two    more   of  the   Twelve. 

Of  this   converse    in    early  youth   he    used    to 

rejoice   to   tell    in    his    later    years.      This    we 

learn    from    a    striking   passage    from    a    letter 

of  Irenaeus  which  has  happily  been  preserved. 

"  I  can  tell "  he  wrote,  "  the  very  place  in  which 

the  blessed  Pa«4' used  to  sit  when  he  discoursed,  <  ol^cotrp 

and  his  goings  out  and  his  comings  in,  and  the 

stamp  of  his  life,   and    his   bodily  appearance, 

and  the  discourses  which  he  held  towards  the 

congregation,  and  how  he  v/ould   describe   his 

intercourse  with  John  and  with  the  rest  of  those 

who   had    seen  the  Lord,  and   how   he   would 

relate  their  words.     And  whatsoever  things  he 

had    heard    from    them    about   the    Lord   and 

about  His  acts  of  power  and  about  His  teaching, 

Polycarp,  as  having  received  them    from    eye- 


46  IGNATIUS   AND    POLYCARP.  [LECT. 

witnesses  of  the  life  and    Word    would    relate 
altogether  in  accordance  with  the  Scriptures."' 

But  from  that  midpoint  of  Polycarp's  life 
formed  by  the  passing  of  Ignatius  we  are  able 
not  only  to  look  back  to  his  youth  but  also 
forward  to  his  extreme  old  age.  Somewhere 
about  the  middle  of  the  second  century  he  made 
a  journey  to  Rome  to  take  counsel  with 
Anicetus  the  Bishop  (for  by  that  time  episcopacy 
was  regularly  established  at  Rome)  about 
various  matters  of  Church  usage,  but  especially 
about  the  time  of  celebrating  the  Paschal 
festival,  as  to  which  the  Churches  of  Asia  Minor 
differed  from  those  of  the  West.  They  remained 
in  perfect  amity,  though  the  differences  of  usage 
continued,  and  Anicetus  paid  Polycarp  the 
honour  of  setting  him  in  his  own  place  to 
preside  over  the  Eucharistic  service  at  Rome, 
Not  long  after  the  old  man's  return,  something 
like  forty-five  years  after  Ignatius'  death  for 
conscience  sake,  he  too  in  his  turn  was  called 
to  give  his  life  in  bearing  witness  to  the  truth. 
A  probably  genuine  narrative  of  his  martyrdom 
still  survives,  being  a  letter  from  the  Church 
of  Smyrna  to  one  or  more  Churches  in  Phrygia. 
'  Liglitfoot,  i.  429.     Euscbius,  v.  20. 


II.]  IGNATIUS   AND   POLYCARP.  47 

Every  one,  I  suppose,  has  somewhere  or  other 
read  the  answer  which  he  is  recorded  to  have 
made  when  the  magistrate,  anxious  to  spare 
him,  besought  him  to  revile  the  Christ,  and 
so  obtain  release.  "  Fourscore  and  six  years 
have  I  been  his  servant ;  and  how  can  I  blas- 
pheme my  King  that  saved  me  .-' "  Let  us  read 
also  his  last  words  when  he  had  been  tied  to  the 
stake,  true  last  words  of  a  true  Father  of  the 
Church. 

"  So  they  did  not  nail  him,  but  tied  him. 
Then  he,  placing  his  hands  behind  him,  and 
being  bound  to  the  stake,  like  a  noble  ram  out 
of  a  great  flock  for  an  offering,  a  burnt  sacrifice 
made  ready  and  acceptable  to  God,  looking  up 
to  heaven  said  ;  '  O  Lord  God  Almighty,  the 
Father  of  Thy  beloved  and  blessed  Son  Jesus 
Christ,  through  whom  we  have  received  the 
knowledge  of  Thee,  the  God  of  angels  and 
powers  and  of  all  creation  and  of  the  whole  race 
of  the  righteous,  who  live  in  Thy  presence ; 
I  bless  Thee  for  that  Thou  hast  granted  me 
this  day  and  hour,  that  I  might  receive  a 
portion  amongst  the  number  of  martyrs  in  the 
cup  of  [Thy]  Christ  unto  resurrection  of  eternal 
life,  both  of  soul  and  body,  in  the    incorrupti- 


48  IGNATIUS   AND    POLYCARP.      [LECT.  II. 

bility  of  the  Holy  Spirit.  May  I  be  received 
among  these  in  Thy  presence  this  day,  as  a  rich 
and  acceptable  sacrifice,  as  Thou  didst  prepare 
and  reveal  it  beforehand,  and  hast  accomplished 
it,  Thou  that  art  the  faithful  and  true  God. 
For  this  cause,  yea  and  for  all  things,  I  praise 
Thee,  I  bless  Thee,  I  glorify  Thee,  through 
the  eternal  and  heavenly  High-priest,  Thy 
beloved  Son,  through  whom  with  Him  and 
the  Holy  Spirit  be  glory  both  now  [and  ever] 
and  for  the  ages  to  come.     Amen.'  "  ' 

^  Lightfoot,  Apostolic  Fathers,   Part  II.,  Vol.  il.,  Sect,  ii., 
p.  1064. 


LECTURE    III. 

JUSTIN  AND  IRE N^ US. 

Last  week  we  finished  those  of  the  Fathers 
who  are  called  Apostolic  Fathers.  We  con- 
sidered two  of  them  who  were  also  martyrs, 
though  at  a  long  interval  of  time,  one  a  Bishop 
of  Antioch  who  was  conducted  through  Asia 
Minor  to  perish  by  the  fangs  of  wild  beasts  at 
Rome,  the  other  a  Bishop  of  Smyrna  who 
welcomed  him  on  his  way  to  death,  collected 
his  letters  and  wrote  about  him  at  the  time, 
journeyed  himself  in  extreme  old  age  from  Asia 
Minor  to  Rome  to  confer  about  difference  of 
Church  usages,  came  peacefully  home,  and  then 
before  long  was  himself  called  to  perish  at  the 
stake  in  his  own  Smyrna  because  he  too  would 
not  deny  his  Lord. 

We  come  to-day  to  a  third  martyr,  one  who 
conventionally  bears  the  title  of  martyr  almost 
H.  L.  4 


50  JUSTIN    AND    IREN/KUS.  [LECT. 

as  if  it  were  part  of  his  name.  Justin  was  born 
at  Mavia  Neapolis  close  to  Sychcm  in  Samaria, 
but,  it  would  seem,  of  heathen  parentage.  His 
Dialogue,  to  which  we  shall  come  presently,  is 
represented  as  having  had  its  scene  laid  at 
Ephcsus.  Eventually  Justin  would  seem  to 
have  been  much  at  Rome,  at  that  time  a  special 
place  of  resort  for  those  who  took  an  active  part 
in  religious  movements:  and  there  he  suffered 
martyrdom. 

The  genuine  works  of  his  which  have  come 
down  to  us  in  their  original  form  are  at  most 
three  in  number,  without  counting  a  little 
treatise  against  heresies,  lost  in  its  original  form, 
but  apparently  in  great  part  copied  by  IrencKus. 
Several  others  bear  his  name  in  manuscripts, 
but  are  certainly  by  other  authors  of  various 
ages,  some  quite  late.  Early  in  the  fourth 
century  his  name  was  attached  to  a  partially 
different  list  of  writings,  the  genuineness  of 
which  we  have  no  means  of  testing.  But  the 
books  of  his  which  we  do  possess  are  so  valuable 
from  several  points  of  view  that  we  have  every 
reason  to  be  satisfied.  They  are  two  Apologies, 
as  they  are  called,  defending  Christians  against 
heathen  misrepresentations  and  heathen  perse- 


III.]  JUSTIN   AND   IREN/EUS.  SI 

CLitions ;  and  a  Dialogue  with  a  Jew  named 
Trypho  in  which  the  faith  of  Christians  is 
vindicated  against  Judaism.  It  is  hardly  neces- 
sary to  say  that  Justin's  Apologies  have  nothing 
whatever  to  do  with  courteous  excuses,  i.e.  with 
the  modern  English  sense  of  the  word  '  apology.' 
It  is  simply  the  common  Greek  word  to  denote 
any  kind  of  defence  against  any  kind  of  accusa- 
tion, in  a  court  of  justice  or  anywhere  else. 
Justin's  Apologies  were  not  quite  the  earliest  of 
which  we  have  any  knowledge  ;  but,  so  far  as 
we  do  know,  their  predecessors  were  of  less 
permanent  value. 

Justin's  first  and  longest  Apology  is  addressed 
to  the  Roman  Emperor,  i.e.  Antoninus  Pius,  and 
his  two  adopted  sons,  one  of  them  the  philoso- 
pher Marcus  Aurelius,  to  the  Sacred  Senate  and 
all  the  people  of  the  Romans.  The  time  is 
two  or  three  years  before  the  middle  of  the 
second  century.  Justin  writes,  he  says,  on 
behalf  of  them  who  out  of  every  race  of  mankind 
are  the  subjects  of  unjust  hate  and  contumely, 
being  himself  one  of  them.  He  begins  by  ap- 
pealing to  the  names  Pious  and  Philosopher 
borne  by  the  rulers.  "  Reason,"  he  says,  "  in- 
structs  those  who   are    truly  Pious    and    Philo- 

4—2 


52  JUSTIN    AND    IREN/EUS.  [LECT. 

sophcrs  to  honour  and  cherish  that  only  which 
is  true,  refusing  to  follow  mere  opinions  of  the 
ancients  if  they  are  bad  ones ;  for  sober  reason 
instructs  us  not  only  not  to  follow  those  actions 
or  decisions  which  have  been  unjust,  but  the 
lover  of  truth  is  bound  in  every  way,  and  with 
disregard  of  his  own  life,  to  choose  to  say  and 
do  such  things  as  are  just,  though  he  be 
threatened  with  death  for  so  doing."  He  pro- 
tests against  condemnation  of  Christians  for 
the  mere  name,  without  anything  evil  being 
proved  against  them.  He  repudiates  the  vulgar 
imputation  of  atheism,  pointing  out  how  the 
same  charge  had  been  brought  against  Socrates, 
and  had  caused  his  death.  That  crime  he  at- 
tributes to  the  inspiration  of  the  demons,  whom 
he  identifies  with  the  gods  of  the  heathen,  and 
whom  he  represents  as  similarly  inspiring  the 
attacks  upon  Christians.  As  regards  such  gods 
as  these,  he  confesses  atheism,  but  not  as  re- 
gards the  most  true  God,  the  Father  of  right, 
and  temperance  and  the  other  virtues.  Himself 
free  from  all  mixture  of  evil ;  and  His  Son  and 
the  prophetic  Spirit.  As  regards  the  lives  of 
Christians,  he  courts  the  fullest  enquiry,  de- 
manding that   any  found  guilty  of  misconduct 


III.]  JUSTIN   AND   IREN/EUS.  53 

be  duly  punished,  but  for  his  crimes,  not  for 
being  a  Christian.  Then  follow  several  chapters 
on  the  true  service  of  God,  on  the  Divine 
kingdom  for  which  Christians  look,  and  on  their 
living  as  ever  in  God's  sight ;  and  this  is  followed 
by  free  quotation  from  the  Sermon  on  the 
Mount,  and  other  similar  passages  from  Gospel 
records ;  and  by  reference  to  Christ's  own 
authority  for  the  faithful  loyalty  which  Christians 
practised  towards  the  emperors.  But  it  would 
take  far  too  long  to  give  even  a  slight  sketch  of 
the  contents  of  the  Apology.  At  every  step 
we  find  attempts  to  trace  analogies  between 
Christian  beliefs  on  the  one  hand  and  Greek 
philosophy  or  Greek  mythology  on  the  other. 
This  was  no  mere  diplomatic  ad  Jioniinem  ac- 
commodation, but  connected  with  Justin's  own 
deepest  convictions.  The  doctrine  of  the 
Divine  Word  or  A.0709  received  from  Scripture  he 
connected  with  the  Stoic  doctrine  of  the  Word  or 
Reason  (A,o7o?)  a  seed  of  which  is  inborn  in  all 
men  ;  and  thus  he  was  enabled  to  recognise  the 
workings  of  God  in  the  ages  before  the  Word 
became  Incarnate.  He  also  appeals  largely  to 
the  testimony  of  the  Jewish  prophets  ;  but  on 
this    subject    he    is    hampered    by   his    habit   of 


54  JUSTIN    AND    IREN/liUS.  [LECT. 

looking  chiefly  to  supposed  literal  fulfilments  of 
verbal  predictions  and  by  a  want  of  perception 
of  the  true  nature  of  prophecy.  The  last  few 
chapters  contain  a  valuable  account  of  baptism 
as  then  practised  (i.e.  adult  baptism,  for  nothing 
is  said  of  infant  baptism),  and  then  of  the 
conducting  of  the  newly-baptised  person  to  the 
assembly  of  "  the  brethren,"  followed  by  the 
offering  up  of  prayers  for  him  and  "  for  all  others 
everywhere,"  and  by  the  joining  of  all  in  the 
feast  of  thanksgiving  or  Eucharist,  of  which  he 
gives  a  further  explanation.  "  And  we  from 
that  time  forward,"  he  proceeds,  "always  have 
each  other  in  remembrance  ;  and  we  that  are 
wealthy  give  help  to  all  that  arc  in  need,  and 
we  are  in  company  with  each  other  always. 
And  for  all  that  we  partake  of  we  bless  the 
Maker  of  all  things  through  his  Son  Jesus 
Christ  and  through  the  Holy  Spirit."  Last  he 
describes  the  Sunday  service  including  the 
Eucharist,  and  the  distribution  of  the  offerings 
among  orphans  and  widows,  the  sick  and  the 
needy,  prisoners  and  sojourners  from  other 
lands. 

The  second  or  Shorter  Apology  is  probably  a 
sort  of  Appendix  to  the  first.      It  begins  with  a 


III.]  JUSTIN   AND   IREN^US.  55 

complaint  how  Urbicus  the  city  prefect  (or 
mayor,  as  we  should  say)  had  condemned  three 
Christians  in  succession  to  death,  without  any 
crime  on  their  part.  Justin  declares  that  he  too 
is  expecting  a  similar  fate,  perhaps  by  the  false 
accusations  of  the  Cynic  Crescens  who  went 
about  declaiming  against  the  Christians,  In  what 
follows  Justin  speaks  still  more  explicitly  than 
before  of  the  seed  of  the  Word  which  had  been 
implanted  in  the  wiser  and  better  heathen, 
causing  them  to  be  persecuted,  not  Socrates 
only  but  Musonius  and  other  Stoics:  but  they 
all  differed,  he  explains,  from  Christ,  because 
what  with  them  was  in  part  only  was  with  Him 
complete  and  whole.  "Whatsoever  things 
therefore,"  he  says,  "  have  been  said  well  in  any 
men's  words  belong  to  us  Christians  :  for  we 
worship  and  love  next  to  God  the  Word  who 
Cometh  forth  from  the  unborn  and  unutterable 
God,  since  for  our  sakes  also  He  hath  become 
man,  that  becoming  also  a  partaker  of  the  things 
that  affect  us  He  might  also  accomplish  for  us  a 
cure.  For  all  those  writers  were  able  to  see  but 
dimly  through  the  seed  of  the  Word  inborn  in 
them  the  things  that  are.  For  a  seed  of  a  thing 
and  imitation  of  it  granted  according  to  capacity 


56  JUSTIN   AND    IREN/KUS.  [LECT. 

is  one  thing,  and  quite  other  is  that  which 
graciously  gives  itself  to  be  imparted  and 
imitated." 

The  other  work  of  Justin,  a  much  larger  one, 
is  the  Dialogue  with  Trypho : 

"  While  I  was  walking  one  morning  in  the 
walks  of  the  Xystus,  a  certain  man,  with  others 
in  his  company,  having  met  me,  said,  '  Hail,  O 
philosopher!'  And  immediately  after  saying 
this,  he  turned  round  and  walked  along  with 
me ;  his  friends  likewise  turned  round  with  him. 
And  I  for  my  part  addressed  him,  saying, 
'Well,  what  is  it.?'  And  he  replied,  'I  was 
taught,'  says  he,  '  by  Corinthus  the  Socratic  in 
Argos,  that  I  ought  not  to  despise  or  neglect 
those  who  wear  this  dress,  but  to  shew  them  all 
kindness,  and  to  associate  with  them,  if  so  be 
some  advantage  might  arise  from  the  inter- 
course either  to  some  such  man  or  to  myself 
It  is  good,  moreover,  for  both,  if  cither  the  one 
or  the  other  be  benefited.  On  this  account, 
therefore,  whenever  I  see  anyone  in  such  dress, 
I  gladly  approach  him,  and  now,  for  the  same 
reason,  have  I  willingly  accosted  you;  and  these 
accompany  me,  in  the  expectation  of  hearing 
for  themselves  something  profitable  from  you.' 


III.]  JUSTIN   AND   IREN^US.  57 

'But  who  are  you,  best  of  mortals?'  So  I 
replied  to  him  in  jest. 

Then  he  told  me  simply  both  his  name  and 
his  race.  '  Trypho,'  says  he,  '  I  am  called  ; 
and  I  am  a  Hebrew  of  the  circumcision,  escaped 
from  the  war  lately  carried  on  there,  and  now 
spending  my  days  in  Greece,  for  the  most  part 
at  Corinth.' 

'And  in  what'  said  I,  'would  you  be  pro- 
fited by  philosophers  so  much  as  by  your  own 
lawgiver  and  the  prophets.^' 

'  What  ? '  he  replied.  '  Do  not  the  philo- 
sophers make  their  whole  discourse  on  God  ? 
and  are  they  not  continually  raising  questions 
about  His  unity  and  providence  ?  Is  not  this 
truly  the  duty  of  philosophy,  to  investigate  con- 
cerning the  Divinity  .■" 

'  Yes,'  said  I,  '  so  we  too  have  supposed. 
But  the  most  have  not  even  cared  about  this, 
whether  there  be  one  or  more  gods,  and  whether 
they  take  thought  for  each  one  of  us  or  no,  as 
if  this  knowledge  contributed  nothing  to  our 
happiness ;  nay,  they  moreover  attempt  to  per- 
suade us  that  God  takes  care  of  the  universe  as 
a  whole  with  its  genera  and  species,  but  not  of 
me  and  you,  and  each  individually,  since  other- 


58  JUSTIN   AND    IREN/EUS.  [LECT. 

wise  we  would  surely  not  need  to  pray  to  Him 
night  and  day.  But  it  is  not  difficult  to  under- 
stand the  upshot  of  this ;  for  fearlessness  and 
licence  in  speaking  result  to  such  as  maintain 
these  opinions,  doing  and  saying  whatever  they 
choose,  neither  dreading  punishment  nor  hoping 
for  any  benefit  from  God.  For  how  could  they  ? 
They  affirm  that  the  same  things  shall  always 
happen  ;  and,  further,  that  I  and  you  shall  again 
live  in  like  manner,  having  become  neither 
better  men  nor  worse.  But  there  are  some 
others,  who,  having  supposed  the  soul  to  be 
immortal  and  immaterial,  believe  that  though 
they  have  committed  evil  they  will  not  suffer 
punishment  (for  that  which  is  immaterial  is 
insensible),  and  that  the  soul,  in  consequence  of 
its  immortality,  needs  nothing  from  God.' 

And  he,  smiling  gently,  said,  '  Tell  us  your 
opinion  of  these  matters,  and  what  idea  you 
entertain  respecting  God,  and  what  your  philo- 
sophy is.' 

'  I  will  tell  you,'  said  I,  '  what  seems  to  me ; 
for  philosophy  is  in  fact  the  greatest  possession, 
and  most  honourable  before  God,  to  whom  it 
leads  us  and  alone  commends  us ;  and  these 
arc  truly  holy  men  who  have  bestowed    atten- 


III.]  JUSTIN   AND   IREN^US.  59 

tion  on  philosophy.  What  philosophy  is,  how- 
ever, and  the  reason  why  it  has  been  sent  down 
to  men,  have  escaped  the  observation  of  most ; 
for  there  would  be  neither  Platonists,  nor  Stoics, 
nor  Peripatetics,  nor  Theoretics,  nor  Pythago- 
reans, this  knowledge  being  one.  I  wish  to  tell 
you  how  it  has  become  many-headed.  It  has 
happened  that  those  who  first  handled  it  [i.e. 
philosophy],  and  who  were  therefore  esteemed 
illustrious  men,  were  succeeded  by  those  who 
made  no  investigations  concerning  truth,  but 
only  admired  the  perseverance  and  self-discipline 
of  the  former,  as  well  as  the  novelty  of  the 
doctrines ;  and  each  thought  that  to  be  true 
which  he  learned  from  his  teacher :  then,  more- 
over, those  latter  persons  handed  down  to  their 
successors  such  things,  and  others  similar  to 
them  ;  and  this  system  was  called  by  the  name 
of  him  who  was  styled  the  father  of  the  doctrine. 
Being  at  first  desirous  of  personally  conversing 
with  one  of  these  men,  I  surrendered  myself  to 
a  certain  Stoic ;  and  having  spent  a  consider- 
able time  with  him,  when  I  had  not  acquired 
any  further  knowledge  of  God  (for  he  did  not 
know  himself  nor  did  he  say  that  this  was  a 
necessary  part  of  teaching)  I  left  him,  and  be- 


6o  JUSTIN    AND   IREN/EUS.  [LECT. 

took  myself  to  another,  who  was  called  a 
Peripatetic,  and  as  he  fancied,  shrewd.  And 
this  man,  after  putting  up  with  me  for  the  first 
few  days,  requested  me  to  fix  a  fee,  in  order 
that  the  intercourse  might  not  be  unprofitable 
to  us.  Him  too  for  this  reason  I  abandoned, 
believing  him  to  be  no  philosopher  at  all.  But 
as  my  soul  was  still  yearning  to  hear  the 
peculiar  and  choice  part  of  philosophy,  I  came 
to  a  Pythagorean,  very  celebrated — a  man  who 
thought  much  of  his  own  wisdom.  And  then, 
when  I  had  an  interview  with  him,  willing  to 
become  his  hearer  and  disciple,  he  said,  '  What 
then  ?  Are  you  acquainted  with  music,  astro- 
nomy and  geometry?  Do  you  expect  to  per- 
ceive any  of  those  things  which  conduce  to  a 
happy  life,  if  you  have  not  been  first  informed 
on  those  points  which  wean  the  soul  from  sen- 
sible objects,  and  render  it  fitted  for  objects 
which  appertain  to  the  mind,  so  that  it  can 
contemplate  that  which  is  honourable  in  its 
essence  and  that  which  is  good  in  its  essence.?" 
Having  commended  many  of  these  branches  of 
learning,  and  telling  me  that  they  were  neces- 
sary, he  dismissed  me  when  I  confessed  to  him 
my   ignorance.     Accordingly    I    took    it    rather 


III.]  JUSTIN   AND   IREN^US.  6l 

impatiently,  as  was  to  be  expected  when  I 
failed  in  my  hope,  the  more  so  because  I  deemed 
the  man  had  some  knowledge ;  but  reflecting 
again  on  the  space  of  time  during  which  I 
would  have  to  linger  over  those  branches  of 
learning,  I  was  not  able  to  endure  longer  pro- 
crastination. In  my  perplexity  it  occurred  to 
me  to  have  an  interview  with  the  Platonists 
likewise,  for  their  fame  was  great.  And  so  I 
conversed  much  with  one  who  had  lately  settled 
in  our  city — a  man  of  intelligence,  holding  a 
high  position  among  the  Platonists — and  I 
made  progress,  and  gained  ever  so  much  increase 
day  by  day.  And  the  perception  of  immaterial 
things  quite  overpowered  me,  and  the  contem- 
plation of  ideas  furnished  my  mind  with  wings, 
so  that  in  a  little  while  I  supposed  that  I  had 
become  wise ;  and  such  was  my  stupidity,  I 
expected  forthwith  to  look  upon  God,  for  this  is 
the  end  of  Plato's  philosophy. 

'  And  while  I  was  thus  disposed,  when  I 
wished  at  one  time  to  be  filled  with  great  quiet- 
ness, and  to  shun  the  tramp  of  men,  I  used  to 
p-o  to  a  certain  field  not  far  from  the  sea.  And 
when  I  was  near  that  spot  one  day,  which 
having  reached   I  purposed  to  be  by  myself,  a 


62  JUSTIN    AND    IKEN/EUS.  [LECT. 

certain  old  man,  by  no  means  contemptible  in 
appearance,  shewing  a  meek  and  grave  dis- 
position, followed  me  at  a  little  distance.  And 
when  I  turned  round  to  him,  having  halted,  I 
fixed  my  eyes  rather  keenly  on  him.'" — 

Then  Justin  recounts  how  the  old  man,  after 
much  discourse  on  philosophy,  and  especially 
that  of  Plato  and  Pythagoras,  guided  him  to 
the  prophets  and  the  Christ  of  whom  they 
prophesied. 

'"But  pray'  he  concluded  'that  before  all 
things,  the  gates  of  light  may  be  opened  to  thee; 
for  these  things  are  not  perceptible  to  the  eyes 
or  mind  of  all,  but  only  of  the  man  to  whom 
God  and  His  Christ  shall  give  the  power  to 
understand.' 

'When  he  had  spoken  these  and  many  other 
things,  which  there  is  no  time  for  mentioning  at 
present,  he  went  away,  bidding  mc  follow  them 
up ;  and  I  saw  him  no  more.  But  straightway 
a  fire  was  kindled  in  my  soul ;  and  a  love  of  the 
l)ro[)hets,  and  of  those  men  who  are  friends  of 
Christ,  possessed  me  ;  and  whilst  revolving  his 
words  in  my  mind,  I  found  this  philosojihy 
alone  to  be  safe  and  expedient.  Thus,  then, 
and  for  this  reason,  I  am  a  philosopher.     More- 


III.]  JUSTIN    AND   IREN/EUS.  63 

over,  I  would  wish  that  all  with  a  resolution 
similar  to  my  own  would  never  separate  them- 
selves from  the  words  of  the  Saviour.  For  they 
possess  an  awe  in  themselves,  and  are  sufficient 
to  abash  those  who  turn  aside  from  the  path  of 
rectitude ;  while  the  sweetest  rest  comes  to 
those  who  carefully  practise  them.  If  then, 
thou  hast  any  care  for  thyself,  and  seekest  after 
salvation  and  puttest  thy  trust  in  God,  thou 
mayest  come  to  know  the  Christ  of  God,  and 
become  perfect,  and  so  be  happy.' 

When  I  had  said  this,  my  beloved  friend, 
those  who  were  with  Trypho  laughed ;  but  he, 
smiling,  says,  '  I  approve  of  your  other  remarks, 
and  admire  the  eagerness  with  which  you  study 
divine  things ;  but  it  were  better  for  you  still  to 
abide  in  the  philosophy  of  Plato,  or  of  some 
other  man,  cultivating  endurance,  self-control, 
and  moderation,  rather  than  be  deceived  by 
false  words,  and  follow  the  opinions  of  men  of 
no  reputation.  For  if  you  remain  in  that  mode 
of  philosophy,  and  live  blamelessly,  a  hope  of  a 
better  destiny  were  left  to  you ;  but  when  you 
have  forsaken  God,  and  reposed  confidence  in 
man,  what  safety  still  awaits  you  ?  If,  then, 
thou   art   willing   to   listen   to    me   (for    I    have 


64  JUSTIN    AND    IRENyliUS.  [LECT. 

already  considered  you  a  friend),  first  be  cir- 
cumcised, then  keep  as  the  law  hath  ordained 
the  Sabbath,  and  the  feasts,  and  the  new  moons 
of  God  ;  and,  in  a  word,  do  all  things  which 
have  been  written  in  the  law :  and  then  perhaps 
thou  shalt  have  mercy  from  God.  But  Christ — 
if  He  has  indeed  been  born,  and  exists  any- 
where—  is  unknown,  and  does  not  yet  even 
recognise  Himself,  and  has  no  power  until  Elias 
come  to  anoint  Him,  and  make  Him  manifest  to 
all.  But  ye,  accepting  a  vain  report,  invent  a 
Christ  for  yourselves,  and  for  His  sake  arc  now 
inconsiderately  perishing.' 

'  I  excuse  and  forgive  you,  my  friend,'  I 
said  '  for  you  know  not  what  you  say,  but  have 
been  persuaded  by  teachers  who  do  not  under- 
stand the  Scriptures;  and  you  speak,  like  a 
diviner,  whatever  comes  into  your  mind.  But 
if  you  are  willing  to  listen  to  an  account  of 
Him,  how  we  have  not  been  deceived,  and  shall 
not  cease  to  confess  Him — although  men's 
reproaches  be  heaped  upon  us,  although  the 
most  terrible  tyrant  compel  us  to  deny  Him, — 
I  shall  prove  to  you  as  you  stand  here  that  we 
have  not  believed  empty  fables,  or  words  with- 
out any  foundation,  but   words   filled  with    the 


III.]  JUSTIN   AND   IREN/EUS.  65 

Spirit  of  God,  and  big  with  power,  and  flourish- 
ing with  grace  \' " 

Some  of  Trypho's  companions  depart  with 
jeers,  and  then  the  dialogue  begins  in  earnest. 
It  ranges  over  the  various  points  of  difference 
between  Judaism  and  the  Christian  faith  of  that 
time,  and  large  masses  of  the  Old  Testament 
are  naturally  quoted  and  discussed.  But  we 
must  be  content  with  the  autobiographic  sketch, 
for  such  it  doubtless  is,  which  forms  the  intro- 
duction. Of  course  we  must  not  expect  that 
that  story  of  passing  from  philosopher  to  philo- 
sopher is  a  complete  account  of  the  course  of 
Justin's  conversion.  In  his  second  Apology  he 
speaks  strongly  of  the  impression  made  on  him 
by  the  virtues  of  the  Christians  while  he  was  in 
his  Platonist  stage,  and  we  may  be  sure  that 
this  impression  acted  powerfully  on  him.  But 
the  name  which  he  commonly  bore,  Justin 
pjiilosoplier  and  martyr,  was  entirely  appropriate. 
He  is  the  first  prominent  representative  of  what 
was  to  be  the  characteristic  of  many  Fathers  of 
the  Church  both  Greek  and  Latin,  the  construc- 
tion of  a  theology  out  of  the  biblical  elements  of 

^  Justin  Martyr,  Dialogue  with  Trypho,  from  pp.  85 — 97  in 
Rev.  G.  Reith's  translation  (Antenicene  Christian  Library). 

H.  L.  C 


66  JUSTIN   AND   IREN/EUS.  [LECT. 

the    faith    in    combination    with    this    or    that 
Gentile  philosophy  of  the  loftier  sort. 

How  soon  Justin's  anticipations  of  martyr- 
dom were  fulfilled  is  not  known  with  certainty. 
There  is  fair  evidence  however  that  the  interval 
was  not  long.  A  short  and  simple  narrative  of 
his  examination  before  the  prefect  still  survives, 
and  is  almost  certainly  genuine.  He  and  his 
companions  died  by  the  headsman's  sword. 

We  possess  other  Greek  Apologies  written 
later  in  the  same  century.  The  most  individual 
of  them  is  by  Tatian,  an  erratic  disciple  of 
Justin's,  the  compiler  of  a  famous  Diatessaron 
or  composite  Gospel  narrative  formed  by  putting 
together  small  fragments  of  the  four  Gospels. 
He  was  by  birth  a  Syrian,  not  a  Greek,  and  his 
fiery  nature  bursts  forth  in  his  Apology  in  bitter 
hatred  and  contempt  for  all  that  was  Greek. 
The  other  Apologies  have  a  value  of  their  own, 
but  are  far  below  Justin's  in  force  and  freshness. 
We  must  now  turn  to  a  different  region  from 
any  in  which  we  have  as  yet  paused.  Irenii^us, 
one  of  the  greatest  of  the  Fathers,  belongs  to 
different  countries ;  but  he  must  always  be 
chiefly  associated  with  South-East  France,  the 
scene    of    his    princii)al    labours    and    episcopal 


III.]  JUSTIN   AND   IREN^US.  6/ 

authority.  There  is  however  a  prelude  to  his 
work  which  must  not  be  passed  over.  Mar- 
seilles was  a  Greek  colony  of  great  antiquity ; 
and  from  it  the  Greek  language  and  culture 
spread  not  only  along  the  coast  but  for  a  con- 
siderable distance  up  the  Rhone.  How  the 
Gospel  first  found  its  way  there  we  do  not 
know :  but  there  is  some  evidence  of  a  con- 
nexion between  the  churches  of  Western  Asia 
Minor  and  those  of  the  Rhone.  Now  the 
historian  Eusebius  has  preserved  for  us  the 
greater  part  of  a  letter  which  begins  thus  : 

"  The  servants  of  Christ  who  sojourn  in 
Vienne  and  Lyons  in  Gaul  to  the  brethren 
throughout  Asia  and  Phrygia  who  have  the 
same  faith  and  hope  of  redemption  with  us  : 
peace  and  grace  and  glory  from  God  the  Father 
and  Christ  Jesus  our  Lord."  The  purpose  of 
the  letter  is  to  describe  a  grievous  persecution 
which  had  fallen  upon  them,  Pothinus  the 
bishop,  a  man  of  90  years  of  age,  being  among 
the  victims.  The  story  of  Christian  heroism, 
especially  as  shewn  by  the  slave  girl  Blandina, 
has  hardly  an  equal  in  literature:  but  it  must  be 
read  as  a  whole,  and  it  is  of  considerable  length. 

While  some  of  these  Christians  of  Lyons  and 

5—2 


68  JUSTIN    AND   IREN/KUS.  [LECT. 

Viennc  were  in  prison,  they  wrote  various 
letters,  among  others  one  to  Eleutherus,  Bishop 
of  Rome,  "on  behalf  of  the  peace  of  the 
churches,"  i.e.  probably  to  urge  toleration  for  the 
votaries  of  the  new  enthusiastic  movement  pro- 
ceeding from  Phrygia  which  we  know  under  the 
name  Montanism.  The  bearer  of  the  letter  was 
an  elder  of  Lyons,  Irenaius  by  name  ;  and  the 
writers  of  the  letter  warmly  commend  him  to 
Eleutherus,  as  one  who  was  zealous  for  the 
covenant  of  Christ.  How  long  he  had  been  in 
Gaul,  we  know  not ;  but  he  came  from  Asia 
Minor,  where  as  we  know  from  the  passage  read 
last  week  he  had  listened  eagerly  to  the  aged 
Polycarp,  and  his  reminiscences  of  his  intercourse 
in  youth  with  men  who  had  seen  the  Lord. 
There  is  also  some  evidence  that  he  was  at 
Rome  at  the  time  of  Polycarp's  death,  and 
heard  there  the  sound  as  of  a  trumpet  proclaiming 
"  Polycarp  hath  suffered  martyrdom."  Later  in 
life  he  addressed  himself  to  Rome  for  another 
mission  of  peace.  The  importance  which  the 
Church  of  Rome  derived  from  its  position  in 
the  central  city  of  the  Empire  was  gradually 
fastening  itself  to  the  person  of  its  bishop,  and 
assumed     exaggerated    proportions    when    the 


III.]  JUSTIN    AND   IREN/EUS.  69 

arrogant  Victor  was  its  bishop.  The  differences 
between  the  Asiatic  and  the  Roman  customs  as 
to  the  time  of  keeping  the  Paschal  festival  had 
now  become  aggravated  into  a  deadly  strife, 
and  Victor  endeavoured  to  impose  the  Roman 
custom  on  all  churches.  Irenseus  was  now  a 
follower  of  the  Roman  custom  :  but  this  did  not 
prevent  his  writing  a  strong  letter  of  remon- 
strance to  Victor  in  the  name  of  the  Christians 
of  Gaul.  This  incident  occurred  somewhere 
in  the  last  few  years  of  the .  second  century. 
After  this  we  hear  no  more  of  Irenaius  on  any 
tolerable  authority.  He  may  or  may  not  have 
lived  into  the  new  century.  Essentially  he  is 
the  best  representative  of  the  last  half,  and 
especially  the  last  quarter,  of  the  second  cen- 
tury^ 

Besides  minor  works,  chiefly  Epistles,  of 
which  we  have  only  fragments,  we  possess 
entire  Irenaeus'  great  work,  the  Refutation  and 
Overthrow  of  the  Knowledge  (Gnosis)  falsely  so 
called.  Only  a  small  proportion  of  it  is  pre- 
served in  Greek :  but  it  is  a  great  thing  that  the 
ancient  Latin  version  is  completely  preserved. 
Thus  far  I  have  said  nothing  about  the  theo- 
logians who  are  now  called  Gnostics.     Unfortu- 


70  JUSTIN   AND   IREN^US.  [LECT. 

nately  not  many  fragments  are  preserved  of 
their  own  writings  ;  so  that  our  knowledge  of 
them  comes  chiefly  from  opponents  who  saw 
truly  the  impossibility  of  reconciling  their  main 
principles  with  the  historical  Gospel,  but  who  as 
a  rule  had  but  a  dim  sense  of  the  real  meaning 
of  their  speculations,  and  a  very  imperfect 
sympathy  with  the  speculative  difficulties  which 
led  to  them.  The  so-called  Gnostic  systems 
were  various  attempts  to  interpret  history  and 
nature  by  a  medley  of  Christian  ideas  with  the 
ideas  and  mythologies  suggested  by  various 
Eastern  religions.  The  most  definite  types  of  so- 
called  Gnosticism  were  further  shaped  by  Greek 
influence,  and  it  is  in  this  form  that  they  chiefly 
came  into  collision  with  the  ordinary  churches. 
Their  great  time  was  about  the  middle  of  the 
first  half  of  the  second  centurj'^ :  but  they  lasted 
on  in  one  shape  or  another  for  a  considerable 
time.  The  great  leaders  had  passed  away 
before  Irenaeus  wrote :  but  even  in  Gaul  his 
flock  was  troubled  by  some  of  the  successors; 
and  it  was  no  superfluous  task  that  he  under- 
took when  he  set  about  an  elaborate  refutation. 
Doubtless  he  had  other  predecessors  besides 
Justin.     Thus  Tapias  had  written  "  Expositions 


III.]  JUSTIN   AND   IRENyEUS.  7 1 

of  the  Lord's  Oracles  "  to  correct  and  supersede 
the  fantastic  interpretation  of  our  Lord's 
parables  and  other  discourses  by  which  some 
of  the  so-called  Gnostics  endeavoured  to  find 
authority  for  their  speculations.  Nor  was  he 
the  only  '  elder/  to  use  the  often  recurring  title, 
whom  Irenaeus  was  thankful  to  quote  and  some- 
times to  transcribe  at  considerable  length. 
Doubtless,  if  so  large  a  proportion  of  the  Christian 
literature  of  the  preceding  half-century  had  not 
perished,  we  should  have  found  yet  clearer  evi- 
dence of  the  width  of  his  reading. 

But  it  is  a  striking  fact  that,  while  his  censure 
of  the  so-called  Gnostic  systems  is  always  un- 
reserved and  pitiless,  he  is  unconsciously  influ- 
enced by  the  new  thoughts  which  they  had 
brought  forward.  The  Christianity  which  he 
proclaims  has  a  comprehensiveness  such  as  no 
earlier  Christian  Father  known  to  us  could  ever 
have  dreamed  of.  His  doctrine  of  the  Word  is 
a  true  expansion  of  St  John's  doctrine,  a  rich 
application  of  it  to  bring  order  into  the  retro- 
spect of  the  spiritual  history  of  mankind  :  and 
so  his  vision  of  the  future  is  inspired  by  the 
thought  which  he  loves  to  repeat  out  of  the 
Epistle  to  the  Ephesians,  how  that  it  was  the 


^2  JUSTIN   AND   IREN/EUS.  [LECT. 

eternal  purpose  of  the  Father  to  sum  up  all 
things  in  Christ  {uvaK€(f)a\ai,(6aaa6aL,  rccapitu- 
lare). 

Two  passages  must  suffice,  though  many  are 
tempting  to  read.  The  first  shall  be  a  familiar 
one  from  the  second  book,  on  our  Lord's  taking 
upon  Him  all  the  ages  of  man  up  to  adult 
manhood. 

"  He  was  thirty  years  of  age  when  He  came 
to  the  Baptism,  thenceforth  having  the  full  age 
of  a  teacher,  when  He  came  to  Jerusalem,  that 
He  might  rightly  be  able  to  receive  the  title  of 
Teacher  from  all.  For  to  seem  one  thing,  and 
be  another,  was  not  His  way,  as  is  said  by  those 
who  represent  Him  as  being  in  appearance 
only :  but  what  He  was,  that  He  also  seemed. 
Being  therefore  a  Teacher,  He  had  likewise  the 
ages  of  a  Teacher,  not  rejecting  nor  transcending 
man,  nor  breaking  the  law  of  the  human  race  in 
Himself,  but  hallowing  every  age  by  its  likeness 
to  Himself.  For  He  came  to  save  all  through 
Himself;  all,  I  mean,  who  through  Him  are 
born  anew  unto  God,  infants,  and  little  children, 
and  boys,  and  youths,  and  elders.  Accordingly 
He  came  through  every  age,  with  infants  be- 
coming   an     infant,    hallowing    infants;    among 


III.]  JUSTIN    AND   IREN/EUS.  73 

little  children  a  little  child,  hallowing  those  of 
that  very  age,  at  the  same  time  making  Himself 
to  them  an  example  of  dutifulness,  and  right- 
eousness, and  subjection ;  among  young  men  a 
young  man,  becoming  an  example  to  young 
men  and  hallowing  them  to  the  Lord.  So  also 
an  elder  among  elders,  that  He  might  be  a 
perfect  Teacher  in  all  things,  not  only  as  regards 
the  setting  forth  of  the  Truth  but  also  as  regards 
age,  at  the  same  time  hallowing  also  the  elders, 
becoming  likewise  an  example  to  them.  Lastly 
He  came  also  even  unto  death,  that  He  might 
be  the  first  begotten  from  the  dead,  Himself 
holding  the  primacy  in  all  things,  the  Author  of 
life,  before  all  things,  and  having  precedence  of 
all  things  \" 

The  other  passage  shall  be  from  the  end  of 
the  book,  the  end  also  of  the  millennial  specula- 
tions which  filled  Irenaeus  as  they  did  other 
men  of  that  age.  If  some  of  the  thoughts  are 
difficult  to  follow,  yet  they  manifestly  deserve 
to  be  listened  to  and  pondered. 

"  In  clear  vision  then  did  John  see  before- 
hand the  first  resurrection  of  the  righteous,  and 
the  inheritance  of  the  earth  during  the  kingdom 
^  Irenaeus,  p.  358,  Stieren. 


74  JUSTIN   AND   IREN/EUS.  [LECT. 

(reign) :  to  the  same  effect  also  did  the  prophets 
prophesy  concerning  it.  For  thus  much  the 
Lord  also  taught,  in  that  He  promised  that  He 
would  have  a  new  mixing  of  the  Cup  in  the 
kingdom  with  the  disciples.  And  the  apostle 
too  declared  that  the  creation  should  be  free 
from  the  bondage  of  corruption  to  enter  the 
liberty  of  the  glory  of  the  sons  of  God.  And  in 
all  these  [events],  and  through  them  all,  the 
same  God,  even  the  Father,  is  shewn  forth,  who 
fashioned  man,  and  promised  the  inheritance  to 
the  fathers,  who  prepared  it(?)  for  the  resurrec- 
tion of  the  righteous,  and  fulfils  the  promises  for 
His  Son's  kingdom,  afterward  bestowing  as  a 
Father  things  which  neither  eye  hath  seen,  nor 
ear  heard,  and  which  have  not  ascended  into  the 
heart  of  man.  For  One  is  the  Son,  who  accom- 
plished the  Father's  will  ;  and  one  the  human 
race,  in  which  the  mysteries  of  God  are  accom- 
plished, which  angels  desire  to  see,  and  have  not 
power  to  explain  the  wisdom  of  God,  through 
which  the  being  which  He  fashioned  is  brought 
into  conformity  and  concorporation  with  the 
Son  ;  that  His  offspring,  the  first  begotten  Word, 
might  descend  into  the  creature,  that  is  into  the 
being  that  [God]  fashioned,  antl  be  received  by 


III.]  JUSTIN   AND   IREN^US.  75 

Him  ;  and  that  the  creature  again  might  receive 
the  Word,  and  ascend  up  to  Him,  mounting 
above  the  angels,  and  come  to  be  after  the 
image  and  likeness  of  God." 


LECTURE    IV. 

HIPPOLYTUS  AND    CLEMENT  OF 
ALEXANDRIA. 

In  Justin  the  Samaritan,  who  taught  and  who 
died  a  martyr's  death  at  Rome,  we  have  had 
before  us  the  most  characteristic  of  the  Greek 
apologists  of  the  second  century,  a  man  who  went 
about  clad  only  in  the  traditional  philosopher's 
cloak,  and  who  pleaded  the  cause  of  the  Chris- 
tians against  the  assaults  of  magistrates  and 
populace  on  the  ground  that  their  faith  and 
conduct  should  commend  itself  to  philosophers 
and  lovers  of  right  reason. 

In  Irenneus,  the  disciple  of  Polycarp  at 
Smyrna,  who  became  bishop  of  Lyons  and 
took  an  active  part  in  promoting  the  peace  of 
the  Church  when  endangered  by  the  intolerance 
of  Victor,  Bishop  of  Rome,  we  have  had  tlic 
first  great  theologian,  in  the  strict  sense  of  the 


LECT.  IV.]      HIPPOLYTUS   AND   CLEMENT.  7/ 

word,  whose  writings  are  to  any  great  extent 
preserved  to  us.  His  great  refutation  of  the 
leading  doctrines  of  the  teachers  called  Gnostics, 
is  a  still  imperfectly  worked  mine  of  great 
thoughts  on  God's  dealings  with  mankind 
through  the  ages,  founded  on  the  idea  of  the 
Word  before  and  after  the  Incarnation. 

A  few  words  are  due  to  a  disciple  of  Irenseus, 
who  forty  years  ago  would  have  been  commonly 
reckoned  an  obscure  and  unimportant  Father, 
viz.  Hippolytus.  Shortly  after  that  date  there 
was  published  from  a  manuscript  then  lately 
brought  to  Paris  an  elaborate  Greek  account 
and  refutation  of  early  heresies,  chiefly  'Gnostic,' 
which  it  was  soon  recognised  could  not  well  have 
any  other  author  than  Hippolytus.  There  is  no 
real  doubt  about  the  matter,  though,  for  quite 
intelligible  reasons,  a  few  still  hold  otherwise. 
The  author  writes  as  a  bishop,  and  Hippolytus 
is  sometimes  called  Bishop  of  Rome,  sometimes 
bishop  of  Portus,  the  commercial  port  of  Rome. 
What  he  really  was,  is  still  an  open  question. 
The  most  commonly  received  view  is  that  which 
was  suggested  by  DoUinger,  that  for  at  least 
a  certain  time  Callistus  and  Hippolytus  were 
respectively   recognised    by  different   parties   in 


78  HIPPOLYTUS   AND  [LECT. 

the  Roman  Church  as  each  the  only  true  and 
lawful  Bishop  of  Rome,  though  eventually  Callis- 
tus  alone  was  officially  acknowledged  as  having 
been  bishop.  The  treatise  itself  is  one  of  much 
value  for  the  extracts  which  it  gives  from  Gnos- 
tical  writings.  But  of  more  general  interest  is 
the  narrative  of  some  of  the  inner  history  of  the 
Roman  Church  under  two  successive  bishops. 
After  every  allowance  has  been  made  for  the 
partisanship  of  the  writer,  the  picture  is  not  an 
agreeable  one.  But  this  lies  outside  our  proper 
subject.  Of  the  part  taken  by  Hippolytus  it  is 
enough  to  say  that  he  regarded  CalHstus  and 
the  dominant  authorities  of  the  Roman  Church 
as  dangerously  lax  in  their  admission  of  peni- 
tents to  communion,  and  he  likewise  accused 
them  of  favouring  a  doctrine  not  far  from  Sa- 
belHanism,  while  he  himself,  from  the  manner  in 
which  he  expounded  the  doctrine  of  the  Word,  a 
doctrine  which  evidently  had  little  meaning  for 
them,  was  accused  by  them  of  setting  up  two 
Gods  to  be  worshipped.  The  end  of  the  story 
seems  to  be  supplied  by  a  curious  early  Roman 
record  which  states  that  "  Pontianus  the  bishop" 
(the  second  after  Callistus)  and  "  Hippolytus  the 
presbyter   were   banished    to    Sardinia,   to    the 


IV.]  CLEMENT   OF   ALEXANDRIA.  79 

island  of  deadly  climate."  Perhaps,  as  has  been 
suggested,  the  Roman  magistrates  took  this  way 
of  enforcing  peace  in  the  Christian  community, 
by  getting  rid  of  the  two  leaders  together.  From 
another  record  forming  part  of  the  same  docu- 
ment we  learn  that  the  Roman  Church  in  the 
middle  of  the  fourth  century  kept  on  the  same 
day  the  festival  of  Hippolytus  in  one  cemetery 
and  of  Pontianus  in  another,  both  evidently  as 
martyrs.  Apparently  they  had  both  perished 
in  the  mines  of  Sardinia,  and  their  bodies  been 
received  back  in  peace  together.  According  to 
a  somewhat  confused  tradition  Hippolytus  before 
his  death  had  advised  his  followers  to  return  to 
the  communion  of  the  Roman  Church  authorities. 
In  the  fourth  and  later  centuries  the  strangest 
and  most  contradictory  legends  of  his  martyrdom 
became  current.  By  a  singular  good  fortune  a 
contemporary  memorial  of  him  has  been  pre- 
served, such  as  we  possess  for  no  other  early 
Father  whatever.  Above  three  centuries  ago  a 
large  part  of  an  ancient  sitting  statue  was  dug 
up  near  Rome,  and  in  due  time  recognised  by 
the  very  interesting  inscriptions  on  the  base  to 
have  been  no  other  than  Hippolytus,  though  his 
name  does  not  appear,  and  to  have  been  erected 


So  HIPPOLYTUS   AND  [LECT. 

shortly  after  his  death.  In  the  great  hall  of  the 
Christian  Museum  at  St  John  Lateran,  as  you 
walk  up  between  two  lines  of  early  Christian 
sarcophagi  of  the  highest  interest  for  their 
carving,  you  are  faced  by  this  great  statue  of 
Hippolytus  looking  down  upon  you  from  the 
platform  at  the  end. 

Hippolytus  was  one  of  the  three  most  learned 
Greek  Fathers  of  his  time,  mostly  the  early  part 
of  the  third  century.  Of  one  of  them  Julius 
Africanus,  of  whom  only  fragments  remain,  I 
propose  to  say  no  more.  To  Origen  we  shall 
come  presently.  Hippolytus'  writings  chiefly 
fall  under  two  heads,  doctrinal  treatises  of  a 
controversial  kind,  and  books  connected  with 
the  study  of  Scripture,  either  actual  commen- 
taries or  essays  at  constructing  some  sort  of 
Scripture  chronology.  His  defence  of  the  Gospel 
and  Apocalypse  of  St  John  against  certain  con- 
temporary gainsaycrs  might  be  reckoned  under 
either  head.  He  was  especially  interested  in  the 
books  of  Daniel  and  Revelation,  and  in  some  of 
the  questions  which  they  suggest.  To  him  they 
were  by  no  means  questions  of  idle  curiosity ; 
for  in  the  new  hostility  of  the  Roman  state,  as 
shewn  in  the  persecution  of  Septimius  Severus, 


IV.]  CLEMENT   OF   ALEXANDRIA.  8 1 

he  supposed  that  he  saw  a  fulfilment  of  Apo- 
calyptic prophecy.  All  that  remains  of  him 
however,  with  the  exception  of  the  great  treatise 
on  heresies,  itself  far  from  complete,  makes  up 
only  a  small  volume.  This  is  the  more  remark- 
able as  the  fame  of  his  writings  spread  far  and 
wide  through  the  East,  though  the  story  of  his 
life  was  unknown  outside  Rome  or  else  for- 
gotten. 

Hippolytus,  following  Irenaius,  has  conducted 
us  well  into  the  third  century.  We  must  now  go 
back  half  a  generation  or  so  to  make  acquaint- 
ance with  a  different  region  and  a  different  way 
of  apprehending  Christianity  and  its  relation  to 
the  world,  though  no  doubt  to  a  certain  extent 
anticipated  by  Justin  Martyr.  Alexandria  at 
the  mouth  of  the  Nile  had  long  been  a  special 
home  of  Greek  learning  and  philosophy,  a  place 
where  the  culture  of  Egypt,  Asia,  and  Europe 
met  together.  But  of  still  greater  moment  was 
the  nature  of  the  Judaism  which  had  arisen  in 
the  midst  of  the  vast  Jewish  population  of  the 
city,  a  Judaism  almost  wholly  detached  from  the 
legal  influences  which  dominated  the  Judaism  of 
Palestine,  and  aiming  especially  at  the  compari- 
son and  harmonising  of  the  Old  Testament,  and 

H.   L.  6 


82  HIPPOLYTUS   AND  [LECT. 

specially  the  Pentateuch,  with  the  better  forms  of 
Greek  philosophy.  Of  this  Graecised  Judaism  we 
have  invaluable  examples  in  Philo's  writings.  We 
know  almost  nothing  of  Alexandrian  Christ- 
ianity in  its  earlier  days :  but  evidently  it  took 
its  shape  in  no  small  degree  from  the  t)pc  of 
Judaism  which  was  already  current  in  the  place. 
In  the  middle  part  of  the  second  century 
we  hear  of  a  Christian  Catechetical  school  at 
Alexandria,  probably  for  the  instruction  of 
the  highly  educated  converts  who  joined  the 
Church.  The  second  name  preserved  to  us 
from  the  list  of  its  heads  or  chief  instructors 
is  that  of  the  Sicilian  Pantaenus,  best  remem- 
bered now  as  having  gone  on  a  missionary 
journey  to  India.  Among  his  pupils  was 
Clement  of  Alexandria,  the  Father  who  next 
claims  our  attention,  and  who  often  speaks  of 
him,  chiefly  only  under  the  title  '  the  elder,'  with 
enthusiastic  affection.  Clement  himself  is  said 
to  have  been  an  Athenian  and  probably  was 
so.  Profoundly  Christian  as  he  is,  there  is  no 
Father  who  shews  anything  like  the  same  famili- 
arity with  the  ancient  classical  literature  of 
Greece,  especially  the  poetical  literature.  It 
is  not  clear  whether  he  was  of  Christian   or  of 


IV.]  CLEMENT   OF   ALEXANDRIA.  83 

heathen  parents :  but  we  know  from  himself 
that  he  travelled  in  early  life,  and  came  under 
the  influence  of  at  least  six  different  Christian 
teachers  in  different  lands,  whom  he  calls 
"  blessed  and  truly  memorable  men."  In  Greece 
he  met  the  first,  an  Ionian,  i.e.  probably  from 
Western  Asia  Minor:  two  others  in  Magna 
Graecia,  the  Greek-speaking  South  part  of 
Italy,  one  from  Middle  Syria  and  another 
from  Egypt.  Whether  he  went  to  Rome,  as 
one  would  expect,  does  not  appear:  at  all  events 
he  refers  to  no  teacher  met  there.  From  Italy 
he  crossed  to  the  East,  and  there  he  learned 
from  an  Assyrian,  supposed  to  be  Justin's  scho- 
lar Tatian,  and  from  another,  in  Palestine,  one 
of  Jewish  birth.  The  last,  he  says,  in  order,  but 
virtually  the  first,  he  found  lurking  in  Egypt,  and 
there  he  rested.  He  had  found  Pantajnus.  There 
is  reason  to  suppose  that  after  a  time  he  became 
a  colleague  of  Pantsnus  in  the  Catechetical 
school,  and  at  all  events  when  Pantfenus  died 
he  succeeded  him,  probably  somewhere  about 
the  year  200.  He  was  now  or  soon  after  a 
presbyter  of  the  Church.  But  two  or  three 
years  later  through  a  change  in  the  policy  of 
the   Emperor  Septimius   Severus  a  persecution 

6—2 


84  IIIPPOLYTUS   AND  [LECT. 

broke  out,  which  fell  with  much  severity  on 
Alexandria ;  and  the  teachers  of  the  Catecheti- 
cal school,  evidently  including  Clement,  took 
refuge  elsewhere.  A  few  years  after  this  we 
have  a  glimpse  of  him  through  a  scrap  of  a 
letter  of  his  pupil  Alexander,  fortunately  pre- 
served by  Eusebius.  Alexander  was  at  this 
time  apparently  bishop  of  a  Cappadocian  church  ; 
certainly  he  was  in  prison  for  conscience  sake ; 
and  he  wrote  a  congratulatory  letter  out  of  his 
prison  on  their  recent  choice  of  a  new  bishop, 
sending  it  by  Clement  whom  he  calls  "the  blessed 
presbyter,  a  man  virtuous  and  well  tried  " :  who 
by  the  Providence  of  God  was  then  with  him 
and  had  stablished  and  increased  the  Church. 
Clement  cannot  have  lived  much  longer.  In 
another  letter  to  Origen,  written  before  216, 
Alexander  again  speaks  affectionately  of  Cle- 
ment as  of  Pantaenus,  both  as  now  departed. 
These  testimonies  are  of  value  as  shewing  that 
Clement's  withdrawal  from  the  approaching 
persecution  was  due  to  no  selfish  cowardice, 
but  to  such  rightful  avoidance  of  useless  sacri- 
fice of  life  as  had  been  commanded  by  our 
Lord  Himself  when  He  bade  the  Apostles 
"  When    they    persecute   you    in    one    city,   flee 


IV.]  CLEMENT   OF   ALEXANDRIA.  85 

ye  into  another."  For  Alexander  knew  what 
martyrdom  meant.  He  was  made  Bishop  of 
Jerusalem  under  very  peculiar  circumstances, 
partly  in  consequence  of  what  were  regarded 
as  Divine  monitions,  partly  on  account  of  what 
he  had  bravely  endured  in  the  persecution.  It 
was  the  same  to  the  end  of  his  life.  In  the  year 
250  he  was  brought  before  the  magistrates  in 
the  Decian  persecution,  and  thrown  into  prison, 
and  there  he  died. 

Clement's  chief  writings  form  a  connected 
series.  First  comes  the  Hortatory  Address  to 
the  Greeks ;  the  purpose  is  to  shew  that  the 
Christian  faith  accomplishes  what  the  heathen 
religions  and  philosophies  vainly  sought.  It  is 
too  florid  in  style,  and  overloaded  with  super- 
fluous illustrations.  But  it  is  inspired  by  the 
purest  Christian  fervour,  and,  apart  from  details, 
its  general  drift  is  at  once  lofty  and  true.  Next 
comes  the  UatSaywyo'i  or  Tutor.  The  Tutor  is 
not,  as  we  might  have  guessed,  the  book  itself ; 
nor  is  he  a  man.  It  is  none  other  than  Christ 
the  Word  of  the  Father,  the  Tutor  of  mankind, 
educating  them  always  in  love  and  for  their 
benefit,  sometimes  by  gifts,  sometimes  by  chas- 
tisements.    The   purpose   of  the   book    is   the 


86  HIPPOLYTUS   AND  [LECT. 

guidance  of  the  youthful  convert  from  heathen- 
ism in  habits  belonging  to  Christian  morality. 
The  heads  of  this  morality  are  not  vague 
generalities,  but  practical  and  concrete  enough  ; 
e.g.  meat  and  drink,  sumptuous  furniture, 
behaviour  at  feasts,  laughter,  bad  language, 
social  behaviour,  use  of  perfumes  and  garlands, 
sleep,  marriage  duties,  dress  and  ornaments,  use 
of  cosmetics,  use  of  baths,  exercises.  Alexan- 
dria seventeen  centuries  ago  was  clearly  not  so 
very  different  a  place  from  towns  better  known 
to  us.  The  permanent  interest  of  these  discus- 
sions is  very  great.  Often  as  we  may  have  to 
dissent  from  this  or  that  remark,  the  wisdom 
and  largemindedness  with  which  the  Paedagogus 
is  written  are  above  all  praise.  On  the  one 
hand  there  is  an  all-pervading  sense  that  the 
Gospel  is  meant  to  be  at  once  a  moulding  and  a 
restraining  power  in  all  the  pettiest  details  as  in 
the  greatest  affairs  of  life :  on  the  other  hand 
there  is  no  morbid  jealousy  of  the  rightful  use 
of  God's  good  gifts,  and  no  addiction  to  restric- 
tions not  commanded  by  morality,  or  not  re- 
quired for  self-discipline. 

The  third  treatise  of  the  series  is  commonly 
known    by    the    name    (TTpQ)fiaT€L<;    (stroma^?, 


IV.]  CLEMENT   OF   ALEXANDRIA.  8/ 

common  in  modern  books,  is  incorrect).  A 
arpcofiarev^  was  a  long  bag  of  striped  canvas, 
in  which  bedclothes  (crrpco/jLara)  were  kept 
rolled  up.  Various  writers  had  used  this  name 
for  books  of  the  nature  of  miscellanies.  By- 
Clement  it  is  in  strictness  used  only  of  the  seven 
different  books  of  the  great  treatise,  %TpcoixaT€v<i 
I,  2  etc.  His  descriptive  title,  if  less  quaint,  is 
more  really  interesting,  "Gnostic  jottings"  (or 
"  notes ")  "  according  to  the  true  philosophy." 
The  Alexandrian  convert  from  heathenism  need- 
ed instruction  not  only  in  the  outward  behaviour 
proper  to  the  Christian  life  but  also  in  the 
deeper  grounds  of  the  Christian  morality  and 
religion.  In  the  schools  of  ordinary  Greek 
philosophy  he  would  learn  the  value  and  the 
dignity  of  wisdom  and  knowledge ;  and  now  he 
had  to  be  taught  that,  whatever  might  be  said 
to  the  contrary  by  unwise  Christians,  these 
things  had  a  yet  higher  place  under  the  Gospel : 
for  the  Christ  whom  it  proclaimed  was  not  only 
the  Saviour  of  mankind  in  the  simplest  and 
most  obvious  sense,  but  also  One  in  whom  lay 
hid  the  treasures  of  wisdom  and  knowledge. 
Clement  was  not  made  timorous  by  the  associa- 
tion of  the  word  yvcoo-i^;,  '  knowledge,'  with  the 


88  llirrOLYTUS   AND  [lect. 

sects  called  heretical  of  those  whom  we  now  call 
Gnostics.  Nay,  it  rather  urged  him  to  claim  for 
the  Church  a  word  and  an  idea  which  could  not 
be  spared.  If  St  Paul  had  spoken  of  a  Christian 
Gnosis  falsely  so  called,  he  had  thereby  implied 
that  there  was  a  right  Christian  Gnosis,  a  Gnosis 
truly  so  called  ;  and  this  is  what  Clement  set 
himself  to  defend  and  in  part  to  provide. 

It  is  a  leading  idea  of  Clement  that  the 
Divinely  ordained  preparation  for  the  Gospel 
ran  in  two  parallel  lines,  that  of  the  Jewish  Law 
and  Prophets  and  that  of  Greek  philosophy. 
His  exposition  of  it  is  somewhat  damaged  by 
his  following  an  old  but  quite  unfounded  com- 
monplace of  Jewish  apologetics,  much  repeated 
by  the  Fathers,  that  the  Greek  philosophers 
borrowed  largely  from  the  Old  Testament.  But 
the  idea  itself  enabled  him  to  look  out  both 
on  the  past  history  of  mankind  and  on  the 
mixed  world  around  him  with  a  hopeful  and 
helpful  faith.  The  treatise  is  a  very  discursive 
one.  The  leading  heads  are  such  as  these : — 
faith,  Christian  fear,  love,  repentance,  endurance, 
martyrdom,  the  true  doctrine  of  marriage,  teach- 
ing by  signs  and  allegories,  the  attribution  of 
human  feelings  to  God  in  Scripture.     There  is 


IV.]  CLEMENT   OF   ALEXANDRIA.  89 

much  comparison  of  Christian  teaching  on  these 
themes  with  that  of  Greek  philosophers  and  also 
of  leading  Pseudo-Gnostics,  usually  in  a  candid 
and  discriminating  manner.  But  it  is  no  merely 
theoretical  knowledge  that  is  here  celebrated. 
The  true  Gnostic,  according  to  Clement,  is  "  he 
who  imitates  God  in  so  far  as  is  possible  [for 
man]  omitting  nothing  pertaining  to  such  growth 
in  the  Divine  likeness  as  comes  within  his  reach, 
practising  self-restraint,  enduring,  living  justly, 
reigning  over  his  passions,  imparting  of  what  he 
possesses,  doing  good  by  word  and  deed  to  the 
best  of  his  power.  He,  it  is  said,  is  greatest  in 
the  kingdom  of  heaven  who  shall  do  and  teach 
in  imitation  of  God  by  shewing  free  grace  like 
His,  for  the  bounties  of  God  are  for  the  common 
benefit*." 

The  fourth  treatise  of  the  series,  written  after 
Clement  left  Alexandria,  was  called  'Tttotv- 
TTwo-et?,  '  Outlines.'  The  greater  part  of  it  un- 
happily is  lost,  though  a  fair  number  of  difficult 
but  peculiarly  interesting  fragments  of  it  have 
been  preserved.  Its  subject  was  apparently 
fundamental  doctrine,  while  it  also  contained 
expository  notes  on  various  books  of  the  Bible, 
^  Clem.  Alex.  Strom,  n.  p.  480  Potter. 


90  HirPOLYTUS   AND  [LECT. 

including  St  Paul's  Epistles  and  four  out  of  the 
Catholic  Epistles.  What  remains  enables  us  to 
see  that  this  first  great  attempt  to  bring  the 
Gospel  into  close  relation  with  the  whole  range 
of  human  thought  and  experience  en  other  lines 
than  those  of  the  Pseudo-Gnostics  contained,  as 
was  natural,  various  theological  crudities  which 
could  not  ultimately  be  accepted  ;  while  it  must 
also  have  been  rich  in  matter  of  permanent 
value. 

In  addition  to  the  great  series  of  four,  Cle- 
ment wrote  several  minor  treatises  now  almost 
wholly  lost,  except  a  tract  on  the  question 
"  What  rich  man  can  be  saved  ?  "  It  contains 
the  well-known  beautiful  story  of  St  John  and 
the  young  man  who  became  a  bandit. 

We  must  now  bid  farewell  to  Clement  of 
Alexandria.  He  was  not,  as  far  as  we  know, 
one  of  those  whose  writings  have  exercised  a 
wide  or  a  powerful  influence  over  subsequent 
theology.  Large  portions  of  his  field  of  thought 
remained  for  long  ages  unworked,  or  even 
remain  unworked  still.  But  what  he  at  once 
humbly  and  bravely  attempted  under  great 
disadvantages  at  the  beginning  of  the  third 
century  will  have  to  be  attempted  afresh  with 


IV.]  CLEMENT   OF   ALEXANDRIA.  91 

the  added  experience  and  knowledge  of  seventeen 
Christian  centuries  more,  if  the  Christian  faith 
is  to  hold  its  ground  among  men  ;  and  when  the 
attempt  is  made,  not  a  few  of  his  thoughts  and 
words  will  probably  shine  out  with  new  force, 
full  of  light  for  dealing  with  new  problems. 

A  comparatively  simple  passage  from  the 
Stromateis'^  on  faith,  knowledge,  love,  will  suffi- 
ciently illustrate  his  way  of  writing. 

"  Knowledge  (i.e.  Christian  knowledge.  Gno- 
sis) is  so  to  speak  a  perfecting  of  a  man  as  a 
man,  accomplished  through  acquaintance  with 
Divine  things,  in  demeanour  and  life  and  word, 
harmonious  and  concordant  with  itself  and  with 
the  Divine  Word.  For  by  it  faith  is  perfected, 
this  being  the  only  way  in  which  the  man  who 
has  faith  becomes  perfect.  Now  faith  is  a  kind 
of  inward  good,  and  even  without  seeking  God, 
it  confesses  that  He  is  and  glorifies  Him  as 
being.  Hence  a  man  must  start  from  this  faith, 
and  when  he  has  made  increase  in  it  must  by 
the  Grace  of  God  receive  as  far  as  he  can  the 
knowledge  (Gnosis)  concerning  Him. ...Not  to 
doubt  about  God  but  to  believe  is  the  founda- 
tion of  Gnosis,  while  Christ  is  both  at  once  the 
1  Clem.  Alex.  Strom,  vii.  p.  864  P. 


92  HIPPOLYTUS   AND   CLEMKNT.      [LECT.  IV. 

foundation  and  the  structure  built  upon  it,  even 
as  through  Him  is  both  the  beginning  of  things 
and  their  [several]  ends.  And  the  things  that 
stand  first  and  last,  I  mean  faith  and  love,  do 
not  come  by  teaching  ;  but  Gnosis  transmitted 
by  tradition  according  to  the  Grace  of  God  is 
entrusted  as  a  deposit  to  those  who  shew  them- 
selves worthy  of  the  teaching  ;  and  from  Gnosis 
the  dignity  of  love  shines  forth,  out  of  light  into 
light.  For  it  is  said  '  To  him  that  hath  shall 
more  be  added  ';  to  faith  shall  be  added  Gnosis, 
and  to  Gnosis  love,  and  to  love  the  inheritance  "; 
i.e.  (I  suppose)  the  fulness  of  Divine  Sonship. 

I  will  only  add  half-a-dozen  pregnant  lines 
from  another  Stromateus\  expounding  by  a 
memorable  image  the  true  relation  between 
man  and  God  in  prayer.  "  As,"  he  says,  "  men 
attached  at  sea  to  an  anchor  by  a  tight  cable, 
when  they  pull  at  the  anchor,  draw  not  the 
anchor  to  themselves  but  themselves  to  the 
anchor,  even  so  they  who  in  the  Gnostic  life 
draw  God  to  them  (i.e.  so  it  seems  to  them)  have 
unawares  been  bringing  themselves  towards 
God." 

'   Clcin.  Alex.  Strom.  \v.  p.  633  P. 


LECTURE   V. 

TERTULLIAN  AND   CYPRIAN. 

The  last  Father  whose  Hfe  and  writings 
came  before  us  was  Clement  of  Alexandria.  In 
him  ancient  Christian  theology  in  some  impor- 
tant respects  reaches  its  highest  point.  There 
were  after  him  greater  as  well  as  more  influential 
theologians :  but  with  all  his  very  manifest 
defects  there  was  no  one  whose  vision  of  what 
the  faith  of  Jesus  Christ  was  intended  to  do  for 
mankind  was  so  full  or  so  true. 

His  great  pupil  Origen,  and  one  or  two  of 
Origen's  own  pupils,  who  worthily  carried  on 
the  tradition  of  Alexandrian  theology,  will  I 
hope  come  before  us  next  time.  Meanwhile  we 
must  turn  aside  to-day  to  a  region  geographically 
not  remote  from  Egypt,  but  in  other  respects 
curiously  unlike  Egypt  as  regards  the  Christian 
theologians  whom  it  bred  in  the  earlier  centuries. 


94  TERTULLIAN    AND   CYPRIAN.        [LECT. 

The  Roman  proconsular  province  of  Africa, 
approximately  what  we  now  in  Church  History 
for  clearness'  sake  call  "  North  Africa,"  was,  as 
Mommsen  has  pointed  out,  a  remarkably  insu- 
lated region,  being  shut  off  from  the  interior 
and  from  the  coasts  to  the  East  by  vast  deserts. 
The  most  important  part  of  it  answers  roughly 
to  the  modern  Tunis,  Carthage  being  the  capital. 
The  Mediterranean  divided  it  from  Sicily  and 
Italy :  but  there  was  close  intercourse  with 
Rome  by  water.  Unhappily  we  know  nothing 
of  the  foundation  or  earlier  history  of  the  North 
African  Churches.  But  there  is  good  reason  to 
believe  that  they  first  created  a  Latin  Bible. 
They  also  probably  contributed  largely  to  the 
creation  of  the  church  organisation  which  be- 
came prevalent  in  the  West.  They  certainly 
created  the  distinctively  Latin  theology,  which, 
developed  especially  by  Augustine,  and  again 
by  great  theologians  of  the  Middle  Ages,  and 
again  by  the  leading  Continental  Reformers  of 
the  sixteenth  century,  has  dominated  men's 
thoughts  in  Western  Europe  respecting  God 
and  man,  both  for  good  and  for  evil.  We  have 
to  consider  to-day  the  first  two  great  Fathers 
known  to  us  from  the  North  African  Churches, 


v.]  TERTULLIAN    AND   CYPRIAN.  95 

probably  the  first  two  great  Fathers  whom  they 
produced,  TertuUian  and  Cyprian. 

Nearly  all  that  we  know  about  TertuUian  is 
gleaned  from  his  own  writings,  and  that  is  not 
much.  He  was  probably  born  somewhere  about 
the  middle  of  the  second  century,  and  himself  a 
native  of  North  Africa.  At  Carthage  he  would 
have  the  fullest  opportunity  for  acquiring  the 
best  culture  of  the  time.  Next  to  Rome,  it  was 
the  second  city  of  the  Western  Empire  in  size 
and  importance;  perhaps  also, as  Mommsen  says, 
the  most  corrupt  city  of  the  West  as  well  as  the 
chief  centre  of  the  Latin  cultivation  and  litera- 
ture. TertuUian's  writings  shew  what  full  use 
he  made  of  these  opportunities,  as  regards  Greek 
and  Roman  literature.  His  occupation  was 
that  of  an  advocate  ;  and  the  usual  course  of  a 
lawyer's  training  in  rhetoric  would  naturally 
lead  him  to  spend  some  time  at  Athens  and  at 
Rome  in  youth.  To  an  intelligent  young 
lawyer  Rome  would  be  a  very  attractive  place 
just  then,  on  account  of  the  distinguished 
Roman  jurists  of  the  time.  All  this  time 
TertuUian  was  assuredly  a  heathen,  and  appa- 
rently a  man  of  vicious  life,  as  he  states  himself, 
and    as    the    foulness    which    ever    afterwards 


96  TERTULLIAN   AND   CYPRIAN.        [LECT. 

infested  his  mind  too  painfully  confirms.     How 

he  became  a  Christian  he  never  tells  us  directly: 

but  it  is  tolerably  clear  that  he  is  reciting  his 

own  experience  when  he  more  than  once  speaks 

of  the  moral  impression  produced  on  beholders 

by  Christian  martyrs.     So  in  a  famous  passage 

of  the  Apologetiaivi^  addressed  to  the  heathen : 

"  We  multiply  every  time  that  we  are  mown  down 

by  you  :  the  blood  of  Christians  is  seed. ...That 

very  obstinacy  which  you  reproach  us  with  is  a 

teacher.      For  who  when   he  beholds   it  is   not 

impelled  to  examine  what  are  the  inner  contents 

of  the  matter?"    Again  :  "  Every  one  looking  on 

such    endurance,   smitten    as    with    a    kind    of 

scruple,  is  both  enkindled  to  examine  whence  it 

proceeds,  and,  when  he  has  discovered,  himself 

also  at  once  follows  the  truth."     Within  the  last 

few  years  it  has  become  possible  to  surmise  with 

some    probability    what    the    martyrdoms    were 

which   thus  changed   the  course  of  TertuUian's 

life.     We    now    know   that   the   year    i8o,  the 

first  year  of  the  Emperor  Commodus,  was  the 

year   when    seven    men   and    five    women    from 

the   African    town   of  Scilla   were   mart)rcd   at 

'  'I'eit.   Apol.    50. 


v.]  TERTULLIAN   AND   CYPRIAN.  97 

Carthage.    The  Acts  of  their  martyrdom  are  still 
extant ^ 

Seventeen  years  later  there  was  again  perse- 
cution. Apparently  the  Christians,  or  some 
Christians,  refused  to  take  part  in  the  public 
festivities,  probably  involving  idolatrous  usages, 
which  greeted  the  final  victory  of  the  Emperor 
Septimius  Severus  over  other  claimants  of  the 
imperial  authority;  and  accordingly  the  existing 
laws  seem  to  have  been  put  in  force  against 
Christians,  though  probably  not  by  the  Emperor 
himself  At  least  three  of  Tertullian's  writings 
are  memorials  of  this  time  ;  his  great  Apologeti- 
ann,  a  brilliant  and  elaborate  defence  of  Chris- 
tians from  the  charges  of  all  kinds  brought 
against  them,  abounding  in  interesting  matter 
of  many  kinds,  and  for  its  own  purpose  effective; 
yet  all  written  with  an  exuberant  cleverness 
which  is  too  often  merely  painful.  This  book 
was  addressed  to  the  governors  of  provinces, 
another  the  Ad  nationes  to  the  heathen  peoples 
generally,  a  third  Ad  martyres  to  the  Christian 
prisoners  in  North  Africa.  To  this  crisis  also 
belong  the  Acts  of  Martyrdom  of  Perpetua  and 

^  See  Lightfoot's  Apostolic  Fathers  (-znd  Edition),  Ignatius, 
i.  5'24  foil. 

H.  L.  7 


98  TERTULLIAN    AND   CYPRIAN.        [LECT. 

Fclicitas,  which,  if  not  written  by  Tertullian 
himself,  as  some  think,  at  all  events  proceed 
from  that  set  of  North  African  Christians  of 
which  he  was  the  leader,  and  shew  clear  signs  of 
a  Montanistic  feeling.  Of  all  the  genuine  Acts 
of  Martyrdom  that  have  been  preserved  to  us 
these  are  the  most  interesting. 

Taking  a  second  leap  of  fourteen  or  fifteen 
years  more,  we  come  to  another  apologetic  book 
of  Tertullian's,  addressed  to  the  Proconsul 
Scapula.  Severus  had  died  at  York  in  February 
211,  and  persecution  broke  out  afresh  quite 
early  in  his  successor  Caracalla's  reign.  Thus 
we  have  Tertullian  coming  forward  as  an  apolo- 
gist at  two  distinct  and  distant  crises. 

But,  if  he  was  an  energetic  defender  of  the 
Church,  he  also  became  a  hardly  less  energetic 
assailant  of  the  Church.  Jerome  writes  of  him, 
"  Till  middle  life  he  was  a  presbyter  of  the 
Church  [this  by  the  way  is  the  only  evidence 
wc  have,  though  it  is  probably  sufficient,  that 
Tertullian  was  ever  more  than  a  layman]  ;  but," 
Jerome  proceeds,  "  having  afterwards  fallen 
away  to  the  doctrine  of  Montanus  through  the 
envy  and  contumelies  of  the  clergy  of  the 
Roman  Church,  he  refers  to  the  new  prophecy 


v.]  TERTULLIAN   AND   CYPRIAN.  99 

in  many  books":  Jerome  then  enumerates 
certain  books,  now  lost,  which  he  calls  specially 
written  against  the  Church.  The  statement  is 
crude  in  form,  and  evidently  coloured  by  remin- 
iscences of  Jerome's  own  quarrels  with  the 
Roman  clergy  of  a  century  and  a  half  later: 
but  the  substantial  facts  were  probably  to  be 
found  in  those  books  now  lost.  There  are 
sufficient  echoes  of  them  in  the  existing  books. 
Every  one  must  be  struck  by  the  parallelism 
with  the  story  of  Hippolytus,  all  the  more  when 
it  is  remembered  that  he  and  Tertullian  were 
contemporaries.  In  more  respects  than  one 
they  must  have  had  strong  mutual  sympathies, 
though  Hippolytus,  as  far  as  we  know,  kept 
clear  of  those  special  eccentricities  which,  as  we 
shall  shortly  see,  were  the  fundamental  cause  of 
Tertullian's  eventual  separation  from  the  great 
body  of  the  Church. 

The  story  which  we  have  just  been  reading 
carries  us  to  what  was  doubtless  the  governing 
interest  of  Tertullian's  life,  his  relations  to  what 
is  called  Montanism.  This,  you  will  remember, 
was  an  enthusiastic  popular  religious  movement, 
originating  in  the  uplands  of  Phrygia.  It  was 
the    erratic    form    taken    by    a    great    impulse 

7—2 


100  TERTULLIAN    AND   CYPRIAN.        [LECT. 

towards  reformation  which  went  through  various 
churches  late  in  the  second  century,  partly 
due  to  a  survival  from  an  earlier  stage  of 
Christianity,  but  still  essentially  a  reaction  and 
an  innovation.  Briefly,  its  characteristics  were 
these  ;  first,  a  strong  faith  in  the  Holy  Spirit  as 
the  promised  Paraclete,  present  as  a  heavenly 
power  in  the  Church  of  the  day ;  secondly, 
specially  a  belief  that  the  Holy  Spirit  was 
manifesting  Himself  supernaturally  at  that  day 
through  entranced  prophets  and  prophetesses ; 
and  thirdly,  an  inculcation  of  a  specially  stern 
and  exacting  standard  of  Christian  morality  and 
discipline  on  the  strength  of  certain  teachings 
of  these  prophets.  An  increase  in  the  numbers 
and  prosperity  of  the  Church  having  brought  an 
increa.se  of  laxity,  it  was  not  unnatural  that 
attempts  should  be  made  to  stem  it  by  a 
rigorous  system  of  prohibitions.  To  these  three 
characteristics  of  Montanism  may  be  added  two 
others,  fourthly,  a  tendency  to  set  up  prophets 
against  bishops,  the  new  episcopal  organisation 
being  probably  favourable  to  that  large  inclu- 
siveness  of  Christian  communion  in  which  the 
Montanists  saw  only  spiritual  danger ;  and 
fifthly,    an    eager    anticipation    of    the     Lord's 


v.]  TERTULLIAN   AND   CYPRIAN.  lOl 

Second  Coming  as  near  at  hand,  and  a  conse- 
quent indifference  to  ordinary  human  affairs. 

Now  it  was  the  rigorous  moral  legaHsm  of 
Montanism  that  probably  first  attracted  Ter- 
tullian.  With  a  man  of  vehement  and  ill-disci- 
plined character,  as  he  was,  and  always  remained, 
conversion  from  heathenism  might  naturally  be 
accompanied  by  a  violent  rebound  :  and  traces 
of  this  are  seen  in  what  are  apparently  his 
earliest  writings ;  and  then  after  a  time  we  find 
him  drawn  on  from  Montanist  morality  and 
discipline  to  belief  in  the  Montanist  prophets, 
and  to  the  ecstatic  type  of  inspiration  which 
they  represented,  and  to  their  peculiar  form  of 
devotion  to  the  Paraclete.  But  all  this  time  he 
is  simply  a  partisan  within  the  Church,  not  in 
any  way  separated  from  it.  But  there  is  a  third 
stage  in  which  he  writes  clearly  as  the  member 
of  a  different  body,  claiming  to  be  made  up  of 
'men  of  the  Spirit,'  while  he  sneers  at  the 
members  of  the  great  Church  (the  worldly 
Church,  he  would  say)  as  being  only  psycJdci, 
'  men  of  the  soul'  In  what  manner  he  and  his 
'  men  of  the  Spirit '  became  finally  detached 
from  the  Church  ;  whether  e.g.  they  seceded  or 
(more  probably)  were  expelled,  we  do  not  know. 


102  TERTULLIAN   AND   CYPRIAN.        [LECT. 

Personal  squabbles,  such  as  Jerome  speaks  of, 
may  well  have  been  mixed  up  with  intolerances 
on  cither  side,  or  on  both.  The  time  when  this 
took  place  was  probably  some  twenty  years 
more  or  less  from  the  beginning  of  the  century. 
Jerome  tells  us  that  Tertullian  is  said  to  have 
lived  to  an  extreme  old  age.  This  is  all  that  we 
know. 

Besides  Tertullian's  apologetic  writings,  near- 
ly all  of  which  have  been  already  noticed,  he 
was  the  author  of  a  number  of  tracts  of  greater 
or  less  length  addressed  to  Christians  on  various 
subjects  belonging  to  morality  or  religion  ;  e.g. 
theatrical  representations,  idolatry  (i.e.  as  mixed 
up  with  various  trades  and  public  occupations), 
the  soldier's  chaplet  (the  laurel  crown  which 
he  held  to  be  implicated  in  idolatry),  flight  in 
persecution,  '  scorpiace'  (martyrdom),  prayer, 
patience,  baptism,  repentance,  two  books  to  his 
wife  (against  second  marriage  of  women),  adorn- 
ment of  women,  exhortation  to  chastity  (against 
second  marriage  of  men),  monogamy,  modesty 
{Pudicitia,  chiefly  on  the  question  of  admitting 
penitents),  fasting,  against  the  Psychici,  veiling 
of  virgins,  and  the  cloak  (i.e.  the  philosopher's 
cloak,  as  now  worn  by  Christians).    Besides  these 


v.]  TERTULLIAN   AND   CYPRIAN.  IO3 

more  or  less  practical  writings,  there  are  eight 
or  nine  more  of  a  strictly  doctrinal  character, 
chiefly  intended  directly  or  indirectly  for  the 
confutation  of  Pseudo-Gnostics  or  other  sup- 
posed heretics  ;  but  including  a  very  important 
treatise  against  Praxeas  in  which  the  doctrine 
of  the  Trinity  is  defended  against  the  Roman 
Sabellians  against  whom  Hippolytus  wrote. 
Three  of  the  treatises  bear  the  titles  '  On  the 
Flesh  of  Christ,'  '  On  the  Resurrection  of  the 
Flesh,'  '  On  the  Soul.'  Much  the  longest  is  the 
treatise  against  Marcion  in  five  books,  probably 
founded  on  earlier  Greek  writings.  In  spite  of 
its  reckless  scurrility  of  tone,  it  contains  many 
passages  both  beautiful  and  true.  The  most 
popular  however  of  all  these  doctrinal  works, 
and  virtually  a  preface  to  them,  is  one  entitled 
'  On  the  Prescription  of  Heretics.'  The  main 
drift  of  this  most  plausible  and  most  mischievous 
book  is  this :  you  try  to  argue  with  heretics  and 
to  convince  them,  and  you  do  no  good  :  you 
discuss  Scripture  with  them  and  appeal  to  its 
authority,  and  again  you  do  no  good  :  the  only 
way  to  overcome  them  is  to  shut  them  up 
sharply  with  what  the  Roman  law  calls  Prescrip- 
tion, and  tell  them  our  belief  is  the  belief  of  the 


I04  TEKTULLIAN    AND   CYPRIAN.        [LLCT. 

Churches  which  trace  back  their  orit,nn  to  the 
Apostles,  and  therefore  it  iiiitst  be  the  true 
belief.  It  was  pardonable  enough  that  Tertullian 
should  not  have  in  mind  the  living  growth  of 
belief  which  had  been  always  going  on  in  these 
very  churches.  But  it  is  another  thing  to  find 
him  making  war  on  all  free  action  of  the  mind 
and  conscience  in  the  things  of  faith,  and 
assuming  that  there  are  no  depths  of  Divine 
truth  beyond  the  doctrines  which  men  have 
been  able  to  formulate  for  public  acceptance. 
His  complaint  is  not  only  against  'heretics'  but 
also  against  '  nostri' :  he  names  no  names,  but 
what  he  says  seems  specially  directed  against 
Clement  of  Alexandria.  It  grieves  him  much 
that  an  appeal  is  made  to  our  Lord's  words 
"  Seek  and  ye  shall  find,  knock  and  it  shall  be 
opened  to  you  "  ;  which  he  explains  away  by  a 
series  of  ingenuities,  beginning  with  the  assertions 
that  having  been  uttered  early  in  our  Lord's 
ministry,  while  He  was  as  yet  imperfectly 
known,  they  ceased  to  be  true  afterwards,  and 
that  they  were  addressed  to  the  Jews  alone. 

This  is  a  sufficient  illustration  of  Tertullian's 
characteristic  defects.  To  understand  him 
rightly    we    must    remember    that    under    the 


v.]  TERTULLIAN    AND   CYPRIAN.  IO5 

Roman  lawyer  was  probably  hidden  the  man  of 
Carthaginian  i.e.  the  Phoenician  blood.  As  in 
the  case  of  Tatian,  his  utter  want  of  sympathy 
with  Greek  and  Roman  greatness  is  probably  due 
to  the  inborn  sense  of  alien  race.  To  the  same 
source  may  perhaps  be  also  traced  his  violence, 
his  passion  for  bitter  antagonisms.  But  it  is  a 
relief  to  read  the  touching  words  in  which, 
writing  on  Patience,  he  bewails  his  own  want  of 
it.  "  It  will  be  a  kind  of  solace  to  dispute  about 
that  which  it  is  not  given  me  to  enjoy,  like  sick 
men,  who,  since  they  are  removed  from  health, 
do  not  know  how  to  cease  speaking  about  its 
advantages.  So  I  poor  wretch  (miserrimus  ego), 
always  sick  with  the  heats  of  impatience,  must 
needs  sigh  after  and  call  after  and  discourse 
about  that  health  of  patience  which  I  fail  to 
possess.... Patience  is  so  set  at  the  head  of  the 
things  of  God,  that  no  one  can  observe  any 
precept,  or  perform  any  work  well  pleasing  to 
the  Lord,  if  he  be  a  stranger  to  patience." 

Apart  from  the  infectiousness  of  his  intoler- 
ance, Tertullian  did  serious  injury  to  the  Church 
of  his  own  age  and  of  later  ages  by  beginning 
the  process  of  casting  the  language  of  theology 
in  the  moulds  supplied  by  the  law  courts.     In 


106  TERTULLIAN    AND   CYPRIAN.        [LECT. 

the  Bible  legal  images  take  their  place  among 
a  variety  of  other  images ;  but  that  is  quite 
another  thing  from  the  supremacy  which  legal 
conceptions  of  spiritual  things  acquired  through 
the  reckless  use  of  legal  phraseology.  But, 
when  the  worst  is  said,  TertuUian  remains  one 
of  the  greatest  of  the  Fathers,  always  needing 
to  be  read  with  the  utmost  caution,  but  almost 
always  amply  worth  reading ;  not  the  less  per- 
haps because  it  needs  some  labour  to  extract 
the  meaning  from  his  closely  condensed  and 
epigrammatic  sentences.  He  is  a  man  of  true 
genius  ;  and  not  that  only  but  also  a  man  of 
warm  and  passionate  Christian  feeling ;  and 
moreover  one  who,  despite  the  obstacles  created 
by  his  own  theories,  had  a  keen  eye  for  many 
not  obvious  aspects  of  truth,  which  presented 
themselves  to  him  for  the  most  part  in  sudden 
flashes,  and  so  by  their  frequent  contradictions 
reflect  the  moods  of  a  fiery  soul,  itself  always 
full  of  contradictions. 

As  a  sample  of  his  more  quiet  controversial 
vein,  in  which  he  is  something  much  better  than 
controversial,  we  may  take  a  few  words  of  his  on 
the  creation  of  man,  in  refutation  of  Marcion's 
theory   that   the    God    of   creation    and    of  the 


v.]  TERTULLIAN   AND   CYPRIAN.  IO7 

Law  was  only  a  just  God,  not  a  good  God', 
The  exaggerations  here  and  there  do  not 
spoil  the  general  drift.  "  Meanwhile  the  world 
consisted  of  all  good  things,  thereby  sufficiently 
shewing  beforehand  how  much  good  was  in  store 
for  him  for  whom  this  whole  [sum  of  things]  was 
being  prepared.  Lastly,  who  could  be  worthy  to 
inhabit  the  works  of  God  but  His  own  image  and 
likeness?  .That  also  was  wrought  by  Goodness... 
Goodness  spoke  [the  words].  Goodness  fashioned 
man  out  of  slime  into  such  a  substance  of  flesh 
built  up  into  so  many  qualities  out  of  one  matter, 
Goodness  breathed  [into  him]  making  him  a 
soul  that  was  living,  not  dead.  Goodness  set 
him  to  enjoy  and  reign  over  all  things,  and 
moreover  to  give  them  names.  Goodness  yet 
further  bestowed  fresh  enjoyment  on  man,  that, 
although  a  possessor  of  the  whole  world,  he 
should  dwell  in  a  specially  pleasant  region  by 
being  shifted  into  Paradise,  already  out  of  a 
world  into  a  Church.  The  same  goodness  pro- 
vided also  a  help  for  him,  that  nothing  good 
might  be  wanting  ;  for  it  is  not  good,  God  said, 
that  man  be  alone:  He  knew  that  man  would 
profit  by  the  sex  of  Mary  and  thenceforward  of 

^  Tertullian  adv.  Marc.  ii.   4. 


108 


TEKTULLIAN   AND   CYPRIAN.        [LECT. 


the  Church.  [In  this  curious  limitation  the 
Montanist  speaks.]  But  even  the  Law  which 
thou  blamest,  which  thou  twistest  into  themes  of 
controversy,  it  was  Goodness  that  enacted  it  for 
the  sake  of  man,  that  he  might  cleave  to  God,  for 
fear  he  should  seem  not  so  much  free  as  aban- 
doned, on  a  level  with  his  minions  the  other 
living  creatures  who  had  been  cast  loose  by 
(from  ?)  God  and  were  free  through  His  scorn  of 
them  ;  but  that  man  alone  might  have  the  boast 
of  having  been  alone  worthy  to  receive  a  Law 
from  God,  and  that,  being  a  reasonable  living 
creature  with  a  capacity  for  understanding  and 
knowledge,  he  might  be  held  in  likewise  by  that 
very  liberty  which  belongs  to  reason,  being 
subject  to  Him  who  had  subjected  to  him  all 
things.  And  in  like  manner  it  was  Goodness 
that  wrote  on  this  law  the  counsel  of  observing 
it,  '  In  the  day  that  ye  eat  thereof,  ye  shall 
surely  die',  for  it  graciously  shewed  the  issue  of 
transgression,  for  fear  ignorance  of  the  danger 
should  help  towards  neglect  of  obedience.... I 
call  on  thee  therefore  to  recognise  thus  far  the 
goodness  of  our  God  as  shewn  by  works  that 
were  good,  by  blessings  that  were  good,  by 
acts   of  indulgence,  by  acts   of  Providence,   by 


v.]  TERTULLIAN   AND   CYPRIAN.  lOQ 

laws    and    forewarnings    that    were    good    and 
gracious." 

Jerome  tells  us  that  once  in  North  Italy  he 
had  met  an  old  man  who  told  him  how  when  Jie 
was  quite  young  he  had  in  like  manner  seen  at 
Rome  a  man  of  great  age,  formerly  a  notary  of 
Cyprian's,  and  had  heard  from  him  how  Cyprian 
was  accustomed  to  pass  no  day  without  reading 
somethinp-  of  Tertullian's,  and  how  he  used  often 
to  say  to  him  "  Give  me  the  Teacher,"  meaning 
Tertullian.    This  curious  little  reminiscence  links 
together  the  two   greatest    men    in    the   North 
African     Church    before    Augustine.       Strictly 
speaking  Cyprian  was  not   a  theologian,  while 
he  was  a  great  ecclesiastical  ruler.     His  writings 
shew  hardly  any  appropriation   of  the   deeper 
elements  in  Tertullian's  thoughts,  those  in  which 
he  claims  affinity  to  Greek  theology,  perhaps 
partly    due    to    borrowing    from    it :    but    the 
Roman   legalism,  which  was  so  potent  an  in- 
gredient  in   Tertullian's   ways  of  thinking  and 
speaking,  acquired  still  greater  force  in  its  guid- 
ance of  a  man  of  simpler  and  more  direct  mind 
like  Cyprian,  accustomed  through  life  to  derive 
his  thoughts  of  social  order  from  the  provincial 
administration  of  the  Roman  Empire,  and  when 


I  10  TERTULLIAN    AND   CYPRIAN.        [LECT. 

he  had  become  a  Christian  bishop,  writing  almost 
always  under  the  impulse  of  grave  practical 
responsibilities.  The  depth  and  purity  of  his 
own  religious  feeling  makes  itself  felt  almost 
everywhere  in  his  writings :  yet  the  conceptions 
of  the  Church  and  its  institutions  which  he  sets 
forth,  and  which  thenceforward  dominated  Latin 
Christianity,  were  indeed  most  natural  under 
their  circumstances  of  time  and  place,  but  not 
less  truly  involved  injurious  limitations  and  per- 
versions of  the  full  teaching  of  the  Apostles. 

We  have  the  great  good  fortune  of  possessing 
a  large  amount  of  Cyprian's  correspondence 
during  the  last  ten  years  or  so  of  his  life,  and 
also  a  memoir  of  him  by  his  deacon  Pontius. 
We  have  also  from  his  pen  about  a  dozen  tracts 
on  religious  or  disciplinary  subjects.  He  bears 
well  the  testing  of  his  inner  self  which  these 
materials  render  possible.  There  is  nothing 
petty  and  nothing  ungoverned  about  him.  Me 
is  always  pursuing  high  ends  according  to  the 
best  of  his  lights  with  entire  self  devotion  and 
seldom  failing  in  patience  and  gentleness.  He 
lived  habitually  in  accordance  with  what  he 
wrote  in  his  early  tract  to  his  friend   Donatus\ 

^  Cy])r.  ad  Douat.  4.   5. 


v.]  TERTULLIAN   AND   CYPRIAN.  Ill 

"  To  God  belongs  whatever  power  we  have. 
From  that  source  we  draw  our  life,  from  that 
source  we  draw  our  strength,  from  that  source  is 
taken  and  embraced  the  energy  by  which,  while 
still  placed  here,  we  discern  beforehand  the  signs 
of  the  things  to  come.  Let  only  there  be  fear 
to  guard  innocence,  that  the  Lord,  who  by  the 
visitation  of  the  heavenly  mercy  has  graciously 
shone  into  our  minds,  may  be  held  fast  through 
righteous  conduct  as  the  guest  of  a  mind  that 
delights  Him,  lest  the  security  thus  received 
breed  heedlessness  and  the  old  enemy  steal  in 
anew.". . ."  The  Spirit,"  he  proceeds,  "  streams  forth 
incessantly,  overflows  abundantly :  let  only  our 
breast  be  athirst  and  open  :  as  is  [the  measure] 
of  faith  to  receive  that  we  bring  to  it,  such  is  [the 
measure]  of  inflowing  grace  that  we  drink  in." 

Cyprian  was  apparently  converted  to  the 
Gospel  in  middle  life.  He  was  what  we  should 
call  a  country  gentleman,  and  at  the  same  time 
a  man  of  good  Latin  education.  Not  long  after 
he  became  a  Christian  he  sold  his  estates,  wholly 
or  in  part,  to  give  the  proceeds  to  the  poor ; 
though  ultimately  they  were  restored  to  him  by 
the  liberality  of  friends.  Very  early  after  his 
baptism   he  was   admitted   to  the   presbyterate. 


112  TERTULLIAN    AND   CYPRIAN.        [LECT. 

and  shortly  afterwards,  while  still  accounted  a 
neophyte,  he  was  elected  Bishop  of  Carthage. 
He  was  evidently  popular  with  the  laity,  with 
whom  the  election  seems  to  have  chiefly  rested. 
His  social  position  by  itself  could  hardly  have 
won  for  him  such  a  mark  of  confidence  :  doubt- 
less he  was  already  before  his  conversion  known 
as  a  man  of  virtuous  life  and  hij^h  public  spirit. 
It  was  no  light  task  that  was  laid  on  him  by  his 
election.  Persecution  had  slumbered  for  about 
a  generation,  and  as  a  consequence  various 
abuses  had  sprung  up  in  the  Church,  the  bishops 
and  clergy  not  excepted.  But  after  a  year  and 
a  half  came  the  persecution  of  Decius,  the  same 
persecution  in  which,  as  we  saw  last  week, 
Alexander  Bishop  of  Jerusalem  perished  in 
prison.  Its  fires  were  not  without  a  purifying 
effect  on  the  Christian  community  :  but  it  shortly 
gave  rise  to  a  difficult  question  of  discipline 
which  much  exercised  Cyprian,  the  treatment  of 
those  who  had  "  lapsed  "  or  fallen  away  under 
terror  of  death  or  torments.  On  the  one  hand 
there  was  a  strong  party  of  mere  laxity  at 
Carthage,  on  the  other  a  strong  party  of  un- 
swerving and  indiscriminating  severity  at  Rome  ; 
and  the  controversy  was  complicated  by  purely 


v.]  TERTULLIAN   AND   CYPRIAN.  II3 

personal  elements,  Cyprian's  election  not  having 
been  by  any  means  universally  acceptable.  Of 
course  it  would  be  impossible  to  give  now  a 
narrative  of  the  complicated  transactions  at  Car- 
thage and  at  Rome.  It  must  suffice  to  say  that 
Cyprian  took  an  intermediate  and  carefully  dis- 
criminative course,  and  that  his  policy  was  at 
last  substantially  adopted,  though  presently  he 
was  constrained  by  the  force  of  circumstances, 
and  especially  a  lesser  persecution  under  Gallus, 
to  accept  a  more  indulgent  set  of  rules  than  at 
first. 

Presently  North  Africa  was  invaded  by  a 
terrible  pestilence  from  the  East  which  lasted 
on  for  long  years  afterwards.  Cyprian  instantly 
stood  forward  to  organise  his  Christian  flock  for 
measures  of  help  and  relief,  pecuniary  and 
personal,  insisting  strongly  on  the  duty  of  help- 
ing heathens  as  well  as  Christians  in  the  spirit 
of  true  Sonship,  following  the  example  of 
Him  who  sends  His  rain  and  sunshine  on  all 
alike. 

Presently  a  fresh  controversy  arose  when 
Stephen  became  Bishop  of  Rome.  The  former 
controversy  had  left  behind  it  an  unhappy 
schism,  the  followers  of  Novatian  having  split 

H.  L.  8 


I  14  TERTULLIAN   AND   CYPRIAN.        [LECT. 

ofif  from  the  Church  at  large  in  the  name  of 
stricter  discipHne.  The  question  now  was 
whether  persons  having  received  Novatianist 
baptism,  and  subsequently  joining  the  Church, 
needed  to  be  baptised  over  again,  or  only  to  be 
received  with  laying  on  of  hands.  On  this  point 
Cyprian  threw  all  his  strength  into  the  stricter 
theory,  which  had  been  falling  into  disuse  in  the 
West ;  and  induced  a  large  synod  of  North 
African  Bishops  to  support  it  unanimously ; 
while  Stephen  upheld  the  view  that  ultimately 
became  fixed  in  the  West,  condemning  such  a 
repetition  of  baptism :  only  unfortunately  he 
upheld  it  with  much  violence  and  intolerance. 
Stephen  died  in  August  257.  In  the  same 
month  a  fresh  persecution  began  under  Valerian, 
and  Cyprian  was  at  once  banished,  though 
treated  with  remarkable  respect  and  forbearance 
by  the  heathen  authorities  ;  and  in  his  banish- 
ment he  devoted  himself  to  plans  for  help  of 
other  sufferers.  But  in  about  a  year  the  perse- 
cution assumed  a  more  terrible  form.  Xystus 
Bishop  of  Rome  was  beheaded  as  he  sat  preach- 
ing in  his  episcopal  chair  in  one  of  the  Roman 
cemeteries,  and  Cyprian  returned  to  Carthage  to 
await  his  now  inevitable  doom.     The  trial  took 


v.]  TERTULLIAN    AND   CYPRIAN.  II5 

place.  The  sentence  was  read  "It  is  decreed 
that  Thascius  Cyprian  us  be  executed  by  the 
sword. "  The  record  then  proceeds  "  Cyprian 
the  Bishop  said,  '  Thanks  be  to  God '." 


8—2 


LECTURE   VI. 

ORIGEN. 

In  the  last  two  lectures  the  Fathers  who  have 
come  before  us  have  all  belonged  to  Africa.  It 
will  be  the  same  to-day.  We  return  now  from 
North  Africa,  and  the  two  great  Fathers  whom 
at  this  early  time  it  brought  forth  for  Latin 
theology,  to  Egypt  and  to  the  most  characteris- 
tically Greek  theology. 

If  the  influence  of  Clement  of  Alexandria 
over  the  later  times  of  early  Christianity  was 
less  than  we  might  have  expected,  the  same 
cannot  be  said  of  his  great  pupil  Origen.  Not 
only  had  he  the  veneration  of  devoted  disciples 
for  several  generations  ;  but  the  theologies  built 
up  in  the  succeeding  centuries  of  the  age  of  the 
Fathers  would,  as  far  as  we  can  see,  have  been 
very  different  from  what  they  actuallj'  were,  had 


LECT.  VI.]  ORIGEN.  II7 

it  not  been  for  the  foundations  laid  by  him. 
Above  all,  his  influence  as  an  interpreter  of  the 
Bible,  direct  and  indirect,  has  been  both  wide 
and  lasting.  In  the  ancient  Church  three  men 
stand  out  above  all  others  as  having  left  a  deep 
mark  by  their  independent  interpretation  of 
Scripture.  The  other  two  are  Theodore  of 
Mopsuestia  (late  in  the  fourth  century),  the 
highest  representative  of  the  School  of  Antioch, 
and  (a  generation  later)  Augustine  the  North 
African,  the  primary  teacher  of  the  Latin  West. 
Not  the  least  interesting  fact  however  in  the 
history  of  the  influence  of  Origen  as  an  inter- 
preter is  the  way  in  which  his  thoughts  and 
often  his  words  were  appropriated  and  handed 
on  by  Latin  Fathers,  and  especially  the  three 
greatest  Latin  Fathers  of  the  fourth  century, 
Hilary  of  Poitiers  (theologically  the  greatest  of 
them  all),  Ambrose  and  Jerome.  In  this  manner, 
as  well  as  by  direct  translations  of  some  of 
Origen's  works,  Origenian  ideas,  penetrating 
down  through  various  channels,  supplied  a  by  no 
means  insignificant  element  in  the  very  miscel- 
laneous body  of  traditional  interpretation  which 
prevailed  till  the  fresh  and  open  study  of  the 
meaning   of  Scripture  was  restored,   chiefly  by 


Il8  ORIGEN.  [LECT. 

the  Revivers  of  learning  just  before  the  Reform- 
ation and  by  some  of  the  Reformers  them- 
selves. The  permanent  value  of  his  interpreta- 
tion of  Scripture  is  much  lessened  by  the  fact 
that,  in  common  with  most  ancient  interpreters 
outside  the  School  of  Antioch,  he  shews  an 
excessive  devotion  to  allegorical  senses :  yet 
along  with  this  mere  fancifulness  we  find  in  him 
evidence  of  a  genuine  and  profound  study  of  the 
words  of  Scripture.  For  all  his  oreat  and  lasting 
influence,  Origen's  name  has  been  by  no  means 
surrounded  with  the  halo  of  conventional  glory 
which  has  traditionally  adorned  Fathers  inferior 
to  him  in  every  way.  Some  of  his  speculations 
were  doubtless  crude  and  unsatisfactory :  but 
these  are  but  trifles  beside  the  vast  services  which 
he  rendered  to  theology  ;  and  accordingly,  every 
now  and  then,  from  Athanasius  onwards,  he  has 
received  cordial  words  of  vindication  from  men 
who  were  able  to  recognise  goodness  and  great- 
ness, in  spite  of  an  unpopular  name. 

Unlike  the  Fathers  whom  we  have  been 
lately  considering,  Clement  of  Alexandria,  Ter- 
tullian,  Cyprian,  Origcn  had  the  blessing  of 
Christian  parentage,  and  received  from  his  father 
Leonidcs  a  careful  education  both  in  the  ordinary 


VI.]  ORIGEN.  119 

Greek  culture  of  the  day  and  in  the  study  of 
Scripture,  becoming  the  pupil  of  Clement.  He 
was  not  seventeen  when  that  persecution  of 
about  the  year  202  under  Septimius  Severus 
occurred  which  drove  Clement  from  Alexandria, 
and  Leonides  was  thrown  into  prison.  Origen 
himself,  being  restrained  by  a  device  of  his 
mother's  from  rushing  to  join  him  in  the  anti- 
cipated martyrdom,  wrote  to  him  entreating  that 
no  care  for  his  family  should  be  allowed  to  shake 
his  constancy.  On  his  father's  martyrdom,  with 
confiscation  of  goods,  he  provided  for  his  own  and 
his  mother's  and  six  brothers'  wants  by  teaching, 
except  that  he  was  lodged  by  a  lady  of  wealth. 
Some  heathens  came  to  him  for  instruction, 
including  Plutarchus,  who  was  martyred,  and 
Heraclas,  who  became  Bishop  of  Alexandria; 
and  thus  he  was  led  to  take  up,  though  in  an 
informal  way,  the  dropped  work  of  the  Cateche- 
tical School.  After  a  time  he  was  placed 
formally  at  its  head  by  the  Bishop  Demetrius. 
For  some  twelve  years  he  went  on  without  other 
interruption  than  a  short  visit  to  Rome  and 
another  to  Arabia,  lecturing  to  large  audiences 
as  a  layman,  living  a  sternly  rigorous  and  self- 
denying  life.     To  this  time  belongs  the  rash  act 


I20  ORIGEN.  [LECT. 

of  self-mutilation  always  associated  with  his 
name,  suggested  to  him  by  a  misunderstanding 
of  the  real  drift  of  one  of  our  Lord's  sayings. 
Meanwhile  he  laboured  to  fit  himself  for  his 
w^ork  more  and  more.  On  the  one  hand  he 
studied  Hebrew  ;  on  the  other  he  attended  the 
lectures  of  the  most  eminent  heathen  philo- 
sophers, that  he  might  be  '  better  able  to  under- 
stand the  thoughts  of  those '  who  came  to  him  for 
help.  The  work  increased  so  much  that  he 
associated  with  himself  his  convert  Heraclas. 

At  length  about  the  year  215  he  was  driven 
by  tumults  to  leave  Alexandria,  as  Clement  had 
done,  and  took  refuge  for  a  considerable  time  at 
Caesarea,  the  Greek  or  Roman  capital  of  Pales- 
tine. Alexander,  now  Bishop  of  Jerusalem,  of 
whom  we  heard  a  fortnight  ago,  and  the  Bishop 
of  Caesarea  joined  in  inviting  him  to  preach 
(6/jbiX.€Lv)  to  the  assembled  congregation.  On 
receiving  a  remonstrance  from  Demetrius  at 
their  permitting  a  layman  to  preach  before 
bishops,  they  cited  various  precedents  in  defence 
of  their  action.  But  Demetrius  refused  to  give 
way,  and  fetched  Origen  back  to  Alexandria  in 
a  peremptory  way.  After  his  return  he  was 
persuaded  b}'  Ambrosius,  now  a  friend,  formerly 


VI.]  ORIGEN.  121 

a  convert  of  his  from  some  Pseudo-Gnostic  sect, 
to  undertake  commentaries  in  writing,  for  which 
purpose  Ambrosius  provided  short-hand  writers. 
But  after  Origen  had  taught  at  Alexandria 
for  about  a  quarter  of  a  century,  his  career  there 
came  to  a  painful  end.  The  Churches  of  Achaia, 
being  much  distracted  by  what  were  called 
heresies  (of  what  kind,  is  not  related),  invited 
him  to  come  to  their  help.  He  started  without 
obtaining  license  from  Demetrius  (but  under 
what  circumstances  we  do  not  know),  and  took 
his  way  through  Palestine.  There  he  was 
ordained  presbyter  by  the  Bishop  of  Caesarea, 
with  Alexander's  knowledge  and  approval. 
He  then  completed  his  journey  to  Greece, 
making  sojourns  at  Ephesus  and  Athens,  and 
at  length  returned  home.  His  reception  there 
is  a  sad  one  to  read  of  Demetrius  assembled 
"  a  synod  of  bishops  and  of  certain  presbyters," 
by  whom  he  was  forbidden  to  teach  or  even 
reside  in  Alexandria.  They  did  not  agree  to 
reject  his  ordination,  as  apparently  Demetrius 
wished :  but  this  too  he  obtained  from  a 
subsequent  smaller  meeting  of  bishops  alone. 
Our  too  fragmentary  authorities  do  not  tell 
us     quite     clearly     the     ground      of     condem- 


122  ORIGEN.  [LECT. 

nation.  Apparently  it  was  the  ordination 
of  one  who  was  mutilated,  though  it  is  also 
possible  that  doctrinal  differences  and  it  may  be 
even  personal  jealousies  were  unavowed  motives 
of  action.  There  is  reason  to  believe  that  the 
Roman  Church  supported  the  action  of  Deme- 
trius ;  but  it  was  entirely  ignored  by  the  Bishops 
of  Asia  ;  those  of  Palestine,  Arabia,  Phoenicia 
(i.e.  probably  North  Syria)  and  Achaia  being 
specially  mentioned.  Origen  left  Alexandria 
for  ever,  and  though  beloved  disciples  of  his  own 
succeeded  Demetrius  as  bishop,  apparently  no 
attempt  was  made  to  undo  the  banishment. 
Gentlest,  humblest,  and  most  peace-loving  of 
men,  Origen  would  be  the  last  to  disturb  the 
peace  of  the  Church  for  his  own  sake. 

Accordingly  for  the  third  time  he  betook 
himself  to  the  friendly  Caesarea,  and  there  in  the 
great  seaport  beside  the  Mediterranean  he  made 
his  permanent  home  for  the  rest  of  his  life,  above 
twenty  years.  Being  welcomed  and  cherished 
by  the  two  Palestinian  Bishops  of  whom  we 
heard  before,  he  carried  on  his  literary  work  as 
a  Christian  theologian  with  the  help  of  Am- 
brosius,  and  at  the  same  time  resumed  oral 
instruction,  partly  by  expository  sermons  of  a 


VI.]  ORIGEN.  123 

comparatively  simple  kind  in  Church,  partly  by 
more  advanced  lectures  to  students  and  philo- 
sophical enquirers,  as  at  the  Catechetical  School 
of  Alexandria. 

With  this  period  are  specially  connected  the 
names  of  two  illustrious  disciples,   Firmilianus 
and  Gregory  of  Neocaesarea.     Firmilianus  was 
apparently  already  bishop  of  the  Cappadocian 
Caesarea,  the  capital   of  the  inland    regions  of 
Eastern  Asia  Minor,  when  this  recorded  inter- 
course with  Origen  took  place,  though  it   may 
well  have  begun  at  an  earlier  time.     Sometimes 
he  used  to  get  Origen  to  come  to  visit  him  in 
Cappadocia  to  instruct  his  Churches  ;  sometimes 
he  used  to  make  stays  in  Palestine  to  have  the 
personal  benefit  of  hearing  Origen  discourse.     A 
man  of  still  greater  eminence  in  the  years  after 
the   middle   of  the   third   century   was  Gregory 
Bishop  of  Neocaesarea  in  Pontus.     According  to 
his  own  narrative  he  had  travelled  to  Palestine 
to  educate  himself  as  an  advocate  by  study  at 
Beirut,   where  there    was    a    famous    School    of 
Roman    Law ;   but  before  fixing  himself  there, 
he  had  travelled  on  to  Caesarea  with  his  sister, 
whose    husband    held    an    official    post    there. 
Beirut    however  was    soon   given    up.     He    fell 


124  ORIGEN.  [LECT. 

(with  his  brother)  under  the  spell  of  Origen's 
teaching  and  personal  presence,  and  remained 
under  his  instruction  for  five  years.  On  his 
departure  he  delivered  an  address  in  expression 
of  his  gratitude,  and  this  address  is  still  extant. 
In  it  he  describes  how  he  first  came  under 
Origen,  and  how  Origen  dealt  with  him  and 
with  other  pupils.  First  came  a  training  in  the 
faculties  of  the  mind,  a  pruning  away  of  wild 
growths  of  opinion  for  opinion's  sake,  an  enforce- 
ment of  clear  thinking  and  exact  speaking. 
Then  came  the  study  of  the  visible  order  of 
nature,  founded  on  the  study  of  geometry. 
Thirdly,  came  Christian  ethics  as  founded  on 
godliness,  which  he  called  the  beginning  and  the 
end  of  all  the  virtues.  Having  passed  through 
these  preliminary  stages  of  mental  discipline, 
Origen's  pupils  were  encouraged  to  read  freely 
in  the  works  of  Greek  poets  and  philosophers, 
and  then,  thus  prepared,  to  enter  on  the  study  of 
Christian  theology  proper,  more  especially  in  its 
primary  source,  the  Bible. 

Such  was  the  method  of  Origen's  regular 
teaching  at  C?esarea.  But  he  did  not  refuse 
invitations  to  leave  home  for  a  while,  and  give 
help  to  other  Churches.     Some  time,  we  know, 


VI.]  ORIGEN.  125 

he  spent  at  Athens.  Twice  he  was  asked  to 
come  into  Arabia  to  help  in  neutraHsing  false 
doctrines  which  had  arisen  there.  In  each  case, 
instead  of  using  declamation  and  anathemas,  he 
sought  quiet  conference  with  the  men  who  had 
propounded  these  doctrines  ;  and  in  each  case 
succeeded  in  persuading  them  that  they  had 
been  in  error.  If  later  controversies  had  been 
dealt  with  in  the  same  spirit,  what  a  different 
Christendom  and  a  different  world  would  now 
be  meeting  our  eyes  ! 

Our  first  glimpse  of  Origen  was  as  a  boy, 
encouraging  his  father  to  face  martyrdom  with- 
out hesitation,  undistracted  by  any  anxieties  for 
his  helpless  family.  A  third  of  a  century  later 
a  similar  task  fell  to  his  lot.  The  emperor 
Alexander  Severus,  who  had  been  friendly  to 
the  Christians,  and  with  whose  mother  Mamsea 
Origen  had  had  some  intercourse,  had  come  to 
a  violent  end,  and  his  murderer  and  successor 
Maximinus  entered  on  a  persecution  of  such 
Christians,  it  would  seem,  as  had  stood  in 
special  favour  with  Alexander.  Origen  was 
apparently  saved  by  a  Christian  Cappadocian 
lady,  Juliana,  who  kept  him  out  of  harm's  way. 
But  Ambrosius  and  a  presbyter  of  Csesarea  were 


126  ORIGEN.  [LECT. 

imprisoned,  and  to  them  Origen  wrote  an  Ex- 
hortation which  we  still  possess. 

But  fifteen  years  later,  or  less,  he  had  to 
suffer  grievously  in  his  own  person.  In  that 
persecution  of  Decius  in  which  his  old  fellow- 
student  and  supporter  Alexander  died  in  prison, 
he  too  was  cast  into  prison,  and  had  to  undergo 
a  succession  of  tortures.  Decius'  reign  was  a 
short  one ;  and  on  his  death  Origen  was  released 
from  prison,  shattered  by  the  treatment  which 
he  had  received,  and  two  years  later  he  died  at 
Tyre,  being  not  far  from  70  years  of  age.  His 
tomb  in  the  Cathedral  of  Tyre  is  several  times 
in  the  early  Middle  Ages  noticed  as  then  still 
visible,  and  the  inscription  of  it  still  later ;  and 
a  tradition  of  his  place  of  burial  is  still  said  to 
be  current  in  the  neighbourhood.  Though  he 
does  not  bear  the  conventional  title  of  Saint,  no 
saintlier  man  is  to  be  found  in  the  long  line  of 
ancient  Fathers  of  the  Church. 

One  of  the  best  known  sentences  of  Butler's 
Analogy,  occurring  in  the  Introduction,  is  to 
this  effect :  "  Hence,  namely  from  analogical 
reasoning,  Origen  has  with  singular  sagacity 
observed,  that  he  zvho  believes  the  Scripture  to 
have  proceeded  from  him  luho  is  the  A  utJior  of 


VI.]  ORIGEN.  127 

Nature,  may  well  expeet  to  find  the  same  sort  of 
difficulties  in '  it,  as  are  fonnd  in  the  constitntion 
of  Nature^  These  few  words  are  characteristic 
of  the  subjects  of  Origen's  writings.  He  was 
deeply  and  reverently  occupied  in  meditation 
on  all  things  in  heaven  and  earth  of  which  the 
human  mind  can  take  any  cognisance  ;  but  the 
Bible  was  the  centre  of  all  his  thoughts  and  of 
all  his  studies.  He  wrote  commentaries  or 
preached  homilies,  taken  down  by  rapid  writers, 
on  a  large  proportion  of  books  of  both  Testa- 
ments. What  is  lost  was  far  more  than  what  is 
preserved:  but  we  still  have  much,  large  portions 
of  the  commentaries  on  St  Matthew  and  St 
John,  that  on  the  Romans  in  a  too  free  Latin 
condensed  translation,  some  Homilies  on  Jere- 
miah, many  Greek  fragments  on  various  books, 
and  many  Latin  translations  of  Homilies,  chiefly 
on  the  Old  Testament.  A  biblical  work  of 
another  kind  was  what  is  called  Origen's  Hex- 
apla,  an  arrangement  of  the  books  of  the  Old 
Testament  in  (for  the  most  part)  six  parallel 
columns,  each  containing  a  distinct  text,  the 
Hebrew,  the  same  in  Greek  letters,  the  Septua- 
gint,  and  three  other  Greek  translations.  Nu- 
merous detached  readings  copied  from  it  have 


128  ORIGEN.  [LECT. 

been  preserved,  but  hardly  more.  By  this 
combination  of  texts  Origen  hoped  to  throw 
hght  on  the  meaning  of  many  passages  in  which 
a  Greek  reader  would  be  cither  bewildered  or 
misled  if  he  had  only  the  Septuagint  before 
him.  Besides  the  Exhortation  to  Martyrdom 
mentioned  before,  we  possess  a  very  interesting 
little  treatise  of  Origen's  on  Prayer.  Very  little 
unhappily  remains  of  his  letters,  of  which  a 
collection  was  made  some  time  after  his  death. 
But  we  fortunately  possess  in  one  shape  or  other 
what  were  probably  his  two  greatest  works,  the 
systematic  doctrinal  treatise  on  First  Principles, 
written  before  his  departure  from  Alexandria, 
preserved  for  the  most  part  only  in  a  too  free 
Latin  version ;  and  the  eight  books  against 
Celsus  in  the  original  Greek,  written  near  the 
end  of  his    life.     In   connexion   with    Ori"-en's 

o 

vvritings  it  is  worth  while  to  mention  the 
Philocalia,  a  small  collection  of  extracts  from 
them  chiefly  bearing  on  the  interpretation  of 
Scripture,  made  late  in  the  fourth  century  by 
Basil  and  Gregory  of  Nazianza.  It  was  from 
this  source  that  Butler  made  his  quotation,  and 
the  little  book  deserves  to  be  better  known. 

As  an  easy  specimen  of  the  book  on   First 


VI.J  ORIGEN.  129 

Principles,  which  chiefly  consists  of  somewhat 
difficult  speculative  meditations,  we  may  take 
a  passage  on  the  thirst  for  Divine  knowledge 
implanted  in  the  heart  of  man,  and,  however 
little  he  may  know  in  this  life,  intended  to 
render  him  capable  of  even  higher  levels  of 
knowledge  in  the  stages  of  the  future  life. 

"Therefore,  as  in  those  crafts  which  are 
accomplished  by  hand,  we  can  perceive  by  our 
understanding  the  reason  which  determines  what 
a  thing  is  to  be,  how  it  is  to  be  made  and  for 
what  purposes,  while  the  actual  work  is  accom- 
plished by  the  service  of  the  hands  ;  so  in  the 
works  of  God  which  are  wrought  by  His  own 
hand,  we  must  understand  that  the  reason  and 
designs  of  the  things  which  we  see  made  by 
Him,  remain  unseen.  And  just  as,  when  our 
eye  has  seen  things  made  by  the  craftsman,  the 
mind,  on  observing  something  made  with  especial 
skill,  is  forthwith  anxious  to  enquire  in  what 
fashion  or  manner  or  for  what  purposes  the 
thing  has  been  made  ;  so  much  more  and  in  an 
incomparably  higher  degree  the  mind  is  anxious 
with  an  unspeakable  longing  to  recognise  the 
reason  of  the  things  which  we  behold  made  by 
God.     This  longing,  this  ardent  desire,  has  we 

H.  L.  n 


130  ORIGEN.  [LECT. 

believe  without  doubt  been  implanted  in  us  by 
God :  and,  just  as  the  eye  naturally  requires 
light  and  object  of  vision,  and  our  body  by 
nature  demands  food  and  drink,  so  our  intellect 
is  possessed  with  a  fit  and  natural  desire  for 
knowing  the  truth  of  God  and  discovering  the 
causes  of  things.  Now  this  desire  we  have  re- 
ceived from  God  not  in  order  that  it  should 
never  be  satisfied  or  be  capable  of  satisfaction  : 
otherwise  vainly  will  the  love  of  truth  appear 
to  have  been  implanted  in  our  intellect  by  God 
the  Creator,  if  it  is  made  never  capable  of  satisfy- 
ing its  longing.  Wherefore  even  in  this  life 
those  who  have  laboriously  given  their  attention 
to  godly  and  religious  meditations,  even  though 
they  obtain  but  a  small  amount  from  the  great 
and  infinite  treasures  of  the  Divine  wisdom,  yet 
just  because  they  keep  their  minds  and  attention 
turned  towards  these  subjects  and  outstrip  them- 
selves in  this  desire,  receive  much  profit  from  the 
very  fact  that  they  are  directing  their  minds  to 
the  search  and  love  of  discovering  truth  and 
making  them  more  ready  to  receive  future  in- 
struction :  just  as,  when  a  man  wishes  to  paint  a 
portrait,  if  a  pencil  sketch  in  bare  outline  first 
marks  out  the  plan  of  the  coming  picture,  and  pre- 


VI.]  ORIGEN.  131 

pares  marks  on  which  the  features  may  be  laid,  the 
rough  outline  doubtless  is  found  more  ready  to 
receive  the  true  colours  ;  so  may  a  mere  sketch, 
a  rough  outline  by  the  pencil  of  our  Lord  Jesus 
Christ,  be  traced  on  the  tablets  of  our  heart. 
And  perhaps  it  is  for  this  reason  that  it  is  said, 
'  For  to  everyone  that  hath  shall  it  be  given, 
and  it  shall  be  added  to  him.'  Whence  it  is 
certain  that  to  those  who  possess  in  this  life  a 
sort  of  rough  outline  of  truth  and  knowledge 
shall  be  added  in  the  future  the  beauty  of  the 
perfect  picture.  Such,  I  imagine,  was  the  desire 
indicated  by  him  who  said  'But  I  am  con- 
strained in  two  ways,  having  a  desire  to  depart 
and  be  with  Christ,  for  it  is  far  better ' ;  knowing 
that  when  he  had  returned  to  Christ,  he  would 
recognise  more  clearly  the  reasons  of  all  things 
which  are  done  on  earth \" 

The  Books  against  Celsus  contain  at  once 
the  best  and  the  most  comprehensive  defence  of 
the  Christian  faith  which  has  come  down  to  us 
from  the  days  of  the  Fathers.  They  defend 
it  not  against  popular  prejudice  and  malice 
only,  as  the  early  Apologists  had  done,  but 
against  the  careful  and  powerful  indictment  laid 

1  Origen,  ii.  IV.  p.  236.     Redep.  (ii.  xi.  4,  5). 


132  ORIGEN.  [LECT. 

by  an  earnest  though  scoffing  heathen  philo- 
sopher who  was  also  apparently  an  accomplished 
Roman  lawyer,  writing  in  the  name  of  the 
highest  philosophy  of  the  time,  and  passionately 
devoted  to  the  welfare  of  the  Roman  Empire. 
A  long  time  had  passed  between  the  writing 
of  Celsus'  "True  Account,"  as  he  called  his 
literary  onslaught  on  the  Christians  and  their 
faith,  and  its  coming  into  Origen's  hands.  He 
had  no  real  knowledge  about  the  author,  but  he 
evidently  felt  that  if  he  could  answer  him 
successfully,  he  would  practically  have  effectu- 
ally upheld  the  cause  of  the  Gospel  at  all  points. 
If  he  sometimes  fails  to  understand  on  what  this 
or  that  smart  saying  of  Celsus'  really  rested,  he 
never  shows  the  unfairness  of  the  mere  partisan. 
The  candour  and  patience  of  his  treatise  are 
among  its  brightest  qualities. 

The  whole  treatise  amply  repays  reading  and 
re-reading :  one  passage  however  must  now 
suffice.  It  is  the  reply  to  Celsus'  scoff  about 
the  lateness  of  the  Incarnation  and  its  limitation 
to  an  obscure  corner  of  the  world,  a  scoff  in  form, 
but  covering  a  serious  question.  As  regards  the 
time,  Celsus  compared  it  to  the  comic  poet's 
representation  of  Zeus  as  waking  out  of  sleep 


VI.]  ORIGEN.  133 

and  suddenly  sending  Hermes  to  men.  As 
regards  the  place,  he  asked  why  God  did  not 
breathe  souls  into  many  bodies,  and  send  them 
all  over  the  earth.     Here  is  the  answer. 

"  Observe  here  too  Celsus'  want  of  reverence 
when  he  most  unphilosophically  brings  in  a 
comic  poet,  whose  object  is  to  raise  a  laugh,  and 
compares  our  God  the  Creator  of  the  Universe 
with  the  god  in  his  play  who  on  awaking 
despatches  Hermes.  We  have  said  above  that, 
when  God  sent  Jesus  to  the  human  race,  it  was 
not  as  though  He  had  just  awoken  from  a  long 
sleep,  but  Jesus,  though  He  has  only  now  for 
worthy  reasons  fulfilled  the  divine  plan  of  His 
incarnation,  has  at  all  times  been  doing  good  to 
the  human  race.  For  no  noble  deed  among  men 
has  ever  been  done  without  the  Divine  Word 
visiting  the  souls  of  those  who  even  for  a  brief 
space  were  able  to  receive  such  operations  of  the 
Divine  Word.  Nay  even  the  appearance  of 
Jesus  in  one  corner  of  the  world  (as  it  seems) 
has  been  brought  about  for  a  worthy  reason  : 
since  it  was  necessary  that  He  of  whom  the 
prophets  spoke  should  appear  among  those  who 
had  learnt  one  God,  who  read  His  prophets  and 
recognised  Christ  preached  in  them,  and  that  He 


134  ORIGEN.  [LECT. 

should  appear  at  a  time  when  the  Word  was 
about  to  be  diffused  from  one  corner  to  the 
whole  world. 

"Wherefore  also  there  was  no  need  that  many- 
bodies  should  be  made  everywhere,  and  many 
spirits  like  to  that  of  Jesus,  in  order  that  the 
whole  world  of  men  might  be  illumined  by  the 
Word  of  God.  For  it  sufficed  that  the  one 
Word  rising  like  the  Sun  of  Righteousness  from 
Judaea  should  send  forth  His  speedy  rays  into 
the  soul  of  them  that  were  willing  to  receive 
Him.  And  if  anyone  does  wish  to  see  many 
bodies  filled  with  a  divine  Spirit,  ministering  like 
Him  the  one  Christ  to  the  salvation  of  men  in 
every  place,  let  him  take  note  of  those  who  in 
all  places  do  honestly  and  with  an  upright  life 
teach  the  word  of  Jesus,  who  are  themselves 
too  called  '  Christs '  ('  anointed  ones  ')  in  the 
passage  '  Touch  not  mine  anointed  ones  and  do 
my  prophets  no  harm.'  For  even  as  we  have 
heard  that  antichrist  comes  and  nevertheless 
have  learnt  that  there  are  many  antichrists  in 
the  world,  even  so,  when  we  recognise  that 
Christ  has  come,  we  observe  that  owing  to  Him 
many  Christs  have  been  born  in  the  world,  to 
wit  all  those  that  like  Him  have  loved  righteous- 


VI.]  ORIGEN.  135 

ness  and  hated  iniquity :  and  for  this  reason 
God,  the  God  of  Christ,  anointed  them  too  with 
the  oil  of  gladness.  But  He  however,  having 
loved  righteousness  and  hated  iniquity  to  a 
higher  degree  than  those  who  are  His  partners, 
has  also  received  the  first-fruits  of  the  anointing, 
and,  if  we  may  so  term  it,  has  received  the 
entire  unction  of  the  oil  of  gladness:  while  they 
that  were  His  partners  partook  also  in  His 
unction  each  according  to  his  capacity. 

"  Wherefore,  since  Christ  is  the  head  of  the 
Church,  so  that  Christ  and  His  Church  are  one 
body,  the  ointment  has  descended  from  the  head 
to  the  beard  (the  symbol  of  the  full-grown  man 
Aaron),  and  this  ointment  in  its  descent  reached 
to  the  skirts  of  his  clothing.  This  is  my  answer 
to  Celsus'  impious  speech  when  he  says  that 
'  God  ought  to  have  breathed  His  Spirit  into 
many  bodies  in  like  manner  and  to  have  sent 
them  forth  throughout  the  world.'  So  then 
while  the  comic  poet  to  raise  a  laugh  has 
represented  Zeus  as  asleep  and  as  waking  up 
and  sending  Hermes  to  the  Greeks,  let  the 
Word  which  knows  that  the  nature  of  God  is 
sleepless  teach  us  that  God  with  regard  to 
seasons  orders  the  affairs  of  the  world  as  reason 


136  ORIGEN.  [LECT. 

demands.  But  it  is  not  to  be  wondered  at,  if, 
seeing  that  the  judgments  of  God  are  sublime 
and  hard  to  interpret,  uninstructed  souls  do  err, 
and  Celsus  among  them. 

"  There  is  then  nothing  absurd  in  the  fact  that 
to  the  Jews,  with  whom  were  the  prophets,  the 
Son  of  God  was  sent ;  so  that  beginning  with 
them  in  bodily  form  He  might  arise  in  power 
and  spirit  upon  a  world  of  souls  desiring  to  be 
no  longer  bereft  of  God\" 

At  Origen's  death  in  the  year  253  we  are 
still  nearly  half  a  century  from  the  end  of  the 
first  three  centuries,  and  nearly  three-quarters  of 
a  century  from  the  Council  of  Nicaea.  If  time 
permitted,  it  would  not  be  difficult  to  give  some 
account  of  Fathers  belonging  to  this  interval 
who  are  quite  worthy  of  being  known.  At  the 
same  time  it  is  true  that  we  have  only  fragments, 
sometimes  hardly  that,  of  the  men  who  seem  as 
if  they  had  been  best  worth  knowing.  More- 
over, with  the  exception  of  the  almost  forgotten 
Lucianus  of  Antioch,  they  seem  to  have  been 
less  original  and  important  Fathers  than  nearly 
all  those  who  have  come  before  us  this  term. 
The  most  attractive   group   is    formed    by  the 

^  Origen  adv.  Celsum,  vi.   78  foil. 


VI.]  ORIGEN.  137 

disciples  of  Origen,  not  only  the  two  already- 
spoken  of,  but  Heraclas,  and  Pierius,  and 
Dionysius  of  Alexandria  of  whom  we  can  obtain 
a  tolerably  vivid  and  very  pleasant  image 
from  the  fragments  of  his  letters  preserved  by 
Eusebius,  shewing  how  a  great  bishop  trained 
by  Origen  would  deal  with  the  difficult  questions 
raised  by  persecution  without  and  false  doctrine 
within.  Then  would  come  Pamphilus,  the  loving 
collector  of  memorials  of  Origen  and  zealous 
champion  of  his  good  name  against  the  de- 
tractors who  were  beginning  to  assail  it ;  himself 
a  martyr  in  the  terrible  last  persecution  at  the 
beginning  of  the  fourth  century.  And  Pam- 
philus in  turn  leads  to  his  younger  friend 
Eusebius  the  historian,  who  lived  and  wrote  in 
the  fourth  century,  and  yet  might  in  some  ways 
be  called  the  last  of  the  Ante-Nicene  Fathers. 

But  we  must  be  content  with  this  very 
hurried  glance  at  that  most  important  but  most 
obscure  time  between  the  death  of  Origen  and 
Cyprian  and  the  Council  of  Nicasa.  A  better 
break  than  at  the  death  of  Origen  we  could 
hardly  desire.  Not  to  speak  of  the  men  of  later 
days,  looking  only  at  those  other  Fathers  who 
have  come  before  us  this  term,  we  cannot  help 
H.  L.  10 


138  ORIGEN.  [LECT.  VI. 

recognising  that  they  had  often  work  given  them 
to  do  which  he  could  not  do  ;  and  that  they 
were  enabled  to  see  some  truths  which  he  could 
not  see.  But  he  is  for  us  practically  the  last  and 
most  characteristic  of  the  early  Fathers,  properly 
so  called,  the  Fathers  who  lived  while  Christian 
thought  could  still  be  free,  and  while  Christian 
faith  still  embraced  the  whole  world.  From  all 
these  early  Fathers  taken  together,  you  will,  I 
trust,  have  gained  the  feeling,  if  you  had  it  not 
already,  that  Christian  pastors  and  teachers  in 
this  nineteenth  century  can  ill  afford  to  neglect 
the  thoughts  and  aspirations  of  those  earliest 
Christian  ages,  though,  like  the  thoughts  and 
aspirations  of  all  intervening  times,  they  must 
remain  a  dead  letter  to  us  till  they  are  inter- 
preted by  the  thoughts  and  aspirations  of  our 
own  time  as  shone  upon  by  the  light  of  the 
Spirit  who  is  the  teacher  of  Christ's  disciples  in 
every  succeeding  age. 


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A  Catalogue 

^  of 

Theological  Works 


published  by 

Macmillan  ^  Co.,  Ltd, 

St.   Martin's  Street 
London,  W.C. 


CONTENTS 


The  Bible — 

PAGE 

History  of  the  Bible        .... 

3 

Biblical  History     ..... 

3 

The  Old  Testament         .... 

5 

The  New  Testament       .... 

7 

History  of  the  Christian  Church 

14 

The  Church  of  England 

15 

Devotional  Books 

19 

The  Fathers 

.          .          20 

Hymnology 

21 

Religious  Teaching          .... 

22 

Sermons,   Lectures,  Addresses,    and   Theological 
Essays 


22 


THEOLOGICAL  CATALOGUE 

Zl)c  Bible 

HISTORY   OF   THE    BIBLE 

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COTT.      lOth  Edition.      Pott  8vo.      4s.  6d. 
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BIBLICAL    HISTORY 

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4  MACMILLAN  AND  CO.'S 

Biblical  History — continued. 

STORIES  FROM  THE  BIBLE.    First  Series.    By  Rev.  A.J.  Church. 

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Crown  8vo.  6s. 
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light  of  modern  research.  His  chief  aim  is  to  assist  those  who  have  been 
placed  in  a  condition  of  uncertainty  by  the  results  of  criticism,  and  to 
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the  main  results  of  criticism,  and  while,  for  the  most  part,  he  has  avoided 
the  discussion  of  disputed  points,  he  has  in  some  details  advanced  views 
which  have  not  hitherto  been  suggested. 

CRITICAL    NOTES    ON    OLD    TESTAMENT    HISTORY.       The 

Traditions  of  Saul  and  David.     By  Stanley  A.   Cook,  M.A. 

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A   SHILLING    BOOK  OF  NEW   TESTAMENT    HISTORY.       By 

the  same.      Pott  8vo.      is. 


THEOLOGICAL  CATALOGUE  5 

Biblical  History — continued. 

THE  BIBLE  FOR  HOME  READING.  Edited,  with  Comments  and 
Reflections  for  the  use  of  Jewish  Parents  and  Children,  by  C.  G. 

MONTEFIORE.      Part  I.    To  THE  SECOND  ViSIT  OF  NeHEMIAH  TO 

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Apocrypha.      Extra  Crown  8vo.      5s.  6d.  net. 
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D.  D.      Crown  8vo.      6s.  6d.  net. 
INTERPRETATION    OF    THE    BIBLE.       A    Short     History.       By 

George  H.  Gilbert,  Ph.D.,  D.D.     Extra  crown  8vo.      5s.  net. 

THE   OLD   TESTAMENT 

SCRIPTURE  READINGS  FOR  SCHOOLS  AND  FAMILIES. 
By  C.  M.  YoNGE.  Globe  8vo.  is.  6d.  each  ;  also  with  comments, 
3s.  6d.  each. — First  Series  :  Genesis  to  Deuteronomy. — Second 
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Prophets. — Fourth  Series  :  The  Gospel  Times. — Fifth  Series  : 
Apostolic  Times. 

THE  DIVINE  LIBRARY  OF  THE  OLD  TESTAMENT.  Its 
Origin,  Preservation,  Inspiration,  and  Permanent  Value.  By  the 
Very  Rev.  Dean  Kirkpatrick,  B.D.      Crown  8vo.      3s.  net. 

TIMES. — "An  eloquent  and  temperate  pica  for  the  critical  study  of  the  Scriptures. 

MANCHESTER  GUAEB/AN.—"  An  excellent  introduction  to  the  modern  view 
of  the  Old  Testament.  .  .  .  The  learned  author  is  a  genuine  critic.  .  .  .  He  expounds 
clearly  what  has  been  recently  called  the  '  Analytic'  treatment  of  the  books  of  the  Old 
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fulfil  its  purpose  of  familiarising  the  minds  of  earnest  Bible  readers  with  the  work  which 
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THE   DOCTRINE   OF  THE   PROPHETS.      Warburtonian  Lectures 

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Edition.      Crown  8vo.      6s. 

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thoughtful  appreciation  of  both  the  human  and  divine  sides  of  the  prophets'  work  and 

message,  it  is  worth  the  attention  of  all  Bible  students." 

THE  PATRIARCHS  AND  LAWGIVERS  OF  THE  OLD 
TESTAMENT.  By  Frederick  Denison  Maurice.  New 
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THE  PROPHETS  AND  KINGS  OF  THE  OLD  TESTAMENT. 
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THE  CANON  OF  THE  OLD  TESTAMENT.  An  Essay  on  the 
Growth  and  Formation  of  the  Hebrew  Canon  of  Scripture.  By  the 
Right  Rev.  H.  E.  Ryle,  Bishop  ofWinchester.  and  Ed.  Cr.  Svo.  6s. 

EXPOSITOR. — "  Scholars  are  indebted  to  Professor  Ryle  for  havin;?  given  them  for 
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English  of  virtues — it  may  be  read  throughout.  .  .  .  An  extensive  and  minute  research 
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6  MACMILLAN  AND  CO.'S 

The  Old  Testament — continued. 

THE  MYTHS  OF  ISRAEL.  THE  ANCIENT  BOOK  OF  GENESIS. 
WITH  ANALYSIS  AND  EXPLANATION  OF  ITS  COM- 
POSITION. By  Amos  Kidder  Fiske,  Author  of  "  The  Jewish 
Scriptures,"  etc.      Crown  8vo.      6s. 

THE  EARLY  NARRATIVES  OF  GENESIS.  By  the  Right  Rev. 
H.  E.  RvLE,  Bishop  of  Winchester.      Cr.  8vo.      3s.  net. 

PIIILO  AND  HOLY  SCRIPTURE;  OR,  THE  QUOTATIONS  OF 

PHILO  FROM  THE  BOOKS  OF  THE  OLD  TESTAMENT. 

With   Introduction  and  Notes  by  the   Right   Rev.    H.   E.   Ryle, 

Bishop  of  Winchester.      Cr.  8vo.      los.  net. 

In  the  present  work  the  attempt  has  been  made  to  collect,  arrange  in 

order,  and  for  the  first  time  print  in  full  all  the  actual  quotations  from  the 

books  of  the  Old  Testament  to  be  found  in   Philo's  writings,  and  a  few  of 

his  paraphrases.      For  the  purpose  of  giving  general  assistance  to  students 

Dr.  Ryle  has  added  footnotes,  dealing  principally  with  the  text  of  Philo's 

quotations  compared  with  that  of  the  Septuagint ;  and  in  the  introduction 

he  has  endeavoured  to  explain  Philo's   attitude   towards   Holy  Scripture, 

and  the  character  of  the  variations  of  his  text  from  that  of  the  Septuagint. 

TIMES. — "  This  book  will  be  found  by  students  to  be  a  very  useful  supplement  and 
companion  to  the  learned  Dr.  Drummond's  important  work,  Phiio  Judteus." 

The  Pentateuch — 

AN  HISTORICO-CRITICAL  INQUIRY  INTO  THE  ORIGIN 
AND  COMPOSITION  OF  THE  HEXATEUCH  (PENTA- 
TEUCH AND  BOOK  OF  JOSHUA).  By  Prof.  A.  Kuenen. 
Translated  by  PHILIP  H.  WiCKSTEED,  M.A.      Svo.      14s. 

The  Psalms — 

GOLDEN  TREASURY  PSALTER.  The  Student's  Edition. 
Being  an  Edition  with  briefer  Notes  of  "  The  Psalms  Chrono- 
logically Arranged  by  Four  Friends."     Pott  Svo.      2s.  6d.  net. 

THE  PSALMS.  With  Introductions  and  Critical  Notes.  By  A.  C. 
Jennings,  M.A.,  and  W.  H.  Lowe,  M.A.  In  2  vols.  2nd 
Edition.      Crown  Svo.      los.  6d.  each. 

THE  BOOK  OF  PSALMS.  Edited  with  Comments  and  Reflections 
for  the  Use  of  Jewish  Parents  and  Children.  By  C.  G.  Monte- 
FiORE.      Crown  Svo.      is.  net. 

Isaiah — 

ISAIAH  XL.— LXVI.  With  the  Shorter  Prophecies  allied  to  it 
By  Matthew  Arnold.      With  Notes.      Crown  Svo.      5s. 

A  BIBLE-READING  FOR  SCHOOLS.  The  Great  Prophecy  of 
Israel's  Restoration  (Isaiah  xl.-lxvi.)  Arranged  and  Edited  for 
Young  Learners.      By  the  same.      4th  Edition.      Pott  Svo.      is. 

Zechariah — 

THE  HEBREW  STUDENT'S  COMMENTARY  ON  ZECH- 
ARIAH, Hebrew  and  LXX.  By  W.  H.  Lowe,  M.A.  Svo, 
los.  6d. 


THEOLOGICAL  CATALOGUE  7 

THE    NEW   TESTAMENT 

THE  AKHMIM  FRAGMENT  OF  THE  APOCRYPHAL 
GOSPEL  OF  ST.  PETER.   By  H.  B.  Swete,  D.D.   8vo.   5s.  net. 

THE  PROGRESS  OF  DOCTRINE  IN  THE  NEW  TESTA- 
MENT :  The  Bampton  Lectures,  1S64.  By  Canon  Thomas 
Dehany  Bernard,  M.A.      Fifth  Edition.     Crown  8vo.     6s. 

HANDBOOK  TO  THE  TEXTUAL  CRITICISM  OF  NEW 
TESTAMENT.  By  F.  G.  Kenyon,  D.Litt.,  Assistant  Keeper 
of  Manuscripts  in  the  British  Museum.      8vo.      los.  net. 

THE  NEW  TESTAMENT  IN  THE  CHRISTIAN  CHURCH. 
Eight  Lectures. '  By  Professor  E.  C.  Moore  of  Harvard  University. 
Crown  8vo.      6s.  6d.  net. 

THE  MESSAGES  OF  THE  BOOKS.  Being  Discourses  and  Notes 
on  the  Books  of  the  New  Testament.    By  Dean  Farrar.    8vo.    14s. 

ON  A  FRESH  REVISION  OF  THE  ENGLISH  NEW  TESTA- 
MENT. With  an  Appendix  on  the  last  Petition  of  the  Lord's 
Prayer.      By  Bishop  Lightfoot.     Crown  8vo.     7s.  6d. 

DISSERTATIONS  ON  THE  APOSTOLIC  AGE.  By  Bishop 
Lightfoot.     8vo.      14s. 

BIBLICAL  ESSAYS.     By  Bishop  Lightfoot.     8vo.     12s. 

THE  UNITY  OF  THE  NEW  TESTAMENT.  By  F.  D.  Maurice. 
2nd  Edition.      2  vols.      Crown  8vo.      I2s. 

A  GENERAL  SURVEY  OF  THE  HISTORY  OF  THE  CANON 
OF  THE  NEW  TESTAMENT  DURING  THE  FIRST  FOUR 
CENTURIES.  By  Right  Rev.  Bishop  Westcott.  7th  Edition, 
Crown  8vo.      ids.  6d. 

THE  STUDENT'S  LIFE  OF  JESUS.     By  G.  H.  Gilbert,  Ph.D. 

Crown  Svo.      5s.  net. 
THE  STUDENT'S  LIFE  OF  PAUL.     By  G.  H.  Gilbert,  Ph.D. 

Crown  Svo.      5s.  net. 
THE  REVELATION  OF  JESUS  :  A  Study  of  the  Primary  Sources 

of  Christianity.     By  G.  H.  Gilbert,  Ph.D.     Crown  8vo.     5s.net. 
THE  FIRST  INTERPRETERS  OF  JESUS.     By  G.  H.  Gilbert, 

Ph.D.      Crown  Svo.      5s.  net. 

NEW     TESTAMENT     HANDBOOKS.         Edhed     by    Shailer 

Mathews,  Professor  of  New  Test.  Hist,  at  the  University  of  Chicago. 

A  HISTORY  OF  NEW  TESTAMENT  TIMES  IN  PALES- 
TINE (175  B.C.-70  A.D.).  By  Shailer  Mathews,  A.M. 
Crown  Svo.      3s.  6d.  net. 

A  HISTORY  OF  THE  TEXTUAL  CRITICISM  OF  THE 
NEW  TESTAMENT.  By  Marvin  R.  Vincent,  D.D. 
Crown  Svo.      3s.  6d.  net. 

THE  BIBLICAL  THEOLOGY  OF  THE  NEW  TESTA- 
MENT.   By  Ezra  P.  Gould,  D.D.    Crown  Svo.    3s.6d.net. 

A  HISTORY  OF  THE  HIGHER  CRITICISM  OF  THE 
NEW  TESTAMENT.     By  Prof  H.  S.  Nash.     3s.  6d.  net. 


8  MACMILLAN  AND  CO.'S 

The  New  Testament — continued. 

AN  INTRODUCTION  TO  THE  NEW  TESTAMENT.  liy 
B.  W.  Bacon,  D.D.     Crown  8vo.     3s.  6d.  net. 

THE  TEACHING  OF  JESUS.  By  G.  B.  Stevens,  D.D. 
Crown  8v'o.     3s.  6d.  net. 

THE  NEW  TESTAMENT  IN  THE  ORIGINAL  GREEK.     The 

Text    revised    by    Bishop    Westcoit,  D.D.,  and    Prof.   F.  J.   A. 

HoRT,    D.D.      2    vols.      Crown    8vo.       los.    6d.   each.  —  Vol.    I. 

Text ;  II.    Introduction  and  Appendix. 

Library  Edition.    Svo.     ios.net.     \^Text  in  Macmillan  Greek  Type. 

School  Edition.      i2mo,   cloth,  4s.   6d. ;   roan,   5s.  6d. ;    morocco, 
6s.  6d.  ;   India  Paper  Edition,  limp  calf,  7s.  6<1.  net. 
GREEK-ENGLISH  LEXICON  TO  THE  NEW  TESTAMENT. 

By  W.  J.  HiCKiE,  M.A.     Pott  Svo.     3s. 

ACADEMY. — "We  can  cordially  recommend  this  as  a  very  handy  little  volume 
compiled  on  sound  principles." 

GRAMMAR   OF   NEW   TESTAMENT   GREEK.      By  Prof.   F. 
Blass,  University  of  Halle.    xVuth.  English  Trans.    Svo.     14s.  net. 
TIMES. — "Will  probably  become  the  standard  book  of  reference  for  those  students 
who  enter  upon  minute  grammatical  study  of  the  language  of  the  New  Testament." 

THE  GOSPELS- 
PHILOLOGY  OF  THE  GOSPELS.     By  Prof.  F.  Bl.\ss.     Crown 
Svo.     4S.  6d.  net. 
GUARDIAN. — "On  the  whole,   Professor   Blass's   new  book  seems  to  us  an  im- 
portant contribution  to  criticism.  ...   It  will  stimulate  inquiry,  and  will  open  up  fresh 
lines  of  thoujjht  to  any  serious  student." 

THE  SYRO-LATIN  TEXT  OF  THE  GOSPELS.      By  the  Rev. 

Frederic  Henry  Chase,  D.D.     Svo.     7s.  6d.  net. 
The  sequel  of  an  essay  by  Dr.  Chase  on  the  old  Syriac  element  in  the 
text  of  Codex  IJezae. 

TIMES. — "An  important  and  scholarly  contribution  to  New  Testament  criticism." 

SYNOPTICON  :  An  Exposition  of  the  Common  Matter  of  the  Synop- 
tic Gospels.  By  W.  G.  Ri;sHHROOKE.  Printed  in  Colours.  410. 
35s.  net.      Indispensable  to  a  Theological  Student. 

A  SYNOPSIS  OF  THE  GOSPELS  IN  GREEK.  With  various 
Readings  and  Critical  Notes.  By  the  Rev.  Arthur  Wright, 
B.D.,  Vice-President  of  Queens'  College,  Cambridge  Third 
Edition,  Revised.      Demy  4to.      los.  net. 

THE  COMPOSITION  OF  THE  FOUR  GOSPELS.  By  Rev. 
Arthur  Wright.     Crown  Svo.     5s. 

CAMBRIDGE  REVIElV.—"T\\t  wonderful  force  .ind  freshness  which  we  find  on 
every  page  of  the  book.  There  is  no  sign  of  hastiness.  All  seems  to  be  the  outcome  of 
years  of  reverent  thought,  now  brought  to  light  in  the  clearest,  most  telling  way.  .  .  . 
The  book  will  hardly  go  unchallenged  by  the  different  schools  of  thought,  but  all  will 
agree  in  gratitude  at  least  for  its  vigour  and  reality." 

INTRODUCTION  TO  THE  STUDY  OF  THE  FOUR  GOSPELS. 

By  Right  Rev.  Bishop  Westcott.     8th  Ed.     Cr.  Svo.      ids.  6d. 
I'-OUR  LECTURES   ON   THE    EARLY    HISTORY    OF    THE 

GOSPELS.      By  the   Rev.  J.  II.  Wilkinson,  M.A.,   Rector  of 

Stock  Gaylard,  Dorset.     Crown  Svo.     3s.  net, 


THEOLOGICAL  CATALOGUE  9 

The  Gospels — continued. 

THE  LEADING  IDEAS  OF  THE  GOSPELS.  By  W.  Alex- 
ander, D.D.  Oxon.,  LL.D.  Dublin,  D.C.L.  Oxon. ,  Archbishop  of 
Armagh,  and  Lord  Primate  of  All  Ireland.  New  Edition,  Revised 
and  Enlarged.     Crown  8vo.      6s. 

TWO  LECTURES  ON  THE  GOSPELS.  By  F.  Crawford 
BURKITT,  M.A.      Crown  8vo.      2s.  6d.  net. 

Gospel  of  St.  Matthew — 

THE  GOSPEL  ACCORDING  TO  ST.  MATTHEW.  Greek  Text 
as  Revised  by  Bishop  Westcott  and  Dr.  HoRT.  With  Intro- 
duction and  Notes  by  Rev.  A.  Sloman,  M.A.     Fcap.  8vo.     2s.  6d. 

MANCHESTER  GUARDIAN.—''  It  is  sound  and  helpful,  and  the  brief  introduc- 
tion on  Hellenistic  Greek  is  particularly  good." 

Gospel  of  St.  Mark— 

THE    GREEK    TEXT.      With    Introduction,   Notes,   and   Indices. 
By  Rev.    H.    B.    Swete,    D.D.,    Regius    Professor    of   Divinity 
in  the  University  of  Cambridge.      2nd  Edition.      8vo.      15s. 
TIMES. — "A  learned  and  scholarly  performance,  up  to  date  with  the  most  recent 
advances  in  New  Testament  criticism." 

.  THE  EARLIEST  GOSPEL.  A  Historico-Critical  Commentary  on 
the  Gospel  according  to  St.  Mark,  with  Text,  Translation,  and  In- 
troduction. By  Allan  Menzies,  Professor  of  Divinity  and  Biblical 
Criticism,  St.  Mary's  College,  St.  Andrews.      8vo.      8s.  6d.  net. 

SCHOOL     READINGS     IN     THE     GREEK     TESTAMENT. 
Being  the  Outlines  of  the  Life  of  our  Lord  as  given  by  St.  Mark,  with 
additions  from  the  Text  of  the  other  Evangelists.    Edited,  with  Notes 
and  Vocabulary,  by  Rev.  A.  Calvert,  M.  A.     Fcap.  8vo.    2s.  6d. 
Gospel  of  St.  Luke — 

THE  GOSPEL  ACCORDING  TO  ST.  LUKE.      The  Greek  Text 

as  Revised  by  Bishop  Westcott  and  Dr.  Hort.   With  Introduction 

and  Notes  by  Rev.  J.  Bond,  M.A.      Fcap.  8vo.      2s.  6d. 

GLASGOW  HERALD.— "The  notes  are  short  and  crisp— suggestive  rather  than 
exhaustive." 

THE  GOSPEL  OF  THE  KINGDOM  OF  HEAVEN.  A  Course 
of  Lectures  on  the  Gospel  of  St.  Luke.  By  F.  D.  Maurice. 
Crown  8vo.      3s.  6d. 

THE  GOSPEL  ACCORDING  TO  ST.  LUKE  IN  GREEK, 
AFTER  THE  WESTCOTT  AND  HORT  TEXT.  Edited, 
with  Parallels,  Illustrations,  Various  Readings,  and  Notes,  by  the 
Rev.  Arthur  Wright,  M.A.     Demy  4to.     7s.  6d.  net. 

ST.  LUKE  THE  PROPHET.  By  Edward  Carus  Selwyn,  D.D. 
Gospel  of  St.  John —  [Crown  8vo.      8s.  6d.  net. 

THE  CENTRAL  TEACHING  OF  CHRIST.  Being  a  Study  and 
Exposition  of  St.  John,  Chapters  XIII.  to  XVH.  By  Rev.  Canon 
Bernard,  M.A.     Crown  8vo.     7s.  6d. 

EXPOSITOR  V  TIMES. — "  Quite  recently  we  have  had  an  exposition  by  him  whom 
many  call  the  greatest  expositor  living.  But  Canon  Bernard's  work  is  still  the  work  that 
will  help  the  preacher  most." 

THE  GOSPEL  OF  ST.  JOHN.    By F.  D.  Maurice.   Cr.Svo.    3s.  6d. 


10  MACMILLAN  AND  CO.'S 

THE  ACTS  OF  THE  APOSTLES. 

ADDRESSES    ON    THE    ACTS    OF    THE    APOSTLES.      By 
the    late     Arciihishop     Benson.       With    an     Introduction    by 
Adeline,  Duchess  of  Bedford.     Super  Royal  8vo.     21s.  net. 
THE    CREDIBH^ITY    OF    THE    BOOK    OF   THE   ACTS    OF 
THE    APOSTLES.       Being  the  Hulsean  Lectures  for    1 900-1. 
By  the  Rev.  Dr.  Chase,  President  of  Queens'  College,  Cambridge. 
Crown  8vo.      6s, 
THE  OLD  SYRIAC  ELEMENT  IN  THE  TEXT  OF  THE  CODEX 
BEZAE.      By  the  Rev.  F.  U.  Chase,  D.D.      8vo.      7s.  6d.  net. 
THE  ACTS  OF  THE  APOSTLES  IN  GREEK  AND  ENGLISH. 
With  Notes  by  Rev,  F.  Rendai.l,  M.A.     Cr.  8vo.      6s. 
SA  TURDA  V  REVIEW.—''  Mr.  Kendall  has  given  us  a  very  useful  as  well  as  a 
verj'  scholarly  book." 

MANCHESTER  GUARDIAN.—''  Mr.  Kendall  is  a  careful  scholar  and  a  thought- 
ful writer,  and  the  student  may  learn  a  good  deal  from  his  cohimentary." 

THE  ACTS  OF  THE  APOSTLES.  By  F.  D.  Maurice.  Cr. 
8vo.      3s.  6d. 

THE  ACTS  OF  THE  APOSTLES.  Being  the  Greek  Text  as 
Revised  by  Bishop  Westcott  and  Dr.  HORT.  With  Explanatory 
Notes  by  T.  E.  Page,  M.A.      Fcap.  8vo.      3s.  6d. 

ACTS  OF  THE  APOSTLES.  The  Authorised  Version,  with  Intro- 
duction and  Notes,  by  T.  E.  Page,  M.A.,  and  Rev.  A.  S. 
Wali'ole,  M.A.      Fcap.  8vo.     2s.  6d. 

THE  CHURCH  OF  THE  FIRST  DAYS.  The  Church  of 
Jerusalem.  The  Church  of  the  Gentiles.  The  Church 
OF  the  World.  Lectures  on  the  Acts  of  the  Apostles.  By 
Very  Rev.  C.  J.  Vaughan.      Crown  8vo.       los.  6d. 

THE  EPISTLES— The  Epistles  of  St.  Paul— 

ST.  PAUL'S  EPLSTLE  TO  THE  ROMANS.      The  Greek  Text, 
with  English  Notes.    By  Very  Rev.  C.  J.  Vaughan.    7th  Edition. 
Crown  8vo.      7s.  6d. 
ST.    PAUL'S  EPISTLE  TO  THE  ROMANS.      A  New  Transla- 
tion by  Rev.  W'.  G.  RUTHERFORD.      8vo.      3s.  6d.  net. 
PILOT. — "Small  as  the  volume  is,  it  has  very  much  to  s.ay,  not  only  to  professed 
students  of  the  New  Testament,  but  also  to  the  ordinary  reader  of  the  Bible.  .  .  .   The 
layman  who  buys  the  book  will  be  grateful  to  one  who  helps  him  to  realise  that  this  per- 
plexing Epistle  '  was  once  a  plain  letter  concerned  with  a  theme  which  plain  men  might 
understand.'  " 

PROLEGOMENA     TO     ST.     PAUL'S     EPISTLES     TO     THE 
ROMANS  AND  THE  EPIIESIANS.     By  Rev.  F.  J.  A.  HoRT. 
Crown  8vo.     6s. 
TIMES. — "  Will  be  welcomed  by  all  theologians  as  '  an  invaluable  contribution  to  the 
study  of  those  Epistles'  as  the  editor  of  the  volume  justly  calls  it." 

DA IL  Y  CHRONICLE. — "  The  lectures  are  an  important  contribution  to  the  study 
of  the  famous  Epistles  of  which  they  treat." 

ST.   PAUL'S   EPISTLE  TO  THE  GALATIANS.      An  Essay  on 

its  Destination  and  Date.     By  E.    H.  Askwith,   D.D.      Crown 

8vo.      3s.  6d.  net. 
ST.    PAUL'S    EPISTLE    TO    THE    GALATIANS.      A    Revised 

Text,    with  Introduction,    Notes,  and    Dissertations.      By    Bishop 

LiGHTFOOT.      loth  Edition.      8vo.      12s. 


THEOLOGICAL  CATALOGUE  ii 

The  Epistles  of  St.  Paul — continued. 

SAINT  PAUL'S  EPISTLE  TO  THE  EPHESIANS.  The  Greek 
Text  with  Notes  and  Addenda.  By  the  late  Brooke  Foss  West- 
COTT,  D.D.,  D.C.L.,  Lord  Bishop  of  Durham.    8vo.     los.  6d. 

ST.  PAUL'S  EPISTLE  TO  THE  EPHESIANS.  A  Revised 
Text  and  Translation,  with  Exposition  and  Notes.  By  J.  Armitage 
Robinson,  D.D.,  Dean  of  Westminster,     and  Edition.    8vo.     12s. 

GUARDIAN. — "  Although  we  have  some  good  commentaries  on  Ephesians,  ...  no 
one  who  has  studied  this  Epistle  would  say  that  there  was  no  need  for  further  light  and 
leading  ;  and  the  present  volume  covers  a  good  deal  of  ground  which  has  not  been 
covered,  or  not  nearlj'  so  well  covered,  before." 

CHURCH  TIMES. — "We  have  no  hesitation  in  saying  that  this  volume  will  at 
once  take  its  place  as  the  standard  commentary  upon  the  Epistle  to  the  Ephesians.  .  .  . 
_We  earnestly  beg  the  clergy  and  intelligent  laity  to  read  and  ponder  over  this  most 
inspiring  volume." 

ST.  PAUL'S  EPISTLE  TO  THE  PHILIPPIANS.  A  Revised 
Text,  with  Introduction,  Notes,  and  Dissertations.  By  Bishop 
LiGHTFOOT.      9th  Edition,      8vo.      12s. 

ST.  PAUL'S  EPISTLE  TO  THE  PHILIPPIANS.  With  transla- 
tion, Paraphrase,  and  Notes  for  English  Readers.  By  Very  Rev. 
C.  J.  Vaughan.     Crown  Svo.      5s. 

ST.  PAUL'S  EPISTLES  TO  THE  COLOSSIANS  AND  TO 
PHILEMON.  A  Revised  Text,  with  Introductions,  etc.  By 
Bishop  LiGHTFOOT.      9th  Edition.      Svo.     12s. 

THE  EPISTLE  TO  THE  COLOSSIANS.  Analysis  and  Ex- 
amination Notes.    By  Rev.  G.  W.  Garrod.     Crown  Svo.     3s.  net. 

AN  INTRODUCTION  TO  THE  THESSALONIAN  EPISTLES. 
By  E.  H.  ASKWITH,  D.D.,  Chaplain  of  Trinity  College,  Cambridge. 
Crown  Svo.      4s.  net. 

ST.    PAUL'S   EPISTLES  TO  THE  THESSALONIANS.       The 

Greek  Text,  with  Introduction  and  Notes  by  George  Milligan, 

D.D.      Svo.      I2s. 

GUARDIAN. — "  It  is  thorough  and  scholarly,  and  the  reader,  whether  orno  he  agrees 
with  all  the  conclusions  reached,  will  find  all  the  material  that  is  necessary  for  forming  a 
reasonable  opinion  for  himself." 

ST.  PAUL'S  EPISTLES  TO  THE  THESSALONIANS  AND 
TO  THE  CORINTHIANS.  A  New  Translation  by  Rev.  W. 
G.  Rutherford.      Svo.     3s.  6d.  net. 

GUARDIAN. — "  Those  who  can  compare  it  not  only  with  other  English  Versions, 
but  with  the  Greek,  will  find  that  it  is  an  illuminating  paraphrase,  and  will  often  be 
charmed  by  its  felicitous  renderings." 

THE  FIRST  EPISTLE  TO  THE  THESSALONIANS.  With 
Analysis  and  Notes  by  the  Rev.  G.  W.  Garrod,  B.A.  Crown 
Svo.      2s.  6d.  net. 

THE  SECOND  EPISTLE  TO  THE  THESSALONIANS.  With 
Analysis  and  Notes  by  Rev.  G.  W.  Garrod.    Cr.  Svo.    2s.  6d.  net. 

THE  EPISTLES  OF  ST.  PAUL  TO  THE  EPHESIANS,  THE 
COLOSSIANS,  AND  PHILEMON.  With  Introductions  and 
Notes.      By  Rev.  J.  Ll.  Davies.      2nd  Edition.      Svo.      7s.  6d. 


12  MACMILLAN   AND  CO.'S 

The  Epistles  of  St.  Paul — continued. 

THE  EriSTLES  OF  ST.  PAUL.  For  English  Readers.  Part  I.  con- 
taining the  First  Epistle  to  the  Thessalonians.  By  Very  Rev.  C. 
J.  Vaughan.      2nd  Edition.      8vo.      Sewed,      is.  6d. 

NOTES  ON  EPISTLES  OF  ST.  PAUL  FROM  UNPUBLLSIIED 
COMMENTARIES.  By  Bishop  Lightkoot,  U.D.  Second 
Edition.      8vo.      12s. 

THE  LETTERS  OF  ST.  PAUL  TO  SEVEN  CHURCHES 
AND  TIH<EE  FRIENDS.  With  the  Letter  to  the  Hebrews. 
Translated  by  Arthur  S.  Way,  D.Litt.  Second  Edition. 
Crown  8vo.      5s.  net. 

ANALYSIS  OF  CERTAIN  OF  ST.  PAUL'S  EPISTLES.  Re- 
printed from  Bishop  Lightfoot's  Commentaries.  With  Preface 
by  the  Lord  Bishop  of  Durham.      Fcap.  Svo.      is.  net. 

The  Epistles  of  St.  Peter— 

THE  FIRST  EPISTLE  OF  ST.  PETER,  I.  i  to  II.  17.    The  Greek 

Text,   with  Introductory    Lecture,   Commentary,    and    additional 

Notes.    BythelateF.  J.  A.  IIORT,  D.D.,D.C.L.,LL.D.    Svo.   6s. 

THE    FIRST    EPISTLE    OF    ST.    PETER   (Greek  Text).      By 

Canon  J.  Howard  B.  Masterman.     Crown  Svo.     3s.  6d.  net. 

The  Epistle  of  St.  Jude  and  the  Second  Epistle  of  St.  Peter— 

THE  EPISTLE  OF  ST.  JUDE  AND  THE  SECOND  EPISTLE 
OF  ST.  PETER.  Greek  Text,  with  Introduction,  Notes,  and 
Comments.    By  Joseph  B.  Mayor,  M. A.,  Litt.D.    Svo.    14s.net. 

iV/}77<9x^'.—"  An  edition  which  will  rank  for  many  years  as  the  most  generous  and 
probably  the  most  competent  in  existence  ...  For  its  excellence  the  scholar  wili  seek 
in  vaiii  elsewhere." 

The  Epistle  of  St.  James — 

THE  EPISTLE  OF  ST.  JAMES.  The  Greek  Text,  with  Intro- 
duction and  Notes.  By  Rev.  Joseph  B.  Mayor,  M.A.  2nd 
Edition.      Svo.      14s.  net. 

The  Epistles  of  St.  John— 

THE  EPISTLES  OF  ST.  JOHN.  By  F.  D.  Maurice.     Crown 

Svo.      3s.  6d. 

THE  EPISTLES  OF  ST.  JOHN.  The  Greek  Text,  with  Notes. 

By  Right  Rev.  Bishop  Westcott.  4th  Edition.     Svo.     12s.  6d. 

GUARDIA.W. — "  It  contains  a  new  or  rather  revised  text,  with  careful  critical  remarks 
and  helps  ;  very  copious  footnotes  on  the  text  ;  and  after  each  of  the  chapters, 
longer  and  more  elaborate  notes  in  treatment  of  leading  or  difficult  questions,  whether  in 
respect  of  re.-idinj;  or  theology.  .  .  .  Dr.  Westcott  h;is  accumulated  round  them  so  much 
m.itter  that,  if  not  new,  was  forgotten,  or  generally  unobserved,  and  has  thrown  so  much 
light  upon  their  language,  theology,  and  characteristics.  .  .  .  The  notes,  critical, 
lUustnative,  and  exegetical,  which  are  given  beneath  the  text,  are  extraordinarily  full  and 
careful  .  .  .  They  exhibit  the  same  minute  analysis  of  everj'  phrase  and  word,  the  same 
scrupulous  weighing  of  every  inflection  and  variation  that  characterised  Dr.  Westcott's 
comrnentary  on  the  Gospel.  .  .  .  There  is  sc.-ircely  a  syllable  throughout  the  Epistles 
which  is  dismissed  without  having  undergone  the  most  anxious  interrogation." 

SA  TURD  A  y  REVIEW.—"  The  more  we  examine  this  precious  volume  the  more 
Its  exceeding  richness  in  spiritual  as  well  .as  in  literary  material  grows  upon  the  mind." 


THEOLOGICAL  CATALOGUE  13 

The  Epistle  to  the  Hebrews — 

THE  EPISTLE  TO  THE  HEBREWS  IN  GREEK  AND 
ENGLISH.     With  Notes.     By  Rev.  F.  Rendall.    Cr.  8vo.    6s. 

THE  EPISTLE  TO  THE  HEBREWS.  English  Text,  with  Com- 
mentary.     By  the  same.      Crown  8vo.      7s.  6d. 

THE  EPISTLE  TO  THE  HEBREWS.      With  Notes.      By  Very 

Rev.  C.  J.  Vaughan.      Crown  8vo.      7s.  6d. 

TIMES. — "The  name  and  reputation  of  the  Dean  of  LlandafF  are  a  better  recom- 
mendation than  we  can  give  of  the  EpistU  to  the  Hebrcivs,  the  Greek  text,  with  notes  ; 
an  edition  which  represents  the  results  of  more  than  thirty  years'  experience  in  the  training 
of  students  for  ordination." 

THE  EPISTLE  TO  THE  HEBREWS.       The  Greek   Text,  with 

Notes  and  Essays.    By  Right  Rev.  Bishop  Westcott.     Svo.     14s. 

GUARDIAN. — "  In  form  this  is  a  companion  volume  to  that  upon  the  Epistles  of  St. 
John.  The  type  is  excellent,  the  printing  careful,  the  index  thorough  ;  and  the  volume 
contains  a  full  introduction,  followed  by  the  Greek  text,  with  a  running  commentary,  and 
a  number  of  additional  notes  on  verbal  and  doctrinal  points  which  needed  fuller  discus- 
sion. .  .  .  His  conception  of  inspiration  is  further  illustr.ited  by  the  treatment  of  the  Old 
Testament  in  the  Epistle,  and  the  additional  notes  that  bear  on  this  point  deserve  very 
careful  study.  The  spirit  in  which  the  student  should  approach  the  perplexing  questions 
of  Old  Testament  criticism  could  not  be  better  described  than  it  is  in  the  last  essay." 

The  Book  of  Revelations — 

THE    APOCALYPSE    OF    ST.    JOHN.     The   Greek  Text,   with 

Introduction,  Notes,  and  Indices.      By  the  Rev.  Professor  H.  B. 

SwETE,  D.D.     Second  Edition.      Svo.      153. 

CHURCH  TIMES. — "  We  may  at  once  say  that  no  student  of  the  Apocalypse  will 
in  the  future  be  able  to  do  without  it.  Dr.  Swete's  treatment  is  exhaustive  and 
impartial,  his  personal  modesty  with  regard  to  expressions  of  opinion  is  great,  while  his 
knowledge  is  wide  and  varied,  and  his  method  is  characterised  by  intense  reverence.  .  .  . 
The  commentary  is  a  model  of  painstaking  care  and  thought,  and  particularly  strong  on 
its  linguistic  side." 

THE  APOCALYPSE  OF  ST.  JOHN.  I.-III.  The  Greek  Text, 
with  Introduction,  Commentary,  and  Additional  Notes.  By  the 
late  F.  J.  A.  Hort,  D.D.      8vo.      5s. 

GUARDIAN. — "It  is  rich  in  thought  and  learning  and  critical  skill,  and  it  is  worthy 
of  all  the  praise  that  Dr.  Sanday  bestows  on  it  in  the  Preface  which  he  has  supplied." 

THE  APOCALYPSE.  A  Study.  By  Archbishop  Benson. 
8vo.      8s.  6d.  net. 

LECTURES  ON  THE  APOCALYPSE.  By  Rev.  Prof.  W. 
MiLLlGAN.      Crown  Svo.      5s. 

DISCUSSIONS  ON  THE  APOCALYPSE.     By  the  same.     Crown 

Svo.     5s. 
LECTURES  ON  THE  REVELATION  OF  ST.  JOHN.      By  Very 

Rev.  C.  J.  Vaughan.      5th  Edition.     Crown  Svo.      ids.  6d. 

THE  CHRISTIAN  PROPHETS  AND  THE  PROPPIETIC 
APOCALYPSE.  By  Edward  Carus  Selwyn,  D.D.  Crown 
Svo.      6s.  net. 

THE  BIBLE  WORD-BOOK.  By  W.  Aldis  Wright,  Litt.D., 
LL.D.      2nd  Edition.      Crown  Svo.      7s.  6d. 


14  MACMILLAN  AND  CO.'S 

Cbristian  Cburcb,  1bi5torv>  of  tbe 

Bury  (Professor  J.  B.)— THE  LIFE  OF  ST.  PATRICK,  AND 

HIS   PLACE  IN   HISTORY.      Svo.      12s.  net. 
Cheetham  (Archdeacon). — A  HISTORY  OF  THE  CHRISTIAN 
CHURCH  DURING  THE  FIRST  SIX  CENTURIES.      Cr. 
Svo.      IDS.  6d. 
A  HISTORY  OF  THE  CHRISTIAN  CHURCH   SINCE   THE 
REFORMATION.      Crown  Svo.      los.  6d. 
Gwatkin(H.  M.)— SELECTIONS  FROM  EARLY  WRITERS 
Illustrative  of  Church  History  to  the  Time  of  Constantine.      2nd 
Edition.      Revised  and  Enlarged.      Cr.  Svo.      4s.  6d.  net. 

To  this  edition  have  been  prefixed  short  accounts  of  the  writers 
from  whom  the  passages  are  selected. 
EARLY  CHURCH   HISTORY  (to  a.d.  313).      2  vols.      Svo. 
Hardwick  (Archdeacon). — A  HISTORY  OF  THE  CHRISTIAN 
CHURCH.  Middle  Age.  Ed.  by  Bishop  Stubbs.  Cr.  Svo.   ios.  6d. 
A  HLSTORY  OF  THE  CHRISTIAN  CHURCH  DURING  THE 
REFORMATION.   Revised  by  Bishop  Stubbs.  Cr.  Svo.    los.  6d. 
Hort    (Dr.    F.    J.    A.)  — TWO     DISSERTATIONS.        I.     On 
MOXOFEXHS  GEOS  in   Scripture   and   Tradition.      II.    On  the 
"  Constantinopolitan "    Creed    and    other    Eastern   Creeds   of  the 
Fourth   Century.     Svo.     7s.  6d. 
JUDAISTIC  CHRISTIANITY.      Crown  Svo.      6s. 
THE  CHRISTIAN  ECCLESIA.       A  Course  of  Lectures   on   the 
Early  History  and   Early  Conceptions  of  the  Ecclesia,  and  Four 
Sermons.      Crown  Svo.      6s. 
Kruger    (Dr.     G.)— HISTORY     OF     EARLY     CHRISTIAN 
LITERATURE  IN  THE  FIRST  THREE  CENTURIES.    Cr. 
Svo.      Ss.  6d.  net. 
Lea  (Dr.  Henry  C.)— A  HISTORY  OF  THE  INQUISITION 
OF  SPAIN.      In  4  volumes.      Svo.      los.  6d.  net  each. 
THE   INQUISITION   IN   THE   SPANISH   DEPENDENCIES  : 
SICILY  —  NAPLES  —  SARDINIA  —  MILAN  —  THE  CAN- 
ARIES —  MEXICO  —  PERU  —  NEW     GRANADA.        Svo. 
IDS.  6d.  net. 
HISTORY  OF  THE  INQUISITION  OF  THE  MIDDLE  AGES. 
3  vols.      Svo.      3 IS.  6d.  net. 
Lowrie  (W.)— CHRISTIAN    ART    AND    ARCHEOLOGY: 
A  HANDBOOK  TO  THE  MONUMENTS  OF  THE  EARLY 
CHURCH.      Crown  Svo.      los.  6d.  [Svo.      21s.  net. 

Oliphant  (T.  L.  Kington).— ROME  AND   REFORM.      2  vols. 
Simpson  (W.)— AN  EPITOME  OF  THE  HISTORY  OF  THE 

CHRISTIAN  CHURCH.      Fcap.  Svo.      3s.  6d. 
Sohm     (Prof.)  — OUTLINES     OF     CHURCH      HISTORY. 
Translated  by  Miss  May  Sinclair.      With  a  Preface  by  Prof.  H. 
M.  GWATKIN,  M.A.      Crown  Svo.      3s.  6d. 


THEOLOGICAL  CATALOGUE  15 

Vaughan  (Very  Rev.  C.  J.)— THE  CHURCH  OF  THE  FIRST 

DAYS.     The  Church  of  Jerusalem.     The  Church  of  the 
Gentiles.    The  Church  of  the  World.    Crown  8vo.    ids.  6d. 


tTbe  (Tburcb  of  lEnGlanb 

CatecMsm  of — 

CATECHISM  AND  CONFIRMATION,  By  Rev.  J.  C.  P. 
Aldous.      Pott  8vo.      IS.  net. 

THOSE  HOLY  MYSTERIES.  By  Rev.  J.  C.  P.  Aldous.  Pott 
8vo.      IS.  net. 

A  CLASS-BOOK  OF  THE  CATECHISM  OF  THE  CHURCH 
OF  ENGLAND.     By  Rev.  Canon  Maclear.     Pott  8vo.     is.  6d. 

A  FIRST  CLASS-BOOK  OF  THE  CATECHISM  OF  THE 
CHURCH  OF  ENGLAND,  with  Scripture  Proofs  for  Junior 
Classes  and  Schools.      Bv  the  same.      Pott  8vo.      6d. 

THE  ORDER  OF  CONFIRMATION,  with  Prayers  and  Devo- 
tions.     By  the  Rev.  Canon  Maclear.      32mo.      6d. 

NOTES  FOR  LECTURES  ON  CONFIRMATION.  By  the 
Rev.  C.  J.  Vaughan,  D.D.     Pott  8vo.     is.  6d. 

THE  BAPTISMAL  OFFICE  AND  THE  ORDER  OF  CON- 
FIRMATION. By  the  Rev.  F.  Procter  and  the  Rev,  Canon 
Maclear,     Pott  8vo.     6d. 

Dise  sta'blisliment — 

DISESTABLISHMENT   AND   DISENDOWMENT,      What    are 

thev?     By  E.  A.  Freeman.     Crown  8vo.      Sewed,  6d, 
A  DEFENCE  OF  THE   CHURCH   OF   ENGLAND  AGAINST 

DISESTABLISHMENT.     By  Roundell,  Earl  of  Selborne, 

Crown  8vo,      2s.  6d. 
ANCIENT  FACTS  &  FICTIONS  CONCERNING  CHURCHES 

AND  TITHES.    By  the  same.    2nd  Edition.    Crown  8vo.    7s.  6d. 
A  HANDBOOK  ON  WELSH  CHURCH   DEFENCE.      By  the 

Bishop  of  St.  Asaph.      3rd  Edition.      Fcap.  8vo.      Sewed,  6d. 

Dissent  in  its  Relation  to — 

DISSENT  IN  ITS  RELATION  TO  THE  CHURCH  OF  ENG- 
LAND. By  Rev.  G.  H.  Curteis.  Bampton  Lectures  for  187 1. 
Crown  8vo.      7s,  6d, 

History  of — 

HISTORY  OF  THE  ENGLISH  CHURCH,  Edited  by  the  late 
Dean  Stephens  and  the  Rev.  W.  Hunt,  D.Litt.  In  Eight 
Volumes.      Crown  8vo. 

Vol.  L  HISTORY  OF  THE  CHURCH  OF  ENGLAND 
FROM  ITS  FOUNDATION  TO  THE  NORMAN  CON- 
QUEST (597-1066).  By  the  Rev.  W.  Hunt.  7s.  6d. 
Vol.  II.  THE  ENGLISH  CHURCH  FROM  THE  NOR- 
MAN CONQUEST  TO  THE  ACCESSION  OF  EDWARD 
I.  (1066-1272).     By  Dean  Stephens.     7s.  6d. 


i6  MACMILLAN  AND  CO.'S 

History — continued. 

Vol.  III.  THE  ENGLISH  CHURCH  IN  THE  FOUR- 
TEENTH AND  FIFTEENTH  CENTURIES  (1272-1486). 
By  the  Rev.  Canon  Cai'KS,  sometime  Reader  of  Ancient 
History  in  the  University  of  Oxford.     7s.  6d. 

Vol.  IV.  THE  ENGLISH  CHURCH  IN  THE  SIX- 
TEENTH CENTURY,  FROM  THE  ACCESSION  OF 
HENRY  VIII.  TO  THE  DEATH  OF  MARY  (1509-1558). 
By  James  Gairdnek,  C.B.  ,  LL.D.     7s.  6d. 

Vol.  V.  THE  ENGLISH  CHURCH  IN  THE  REIGNS  OF 
ELIZABETH  AND  JAMES  I.  (1558- 1625).  By  the  Rev. 
W.  H.  Frere.     7s.  6d. 

Vol.  VI.  THE  ENGLISH  CHURCH  FROM  THE  ACCES- 
SION OF  CHARLES  I.  TO  THE  DEATH  OF  ANNE 
(1625- 17 14).  By  the  Rev.  W.  H.  Hutton,  B.D.,  Fellow  of 
St.  John's  College,  Oxford.      7s.  6d. 

Vol.  Vn.  THE  ENGLISH  CHURCH  FROM  THE  ACCES- 
SION OF  GEORGE  I.  TO  THE  END  OF  THE 
EIGHTEENTH  CENTURY  (1714-1800).  By  the  late  Rev. 
Canon  Overton,  D.D.,andtheRev.  F.  Rei.ton,  A.K.C.  7s. 6d. 

In  Preparation. 
Vol.  VIII.     THE   ENGLISH  CHURCH   IN  THE  NINE- 
TEENTFI  CENTURY,     By  F.  W.  Cornish,  M.A.,  Vice- 
Provost  of  Eton  College. 
THE  STATE   AND    THE  CHURCH.       By   the   Hon.   Arthur 

Elliot.     Crown  8vo.     2s.  6d. 
LOLLARDY  AND  THE  REFORMATION  IN  ENGLAND.     An 
Historical  Survey.      By  James  Gairdner,    C.B.,    Hon.    LL.D. 
Edin.      2  vols.      8vo. 
DOCUMENTS    ILLUSTRATIVE    OF    ENGLISH     CHURCH 
HISTORY.      Compiled  from  Original  Sources  by  Henry  Gee, 
B.D.,  F.S.A.,  and  W.  J.  Hardy,  F.S.A.     Cr.  8vo.      los.  6d. 
THE    NATIONAL    CHURCH.      Essays  on   its    History   and    Co^i- 
stitution,    and    Criticisms    of    its     Present    Administration.       By 
H.  Hensley  Henson,  B.D.  ,  Canon  of  Westminster.     \Vith  an 
Introduction  by  the  Rev.  J.  Llewelyn  Davies,  D.D.     Crown 
Svo.      6s. 
Holy  Communion — 

THE     COMMUNION     SERVICE    FROM     THE     BOOK    OF 

COMMON    PRAYER,  with  Select  Readings  from  the  Writings 

of  the  Rev.  F.  D.  Maurice.      Edited  by  Bishop  Cole.nso.     6th 

Edition.      i6mo.      2s.  6d. 

FIRST  COMMUNION,  with   Prayers  and  Devotions  for  the  newly 

Confirmed.      By  Rev.  Canon  Maclear.      32nio.      6d. 
A  MANUAL  OF  INSTRUCTION  FOR  CONFIRMATION  AND 
FIRST   COMMUNION,   with   Prayers   and    Devotions.      By  the 

Liturgy—  f"^'"^-     32mo.     2s. 

A  COMPANION  TO  THE  LECTIONARY.    By  Rev.  W.  Benham, 
B.D.      Crown  8vo.      4s.  6d. 


THEOLOGICAL  CATALOGUE  17 

Liturgy — continued. 

AN  INTRODUCTION  TO  THE  CREEDS.  By  Rev.  Canon 
Maclear.      Pott  8vo.     3s.  6d. 

CHURCH  QUARTERL  Y  REVIEW.—"  Mr.  Maclear's  text-books  of  Bible  history 
are  so  well  known  that  to  praise  them  is  unnecessary.  He  has  now  added  to  them  An 
Introduction  to  the  Creeds.,  which  we  do  not  hesitate  to  call  admirable.  The  book 
consists,  first,  of  an  historical  introduction,  occupying  53  pages,  then  an  exposition  of 
the  twelve  articles  of  the  Creed  extending  to  page  299,  an  appendix  containing  the  texts 
of  a  considerable  number  of  Creeds,  and  lastly,  three  indices  which,  as  far  as  we  have 
tested  them,  we  must  pronounce  very  good.  .  .  .  We  may  add  that  we  know  already 
that  the  book  has  been  used  with  great  advantage  in  ordinary  parochial  work." 

AN      INTRODUCTION     TO     THE     ARTICLES     OF     THE 
CHURCH  OF  ENGLAND.      By  Rev.  G.  F.  Maclear,  D.D., 
and  Rev.  W.  W.  Williams.     Crown  8vo.      los.  6d. 
The  Bishop  of  Salisbury  at  the  Church  Congress  spoke  of  this  as  "  a  book  which 
will  doubtless  have,  as  it  deserves,  large  circulation." 

ST.  JAMES'S  GAZETTE.— "T\\so\og\cz\  students  and  others  will  find  this  com- 
prehensive yet  concise  volume  most  valuable." 

GLASGOW  HERALD.— "  \  valuable  addition  to  the  well-known  series  of  Theo- 
logical Manuals  published  by  Messrs.  Macmillan." 

CHURCH  TIMES. — "Those  who  are  in  any  way  responsible  for  the  training  of 
candidates  for  Holy  Orders  must  often  have  felt  the  want  of  such  a  book  as  Dr.  Maclear, 
with  the  assistance  of  his  colleague,  Mr.  Williams,  has  just  published." 

NEW  HISTORY  OF  THE  BOOK  OF  COMMON  PRAYER. 
With  a  rationale  of  its  Offices  on  the  basis  of  the  former  Work  by 
Francis  Procter,  M.A.  Revised  and  re-written  by  Walter 
Howard  Frere,  M.A.,  Priest  of  the  Community  of  the  Resur- 
rection.     Second  Impression.      Crown  8vo.      12s.  6d. 

AN  ELEMENTARY  INTRODUCTION  TO  THE  BOOK  OF 
COMMON  PRAYER.  By  Rev.  F.  Procter  and  Rev.  Canon 
Maclear.     Pott  8vo.     2s.  6d. 

THE   ELIZABETHAN   PRAYER-BOOK  AND    ORNAMENTS. 

With    an    Appendix    of    Documents.       By    Henry    Gee,    D.D. 

Crown  8vo.      5^- 
TWELVE  DISCOURSES  ON  SUBJECTS  CONNECTED  WITH 

THE  LITURGY  AND  WORSHIP  OF  THE  CHURCH  OF 

ENGLAND.      By    Very  Rev.   C.  J.   Vaughan.      4th    Edition. 

Fcap.  8vo.     6s. 

Historical  and  Biographical — 

THE    ECCLESIASTICAL    EXPANSION    OF    ENGLAND    IN 
THE    GROWTH    OF    THE    ANGLICAN    COMMUNION. 
Hulsean  Lectures,  1894-95.     By  Alfred  Barry,  D. D.,  D.C.L., 
formerly  Bishop  of  Sydney  and  Primate  of  Australia  and  Tasmania. 
Crown  8vo.      6s. 
The  author's  preface  says  :   "  The  one  object  of  these  lectures — delivered 
on  the  Hulsean  Foundation  in   1894-95 — is  to  make  some  slight  contribu- 
tion to  that  awakening  of  interest  in  the  extraordinary  religious  mission  of 
England  which  seems  happily  characteristic  of  the  present  time. " 

DAILY  NEWS. — "  These  lectures  are  particularly  interesting  as  containing  the  case 
for  the  Christian  missions  at  a  time  when  there  is  a  disposition  to  attack  them  in  some 
quarters.  ' 


i8  MACMILLAN  AND  CO.'S 

Historical  and  Biographical — continued. 

LIVES  OF  THE  ARCHBISHOPS  OF  CANTERBUia^  From 
St.  Augustine  to  Juxon.  By  the  Very  Rev.  Walter  Farquiiak 
Hook,  D.D.,  Dean  of  Chichester.  Demy  8vo.  The  volumes  sold 
separately  as  follows -.—Vol.  I.,  15s.  ;  Vol.  H.,  15s.  ;  Vol.  V., 
15s.  ;  Vols.  VI.  and  VII.,  30s.  ;  Vol.  VIII.,  15s.  ;  Vol.  X., 
15s.  ;  Vol.  XL,  iss.  ;  Vol.  XIL,  15s. 
ATHKN.-EUM.—"'\:hG  most  impartial,  the  most  instructive,  and  the  most  interest- 
ing of  histories." 

THE  LIFE  OF  THE  RIGHT  REVEREND  BROOKE  FOSS 
WESTCOTT,  D.D.,  Late  Lord  Bishop  of  Durham.  By  his  Son, 
the  Rev.  Arthur  Westcott.  With  Photogravure  Portraits. 
2  vols.  Extra  Crown  8vo.  17s.  net.  Abridged  edition  in  One 
Vol.      Extra  Crown  8vo.      8s.  6d.  net. 

MEMOIRS  OF  ARCHBISHOP  TEMPLE.  By  Seven  Friends. 
Edited  by  E.  G.  Sandford.  With  Photogravure  and  other 
Illustrations.     2  vols.      8vo.      36s.  net. 

RUGBY  MEMOIR  OF  ARCHBISHOP  TEMPLE,  1857-1869. 
By  F.  E.  Kitchener,  Assistant  Master  at  Rugby  School,  1862- 
1875.      With  Portrait.      8vo.      Sewed,  is.  6d.  net. 

THE  EXETER  EPISCOPATE  OF  ARCHBISHOP  TEMPLE, 
1869-1885.  By  E.  G.  Sandford,  his  sometime  Chaplain,  Arch- 
deacon of  Exeter.  With  Photogravure  and  other  Illustrations. 
8vo.      3s.  6d.  net. 

FREDERICK  TEMPLE.  An  Appreciation.  By  E.  G.  Sandford, 
Archdeacon  of  Exeter.  With  a  Biographical  Introduction  by 
William  Temple,  Fellow  of  Queen's  College,  Oxford  ;  son  of 
the  Archbishop.      W'ith  Frontispiece.      8vo.      4s.  net. 

LIFE  AND  LETTERS  OF  ARCHBISHOP  BENSON.  By  his 
Son. 

Abridged  Edition.      In  one  Vol.      8s.  6d.  net. 

CHARLOTTE  MARY  YONGE  :  HER  LIFE  AND  LETTERS. 
By  Christabel  Coleridge.    With  Portraits.    8vo.    12s.6d.net. 

LIFE  AND  LETTERS  OF  AMBROSE  PHILLIPPS  DE  LISLE. 
By  E.  S.  Purcell.     Two  Vols.      8vo.      25s.  net. 

THE  OXFORD  MOVEMENT.  Twelve  Years,  1833-45.  By 
Dean  Church.     Globe  8vo.     4s.  net. 

THE  LIFE  AND  LETTERS  OF  R.  W.  CHURCH,  late  Dean 
of  St.  Paul's.      Globe  8vo.     4s.  net. 

LIFE  AND  LETTERS  OF  FENTON  JOHN  ANTHONY 
HORT,  D.D.,  D.C.L.,  LL.D.,  sometime  Hulsean  Professor  and 
Lady  Margaret's  Reader  in  Divinity  in  the  University  of  Cambridge. 
By  his  Son,  Arthur  Fenton  Hort,  late  Fellowof  Trinity  College, 
Cambridge.  In  two  Vols.  With  Portrait.  Ex.  Cr.  8vo.  17s.net. 
THE  LIFE  OF  FREDERICK  DENISON  MAURICE.  Chiefly 
told  in  his  own  letters.  Edited  by  his  Son,  Frederick  Maurice. 
With  Portraits.     Two  Vols.     Crown  8vo.      i6s. 


THEOLOGICAL  CATALOGUE  19 

Historical  and  Biographical — continued. 

MEMORIALS.  (PART  I.)  FAMILY  AND  PERSONAL,  1766- 
1865.  By  RouNDELL,  Earl  of  Selborne.  With  Portraits  and 
Illustrations.  Two  Vols.  8vo.  2Ss.net.  (PART  II.)  PERSONAL 
AND  POLITICAL,  1865-1895.      Two  Vols.      25s.  net. 

LIFE  AND  LETTERS  OF  WILLIAM  JOHN  BUTLER,  late 
Dean  of  Lincoln,  sometime  Vicar  of  Wantage.     8vo.     12s.6cl.net. 


IN  THE  COURT  OF  THE  ARCHBISHOP  OF  CANTERBURY. 

Read  and  others  v.   The  Lord   Bishop  of    Lincoln.      Judgment, 

Nov.  21,  1890.      2nd  Edition.      8vo.      2s.  net. 
THE   ARCHBISHOP    OF    CANTERBURY    ON    RESERVATION 

OF    THE    SACRAMENT.      Lambeth    Palace,    May    i,    1900. 

8vo.      Sewed,      is.  net. 
THE     ARCHBISHOP     OF     YORK     ON     RESERVATION      OF 

SACRAMENT.     Lambeth  Palace,  May  i,  1900.      8vo.     Sewed. 

IS.  net. 
CANTERBURY  DIOCESAN   GAZETTE.      Monthly.      8vo.      2d. 


Devotional  %oo^q 

Cornish  (J.  F.)— WEEK  BY  WEEK.      Fcap.  8vo.      3s.  6d. 
Eastlake  (Lady).— FELLOWSHIP:  LETTERS  ADDRESSED 
TO  MY  SISTER-MOURNERS.     Crown  8vo.     2s.  6d. 

ATHENMUM. — "Tender  and  unobtrusive,  and  the  author  thoroughly  realises  the 
sorrow  of  those  she  addresses  ;  it  may  soothe  mourning  readers,  and  can  by  no  means 
aggravate  or  jar  upon  their  feelings." 

CONTEMPORARY  REVIEW.— "  hy^ry  touching  and  at  the  same  time  a  very 
sensible  book.      It  breathes  throughout  the  truest  Christian  spirit." 

NONCONFORMIST. — "A  beautiful  little  volume,  written  with  genuine  feeling, 
good  taste,  and  a  right  appreciation  of  the  teaching  of  Scripture  relative  to  sorrow  and 
suffering." 

IMITATIO  CHRISTI,   Libri  IV.      Printed  in  Borders  after  Holbein, 

Dlirer,  and  other  old  Masters,  containing  Dances  of  Death,  Acts  of 

Mercy,  Emblems,  etc.      Crown  8vo.      7s.  6d. 
Keble    (J.)— THE    CHRISTIAN    YEAR.       Edited  by   C.    M. 

YONGE.     Pott  8vo.     2s.  6d.  net. 
Kingsley      (Charles).  — OUT     OF     THE     DEEP:     WORDS 

FOR   THE   SORROWFUL.        From   the  writings  of  Charles 

Kingsley.      Extra  Fcap.  8vo.     3s.  6d. 
DAILY   THOUGHTS.      Selected   from    the   Writings  of  Charles 

Kingsley.     By  his  Wife.     Crown  8vo.     6s. 
FROM  DEATH   TO   LIFE.     Fragments  of  Teaching  to  a  Village 

Congregation.      With  Letters  on  the  "Life  after  Death."     Edited 

by  his  Wife.     Fcap.  8vo.     2S.  6d. 
Maclear   (Rev.    Canon).— A    MANUAL    OF    INSTRUCTION 

FOR  CONFIRMATION  AND  FIRST  COMMUNION,  WITH 

PRAYERS  AND  DEVOTIONS.     32mo.     2s. 


20  MACMILLAN  AND  CO.'S 

Maurice  (Frederick  Denison).— LESSONS  OF  HOPE.  Readings 
from  the  Works  of  F.  D.  Maurice.  Selected  by  Rev.  J.  Ll. 
Davies,  M.A.     Crown  8vo.     5s. 

THE  COMMUNION  SERVICE.  From  the  Book  of  Common 
Prayer,  with  select  readini,'.s  from  the  writings  of  the  Rev.  F.  D. 
Maurice,  M.A.  Edited  by  the  Rev,  John  William  Colenso, 
D.D.,  Lord  Bishop  of  Natal.      i6mo.      2s.  6d. 

THE  WORSHIP  OF  GOD,  AND  FELLOWSHIP  AMONG  MEN. 
By  Frederick  Denison  Maurice  and  others.    Fcap.  8vo.   3s.  6d. 

RAYS  OF  SUNLIGHT  FOR  DARK  DAYS.  With  a  Preface  by 
Veiy  Rev.  C.  J.  Vaughan,  D.D.   New  Edition.    Pott  8vo.    3s.  6d. 

Welby- Gregory  (The  Hon.  Lady).— LINKS  AND  CLUES. 
2nd  Edition.     Crown  8vo.     6s. 

Westcott  (Bishop).— THOUGHTS  ON  REVELATION  AND 
LI  FE.  Selections  from  the  Writings  of  Bishop  Westcott.  Edited 
by  Rev.  S.  Phillips.     Crown  Svo.     6s. 


^be  ifatbers 

INDEX  OF  NOTEWORTHY  WORDS  AND  PHRASES  FOUND 
IN  THE  CLEMENTINE  WRITINGS,  COMMONLY 
CALLED  THE  HOMILIES  OF  CLEMENT.      Svo.      55. 

Benson  (Archbishop).— CYPRIAN  :  HIS  LIFE,  HIS  TIMES, 
HIS  WORK.  By  the  late  Edward  White  Benson,  Archbishop 
of  Canterbury.     Svo.     21s.net. 

TIMES.—''  In  all  essential  respects,  in  sobriety  of  judgment  and  temper,  in  sym- 
pathetic insight  into  character,  in  firm  grasp  of  historical  and  ecclesiastical  issues,  in 
scholarship  and  erudition,  the  finished  work  is  worthy  of  its  subject  and  worthy  of  its 
author.  .  .  .  In  its  main  outlines  full  of  dramatic  insight  and  force,  and  in  its  details  full 
of  the  fruits  of  ripe  learning,  sound  judgment,  a  lofty  Christian  temper,  and  a  mature 
ecclesiastical  wisdom. 

^'^^J'^.^D^Y  ^^■^^ElK~"On  the  whole,  and  with  all  reservations  which  can 
possibly  be  made,  this  weighty  volume  is  a  contribution  to  criticism  and  learning  on 
which  we  can  but  congratulate  the  Anglican  Church.  We  wish  more  of  her  bishops  were 
capable  or  desirous  of  descending  into  that  arena  of  pure  intellect  from  which  Dr.  Ben.son 
returns  with  these  posthumous  laurels." 

Gwatkin  (H.  M.)— SELECTIONS  FROM  EARLY  WRITERS 
ILLUSTRATIVE  OF  CPIURCH  HISTORY  TO  THE  TIME 
OF  CONSTANTINE.     2nd  Edition.     Crown  Svo.     4s.  6d.  net. 

Hort  (Dr.  F.  J.  A.)— SIX  LECTURES  ON  THE  ANTE- 
NICENE  FATHERS.      Crown  Svo.      3s.  6d. 

TIMES.— "  Tho\\f[y\  certainly  popular  in  form  and  treatment  thev  are  so  in  the  best 
sense  of  the  words,  and  they  bear  throughout  the  impress  of  the  ripe  scholarship  the 
rare  critical  acumen,  and  the  lofty  ethical  temper  which  marked  all  Dr.  Hort's  work." 

NOTES    ON    CLEMENTINE   RECOGNITIONS.      Crown    Svo. 
4s.  6d. 


THEOLOGICAL  CATALOGUE  21 

Hort  (Dr.  F.  J.  A.)  and  Mayor  (J.  B.)— CLEMENT  OF  ALEX- 
ANDRIA :  MISCELLANIES  (STROMATEIS).  Book  VIL 
The  Greek  Text,  with  Introduction,  Translation,  Notes,  Disserta- 
tions, and  Indices.      8vo.      15s.  net. 

Kruger  (G.)— HISTORY  OF  EARLY  CHRISTIAN  LITERA- 
TURE IN  THE  FIRST  THREE  CENTURIES.  Crown  Svo. 
8s.  6d.  net. 

Lightfoot  (Bishop).— THE  APOSTOLIC  FATHERS.  Part  I. 
St.  Clement  of  Rome.  Revised  Texts,  with  Introductions, 
Notes,  Dissertations,  and  Translations.      2  vols.     Svo.      32s. 

THE  APOSTOLIC  FATHERS.  Part  II.  St.  Ignatius  to  St.  Poly- 
carp.  Revised  Texts,  with  Introductions,  Notes,  Dissertations,  and 
Translations.      3  vols.     2nd  Edition.      Demy  Svo.      48s. 

THE  APOSTOLIC  FATHERS.  Abridged  Edition.  With  Short 
Introductions,  Greek  Text,  and  English  Translation.      Svo.      i6s. 

MANCHESTER  GUARDIAN— "  h  conspectus  of  these  early  and  intensely  in- 
teresting Christian  '  Documents  '  such  as  had  not  hitherto  been  attainable,  and  thereby 
renders  a  priceless  service  to  all  serious  students  of  Christian  theology,  and  even  of 
Roman  history." 

NA  TIONAL  OBSERVER.—"  From  the  account  of  its  contents,  the  student  may 
appreciate  the  value  of  this  last  work  of  a  great  scholar,  and  its  helpfulness  as  an  aid  to 
an  intelligent  examination  of  the  earliest  post-Apostolic  writers.  The  texts  are  con- 
structed on  the  most  careful  collation  of  all  the  existing  sources.  The  introductions  are 
brief,  lucid,  and  thoroughly  explanatory  of  the  historical  and  critical  questions  related  to 
the  texts.  The  introduction  to  the  Didache,  and  the  translation  of  the  '  Church  Manual 
of  Early  Christianity,'  are  peculiarly  interesting,  as  giving  at  once  an  admirable  version 
of  it,  and  the  opinion  of  the  first  of  English  biblical  critics  on  the  latest  discovery  in 
patristic  literature." 


1b\)mnoIoG^ 


Bernard  (Canon  T.  D.)  — THE  SONGS  OF  THE  HOLY 
NATIVITY.  Being  Studies  of  the  Benedictus,  Magnificat, 
Gloria  in  Excelsis,  and  Nunc  Dimittis.      Crown  Svo.      5s. 

Brooke  (Stopford  A.)— CHRISTIAN  HYMNS.  Edited  and 
arranged.      Fcap.  Svo.      2s.  6d.  net. 

Selbome  (Roundell,  Earl  of) — 

THE  BOOK  OF  PRAISE.  From  the  best  English  Hymn  Writers. 
Pott  Svo.     2s.  6d.  net. 

A  HYMNAL.  Chiefly  from  The  Book  of  Praise.  In  various  sizes. 
B.  Pott  Svo,  larger  type.  is. — C.  Same  Edition,  fine  paper,  is.  6d. — 
An  Edition  with  Music,  Selected,  Harmonised,  and  Composed  by 
John  Hullah.      Pott  Svo.     3s.  6d. 

Smith  (Horace).— HYMNS  AND  PSALMS.  Ex.  Crown  Svo. 
2s.  6d. 

Woods  (M.  A.)  —  HYMNS  FOR  SCHOOL  WORSHIP. 
Compiled  by  M.  A.  Woods.     Pott  Svo.      is.  6d. 


22  MACMILLAN  AND  CO.'S 

IRelioious  ^cacbiuo 

BeU  (Rev.  G.  C.)— RELIGIOUS  TEACHING   IN   SECOND- 
ARY SCHOOLS.      For  Teachers  and   Parents.      Suggestions  as 
to  Lessons  on  the  Bible,  Early  Church  History,  Christian  Evidences, 
etc.      By  the  Rev.   G.   C.    Bkll,   M.A.,  Master  of  Marlborough 
College.      2nd  Edition.      With  new  chapter  on   Christian   Ethic. 
Crown  8vo.      3s.  6d. 
GUARDIAN.  —  ''  The  hints  .ind  suggestions  given  are  admirable,  and,  as  far  as  Bible 
teaching  or  instruction  in  'Christian  Evidences'  is  concerned,  leave  nothing  to  be  desired. 
Much  time  and  thought  has  evidently  been  devoted  by  the  writer  to  the  difficulties  which 
confront  the  teacher  of  the  Old  Testament,  and  a  large  portion  of  the  volume  is  taken  up 
with  the  consideration  of  this  branch  of  his  subject."  _        .  -    ,     ... 

EDUCATIONAL  REy/ElV.—'' For  those  teachers  who  are  dissatisfied  with  the 
existing  state  of  things,  and  who  are  striving  after  something  better,  this  little  handbook 
is  invaluable.  Its  aim  is  'to  map  out  a  course  of  instruction  on  practical  lines,  and  to 
suggest  methods  and  books  which  m.-iy  point  the  way  to  a  higher  standpoint  and  a  wider 
horizon.'  For  the  carrying  out  of  this,  and  also  for  his  criticism  of  prevailing  methods, 
all  teachers  owe  Mr.  BeH'a  debt  of  gratitude  ;  and  if  any  are  roused  to  a  due  sense  of 
their  responsibility  in  this  matter,  he  will  feel  that  his  book  has  not  been  written  in  vain." 

Gilbert    (Dr.   G.   H.)— A    PRIMER    OF    THE    CHRISTIAN 

RELIGION.      Based  on  the  Teaching  of  Jesus,  its  Founder  and 

Living  Lord.      Crown  8vo.      4s.  6d.  net. 
Joseph  (N.  S.)— RELIGION,  NATURAL  AND  REVEALED. 

A    Series    of   Progressive    Lessons    for   Jewish    Youth.      Revised 

Edition.      Crown  8vo.      is.  net.     Leather,  gilt  edges,  3s.  6d.  net. 
Knox      (E.      M.)  — BIBLE     LESSONS     FOR      SCHOOLS. 

Globe  8vo.     GENESIS,      is.  6d.      EXODUS,      is.  6d. 
Lawson  (H.    N.)  — THE  BIBLE   .STORY.      For   Children   of 

all   Ages.       Revised   by   Frederick   P.   Lawson,    M.A.,   Hon. 

Canon  of  Peterborough.      The  Beginnings  of  the  Jewish  Church. 

Illustrated.      Extra  Crown  8vo.      3s.  6d. 


Sermons,  Xecturce,  B^brc55C6,  an^ 
theological  ]£66av>5 

(See  also  'Bible,'  '  Church  of  England,'  '  Fathers') 

Abrahams  (Israel).— FESTIVAL  STUDIES.     Being  Thoughts 

on  the  Jewish  Year.      Crown  8vo.      2s.  6d. 
Abrahams ( I. )—Montefiore  (C.G.)— ASPECTS  OF  JUDAISM. 
Being  Eighteen  Sermons.     2nd  Edition.     Fcap.  Svo.     3s.  6d.  net. 

TIMES.  — "Thcri:  is  a  great  deal  in  them  that  does  not  appeal  to  Jews  alone,  for, 
especially  in  Mr.  Montefiore's  addresses,  the  doctrines  advocated,  with  much  charm  of 
style  are  often  not  by  any  means  exclusively  Jewish,  but  such  .as  are  shared  and 
honoured  by  all  who  care  for  religion  and  morality  as  those  terms  are  commonly  under- 
stood in  the  western  world."  „    ■     . 

GLASGOIV  HERALD.— "holh  from  the  homiletic  and  what  may_  be  called  the 
big-world  point  of  view,  this  little  volume  is  one  of  considerable  interest.  ' 


THEOLOGICAL  CATALOGUE  23 

Ainger  (Rev.  Alfred).— THE  GOSPEL  AND  HUMAN  LIFE. 

Edited,  with  Preface,  by  Canon  Beeching.      Cr.  8vo.      6s. 

DAILY  NEWS. — "  We  think  we  can  safely  say  that  no  one  commencing  to  read  this 
volume  will  leave  any  single  sermon  unread.  Canon  Ainger  was  a  careful  and  conscien- 
tious writer,  and  composed  his  sermons  with  a  fidelity  to  literary  form  and  exactness  of 
expression  that  will  please  the  most  imperious  critic.  If  we  were  to  single  out  any  one 
quality  of  these  discourses,  it  would  be  the  close,  searching  analysis  of  human  nature. 
He  was  a  close  observer  of  human  life  in  all  its  strange  inconsistencies  and  varying 
moods,  a  shrewd  judge  of  motive  and  disposition." 

Allen    (V.   G.)— FREEDOM    IN   THE   CHURCH,   OR  THE 
DOCTRINE  OF   CHRIST   AS   THE   LORD   HATH    COM- 
MANDED, AND  AS  THIS  CHURCH  HATH  RECEIVED 
THE   SAME  ACCORDING   TO   THE   COMMANDMENTS 
OF  GOD.      Crown  Svo.      6s.  6d.  net. 
Askwith   (E.    H.)— THE   CHRISTIAN    CONCEPTION    OF 
HOLINESS.      Crown  Svo.      6s. 
THE  SPECTATOR. — "A  well-reasoned  and  reallj'  noble  view  of  the  essential  pur- 
pose of  the  Christian  revelation.  .  .  .   We  hope  that  Mr.  Askwith's  work  will  be  widely 
read." 

Bather  (Archdeacon).— ON  SOME  MINISTERIAL  DUTIES, 
CATECHISING,  PREACHING,  etc.  Edited,  with  a  Preface, 
by  Very  Rev.  C.  J.  Vaughan,  D.D.      Fcap.  Svo.      4s.  6d. 

Benson  (Archbishop) — - 

ARCHBISHOP  BENSON  IN  IRELAND.  A  record  of  his  Irish 
Sermons  and  Addresses.  Edited  by  J.  H.  Bernard.  Crown 
Svo.      3s.  6d. 

Benson     (Margaret).  —  THE    VENTURE     OF     RATIONAL 
FAITH.      Crown  8vo. 

Bernard  (Canon  Ed.  Russell).— GREAT  MORAL  TEACHERS. 
Eight  Lectures  on  Confucius,  Buddha,  Socrates,  and  Epictetus 
delivered  in  Salisbury  Cathedral.      Crown  Svo.      3s.  6d.  net. 

Bernard  (Canon  T.D.)— THE  SONGS  OF  THE  HOLY  NATIV- 
ITY CONSIDERED  (i)  AS  RECORDED  IN  SCRIPTURE, 
(2)  AS  IN   USE  IN  THE  CHURCH.      Crown  Svo.      5s. 

Brastow    (Prof.    L.    O.)  — REPRESENTATIVE     MODERN 

PREACHERS.      Crown  Svo.      6s.  6d.  net. 
THE    MODERN    PULPIT.      A   Study  of  Homiletic  Sources  and 

Characteristics.      Crown  Svo.      6s.  6d.  net. 
Brooke  (Rev.  Stopford  A.)— SHORT  SERMONS.    Cr.  Svo.    6s. 
Brooks  (Phillips,  late  Bishop  of  Massachusetts) — 

THE  CANDLE  OF  THE  LORD,  and  other  Sermons.     Cr.  Svo.    6s. 
SERMONS  PREACHED   IN   ENGLISH  CHURCHES.      Crown 

Svo.      6s. 
TWENTY  SERMONS.      Crown  Svo.      6s. 
THE  LIGHT  OF  THE  WORLD.     Crown  Svo.      3s.  6d. 
THE  MYSTERY  OF  INIQUITY.      Crown  Svo.      6s. 
ESSAYS  AND  ADDRESSES,  RELIGIOUS,  LITERARY,  AND 

SOCIAL.     Edited  by  the  Rev.  John  Cotton  Brooks.     Crown 

Svo.      Ss.  6d.  net. 


24  MACMILLAN  AND  CO.'S 

Brooks  (Phillips,  late  Bishop  of  Massachusetts) — continued. 

NliW  STARTS  IN  LIFE,  AND  OTHER  SERMONS.  Crown 
8vo.      6s. 

THE    MORE    ABUNDANT    LIFE.       Lenten    Readings.       Royal 

i6mo.      5s. 

THE  LAW  OF  GROWTH,  and  other  Sermons.     Crown  8vo.     6s. 

SCOTSMAN. — "All  instinct  with  the  piety,  breadth  of  mind,  and  eloquence  which 
have  given  Phillips  Brooks'  pulpit  prolocutions  their  rare  distinction  among  productions 
of  this  kind,  that  of  being  really  and  truly  suitable  for  more  Sundays  than  one." 

GLOBE. — "  So  manly  in  outlook  and  so  fresh  and  suggestive  in  treatment." 

SEEKING  LIFE,  AND  OTHER  SERMONS.      Crown  Svo.      6s. 

CHRISTIAN  WORLD.  —  "  It  will,  we  think,  be  generally  agreed  that  the  twenty- 
one  sermons  in  this  concluding  volume  are  worthy  to  rank  with  the  other  volumes  of  a 
notable  series.  There  is  the  wonted  felicity  in  the  choice  of  subjects,  and  the  wonted 
combination  of  spiritual  insight  and  practical  force  in  their  treatment." 

THE  INFLUENCE  OF  JESUS.  The  Bohlen  Lectures,  1S79. 
Crown  Svo.      6s. 

LECTURES  ON  PREACHING  DELIVERED  AT  YALE  COL- 
LEGE.     Crown  Svo.      6s. 

THE  PHIIJJPS  BROOKS  YEAR  BOOK.  Selections  from  the 
Writings  of  Bishop  Phillips  Brooks.  By  H.  L.  S.  and  L.  II.  S. 
Globe  Svo.      3s.  6d.  net. 

CHRIST  THE  LIFE  AND  LIGHT.  Lenten  Readings  selected 
from  the  Writings  of  the  Rt.  Rev.  Phillips  Brooks,  D.D. 
By  W.  M.  L.  Jay.      Crown  Svo.     6s. 

Campbell  (Dr.  John  M'Leod) — 

THE  NATURE  OF  THE  ATONEMENT.  6th  Ed.  Cr.  Svo.  6s. 
THOUGHTS  ON  REVELATION.  2nd  Edition.  Crown  Svo.  5s. 
RESPONSIIULITY    FOR    THE    GIFT   OF   ETERNAL   LIFE. 

Compiled  from  Sermons  preached  at  Row,  in  the  years  1829-31. 

Crown  Svo.      5s. 

Carpenter  (W.  Boyd,  Bishop  of  Ripon) — 

TRUTH   IN  TALE.     Addresses,  chiefly  to  Children.      Crown  Svo. 

4s.  6d. 
THE    PERMANENT   ELEMENTS    OF    RELIGION:    Bampton 

Lectures,  1S87.      2nd  Edition.     Crown  Svo.      6s. 
TWILIGHT  DREAMS.      Crown  Svo.      4s.  6d. 
LECTURES  ON  PREACHING.      Crown  Svo.      3s.  6d.  net. 
SOME    THOUGHTS    ON    CHRISTIAN    REUNION.      Being  a 

Charge  to  the  Clergy.      Crown  Svo.      3s.  6d.  net. 

TIMES. — "  Dr.  Boyd  Carpenter  treats  this  very  difficult  subject  with  moderation 
and  good  sense,  and  with  a  clear-headed  perception  of  the  limits  which  inexorably  cir- 
cumscribe the  natural  aspirations  of  Christians  of  different  churches  and  nationalities  for 
a  more  intimate  communion  and  fellowship." 

LEEDS  MERCURY.  — "  He  discusses  with  characteristic  vigour  and  felicity  the 
claims  which  hinder  reunion,  and  the  true  idea  and  scope  of  catholicity." 

Ckarteris  (Prof.  A.  H.)— THE  CHURCH  OF  CHRIST,  ITS 
LIl-E  AND  WORK.  An  Attempt  to  trace  the  work  of  the 
Church  in  some  of  its  Departments  from  the  Earliest  Times  to  the 
Present  Day.     Crown  Svo.     6s. 


THEOLOGICAL  CATALOGUE  25 

CHRISTL\NITY   AND   THE  WORKING    CLASSES.       Edited   by 
George  Haw.      Crown  8vo.      3s.  6d.  net. 

Church  (Dean) — 

HUMAN  LIFE  AND  ITS  CONDITIONS.      Crown  8vo.     6s. 

THE  GIFTS  OF  CIVILISATION,  and  other  Sermons  and  Lectures. 

2nd  Edition.      Crown  8vo.      7s.  6d. 
DISCIPLINE  OF  THE  CHRISTIAN  CHARACTER,  and  othei 

Sermons.      Crown  Svo.      4s.  6d. 

ADVENT  SERMONS.      1885.      Crown  8vo.      4s.  6d. 

VILLAGE  SERMONS.      Crown  8vo.      6s. 

VILLAGE  SERMONS.      Second  Series.      Crown  8vo.      6s. 

VILLAGE  SERMONS.      Third  Series.      Crown  8vo.      6s. 

TIMES. — "  In  these  sermons  we  see  how  a  singularly  gifted  and  cultivated  mind  was 
able  to  communicate  its  thoughts  on  the  highest  subjects  to  those  with  whom  it  might 
be  supposed  to  have  little  in  common.  .  .  .  His  village  sermons  are  not  the  by-work  of 
one  whose  interests  were  elsewhere  in  higher  matters.  They  are  the  outcome  of  his 
deepest  interests  and  of  the  life  of  his  choice.  .  .  .  These  sermons  are  worth  perusal  if 
only  to  show  what  preaching,  even  to  the  humble  and  unlearned  hearers,  may  be  made 
in  really  competent  hands." 

CATHEDRAL  AND  UNIVERSITY  SERMONS.    Crown  Svo.   6s. 

PASCAL  AND  OTHER  SERMONS.      Crown  8vo.      6s. 

CLERGYMAN'S    SELF-EXAMINATION     CONCERNING    THE 

APOSTLES'  CREED.      Extra  Fcap.  Svo.      is.  6d. 

Congreve  (Rev.  John).— HIGH  HOPES  AND  PLEADINGS 
FOR  A  REASONABLE  FAITH,  NOBLER  THOUGHTS, 
LARGER  CHARITY.      Crown  Svo.      Ss. 

Davidson  (Archbishop) — 

A  CHARGE  DELIVERED  TO  THE  CLERGY  OF  THE 
DIOCESE  OF  ROCHESTER,  October  29,  30,  31,  1894. 
Svo.      Sewed.      2s.  net. 

A    CHARGE    DELIVERED    TO    THE    CLERGY    OF    THE 

DIOCESE  OF  WINCHESTER,    Sept.   28,   30,   Oct.   2,   3,   4, 

and  5,  1899.      Svo.      Sewed.      2s.  6d.  net. 
THE  DECEASED  WIFE'S   SISTER   MARRIAGE  ACT,    1907. 

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THE     CHRISTIAN     OPPORTUNITY.  Being    Sermons    and 

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Davies  (Rev.  J.  Llewelyn) — 

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added  MoraUty  according  to  the  Sacrament  of  the  Lord's  Supper. 
Extra  fcap.  Svo.      6s. 

SOCIAL    QUESTIONS    FROM    THE    POINT    OF    VIEW   OF 

CHRISTIAN  THEOLOGY.      2nd  Edition.      Crown  Svo.      6s. 
WARNINGS  AGAINST  SUPERSTITION.  Extra  Fcap. Svo.  2s.6d. 


26  MACMILLAN  AND  CO.'S 

Davies  (Rev.  J.  Llewelyn) — continued. 

THE  CHRISTIAN  CALLING.      Extra  Fcap.  Svo.      6s. 
BAPTISM,   CONFIRMATION,   AND  THE  LORD'S  SUPPER, 

as  interpreted  by  their  Outward  Signs.      Three  Addresses.      New 

Edition.      Pott  8vo.      is. 
ORDER  AND  GROWTH  AS  INVOLVED  IN  THE  SPIRITUAL 

CONSTITUTION  OF  HUMAN  SOCIETY.  Crown  Svo.   3s.  6d. 
SPIRITUAL    APPREHENSION:    Sermons   and   Papers.      Crown 

Svo.     6s. 

Day    (E.    E.)  — SEEKING    THE     KINGDOM.       A     Study. 

Crown  Svo.     6s.  6d.  net. 
THE  DIARY  OF  A  CHURCH-GOER.      Second  Impression.      Crown 

Svo.      Gilt  top.      3s.  6d.  net. 

Canon  ISkeching  in  a  letter  to  the  Editor  of  the  SPECTA  TOR.—"  I  should  like  to 
draw  the  attention  of  your  readers  to  a  book  recently  published,  The  Diary  0/ a  Church- 
Goer.  .  .  .  What  in  my  judgment,  gives  the  book  its  value,  and  makes  it  worth  the 
attention  of  thoughtful  people,  is  the  glimpse  it  affords  of  a  cultivated  mind  worshipping 
and  reflecting  upon  its  religious  experiences.  .  .  .  It  is  this  positive  side  of  the  book  with 
which  I  feel  myself  most  in  sympathy  ;  but  its  critical  side  also  is  worth  serious  attention, 
especially  from  the  clergy,  because  it  will  show  them  where  at  least  one  thoughtful  man 
finds  difficulties." 

Donehoo  (J.  de  Quincey).— THE  APOCRYPHAL  AND  LE- 
GENDARY LIFE  OF  CHRIST.  Being  the  Whole  Body  of 
the  Apocryphal  Gospels  and  other  Extra  Canonical  Literature 
which  pretends  to  tell  of  the  Life  and  Words  of  Jesus  Christ,  in- 
cluding much  Matter  which  has  not  before  appeared  in  English. 
In  continuous  Narrative  Form,  with  Notes,  Scriptural  References, 
Prolegomena,  and  Indices.      Svo.      los.  6d.  net. 

Edghill  (Rev.  E.  A.)— AN  ENQUIRY  INTO  THE  EVI- 
DENTIAL VALUE  OF  PROPHECY.  Being  the  Hulsean 
Prize  Essay  for  1904.      Crown  Svo.      7s.  6d. 

Edwards  (Jonathan),  SELECTED  SERMONS  OF.  Edited 
by  Prof.  H.  N.  Gardiner.      i6mo.      is.  net. 

EUerton  (Rev.  John).— THE  HOLIEST  MANHOOD,  AND 
ITS  LESSONS  FOR  BUSY  LIVES.     Crown  Svo.     6s. 

English    Theological    Library.       Edited  by    Rev.    Frederic 

Relton.  With  General  Introduction  by  the  late  BiSHOP 
Creighton.  a  Series  of  Texts  Annotated  for  the  Use  of 
Students,  Candidates  for  Ordination,  etc.      Svo. 

Re-issue  at  Reduced  Prices. 

I.    HOOKER'S    ECCLESIASTICAL    POLITY,  Book  V.,   Edited 

by  Rev.  Ronald  E,  Bayne.      IDs.  6d.  net. 
IL   LAW'S  SERIOUS  CALL,  Edited  by  Rev.  Canon  J.  H.  Overton. 

4s.  6d.  net. 

DAILY  NEWS.— ''  ^  well-executed  reprint.  .  .  .  Canon  Overton's  notes  are  not 
numerous,  and  are  as  a  rule  very  interesting  and  useful." 


THEOLOGICAL  CATALOGUE  27 

English  Theological  Library — continued. 

III.  WILSON'S  MAXIMS,  Edited  by  Rev.  F.  Relton.      3s.  6d.  net. 

G6^,4/iZ'/.4^V.— "Many  readers  will  feel  grateful  to  Mr.  Relton  for  this  edition  of 
Bishop  Wilson's  '  Maxims.'  .  .  .  Mr.  Relton's  edition  will  be  found  well  worth  possess- 
ing :  it  is  pleasant  to  the  eye,  and  bears  legible  marks  of  industry  and  study." 

IV.  THE  WORKS  OF  BISHOP  BUTLER.  Vol.  I.  Sermons, 
Charges,  Fragments,  and  Correspondence.  Vol.  II.  The  Analogy 
of  Religion,  and  two  brief  dissertations  :  I.  Of  Personal  Identity. 
II.  Of  the  Nature  of  Virtue.  Edited  by  the  Very  Rev.  J.  H. 
Bernard,  D.D.,  Dean  of  St.  Patrick's,  Dublin,     4s.  6d.  net  each. 

THE  PILOT. — "One  could  hardly  desire  a  better  working  edition  than  this  which 
Dr.  Bernard  has  given  us.  .  .   .  Sure  to  become  the  standard  edition  for  students." 
THE  SPECTATOR.— ''  An  excellent  piece  of  work." 

V.  THE  CONFERENCE  BETWEEN  WILLIAM  LAUD  AND 
MR.  FISHER,  THE  JESUIT.  Edited  by  Rev.  C.  H.  Simpkin- 
SON,  M.A.      Kw'&iox  oi  The  Life  of  Archbishop  Latid.      4s.6d.net. 

ESSAYS    ON    SOME    THEOLOGICAL    QUESTIONS    OF   THE 

DAY.      By  Members  of  the  University  of  Cambridge.      Edited  by 

H.  B.  SwETE,  D.D.      8vo.      12s.  net. 
Everett  (Dr.  C.  C.)— THE  PSYCHOLOGICAL  ELEMENTS 

OF  RELIGIOUS  FAITH.      Crown  8vo.      5s.  net. 
EVIL  AND  EVOLUTION.      An  attempt  to  turn  the  Light  of  Modern 

Science   on   to   the   Ancient    Mystery  of  Evil.      By  the  author   of 

The  Social  Horizon.      Crown  8vo.      3s.  6d.  net. 
FAITH  AND  CONDUCT  :  An  Essay  on  Verifiable  Religion.      Crown 

Svo.      7s.  6d. 

Farrar  (Very  Rev.  F.  W.,  late  Dean  of  Canterbury) — 

Collected  Edition  of  the  Sermons,  etc.    Cr.  8vo.    3s.  6d.  each. 

SEEKERS  AFTER  GOD. 

ETERNAL  HOPE.     Sermons  Preached  in  Westminster  Abbey.     Also 

Svo.      Sewed.      6d. 
THE  FALL  OF  MAN,  and  other  Sermons. 

THE  WITNESS  OF  HISTORY  TO  CHRIST.     Hulsean  Lectures. 
THE  SILENCE  AND  VOICES  OF  GOD. 

IN  THE  DAYS  OF  THY  YOUTH.     Sermons  on  Practical  Subjects. 
SAINTLY  WORKERS.     Five  Lenten  Lectures. 
EPHPHATHA  :  or,  The  Amelioration  of  the  World. 
MERCY  AND  JUDGMENT.   A  few  words  on  Christian  Eschatology. 
SERMONS  AND  ADDRESSES  delivered  in  America. 

Fiske  (John).— MAN'S  DESTINY  VIEWED  IN  THE  LIGHT 
OF  HIS  ORIGIN.      Crown  Svo.      3s.  6d. 
LIFE  EVERLASTING.      Globe  Svo.      3s.  6d. 
Foxell  (W.  J.)— GOD'S   GARDEN  :    Sunday  Talks  with  Boys. 
With  an  Introduction  by  Dean  Farrar.      Globe  Svo.      3s.  6d. 
IN  A  PLAIN   PATH.      Addresses  to  Boys.      Globe  Svo.      3s.  6d. 


28  MACMILLAN  AND  CO.'S 

Fraser    (Bishop).  — UNIVERSITY     SERMONS.       Edited    by 

Rev.  John  W.  Digc.i.e.     Crown  8vo.     6s. 
Grane   (W.    L.)— THE   WORD    AND    THE   WAY:    or,    The 

T.iglU  of  the  Ages  on  the  Path  of  To-Day.      Crown  8vo.      6s. 
HARD  SAYINGS  OF  JESUS  CHRIST.      A  Study  in   the  Mind 

and  Method  of  the  Master.      Second  Edition.      Crown  8vo.      5s. 
GREATHEART.       Some  Tall<s  with   Him.       By  a  Pilgrim.       Crown 

8vo.      3s.  net. 

Green  (S.  G.)— THE  CHRISTIAN  CREED  AND  THE 
CREEDS  OF  CHRISTENDOM.  Seven  Lectures  delivered 
in  1898  at  Regent's  Park  College.     Crown  8vo.     6s. 

Griffis  (W.  E.)  — DUX  CHRISTUS:  An  Outline  Study  of 
Japan.      Globe  8vo.      2s.  net.      Sewed.      is.  3d.  net. 

Harcourt  (Sir  W.  V.)— LAWLESSNESS  in  the  NATIONAL 
CHURCH.     Svo.     Sewed,     is.  net. 

Hardwick  (Archdeacon). —  CHRIST  AND  OTHER  MAS- 
TERS.     6th  Edition.      Crown  Svo.      ids.  6d. 

Hare  (Julius  Charles).— THE  MISSION  OF  THE  COM- 
FORTER. New  Edition.  Edited  by  Dean  Plumptre.  Crown 
8vo.      7s.  6d. 

Harrison  (F.)— THE  CREED  OF  A  LAYMAN  ;  APOLOGIA 

PRO  FIDE  MEA.      Extra  Crown  Svo.      7s.  6d.  net. 

TIMES. — "  Mr.  Harrison's  history  of  his  religious  opinions  will  be  followed  with 
sustained  interest  by  all  unprejudiced  students  of  philosophical  and  religious  thought." 

THE   PHILOSOPHY  OF  COMMON  SENSE.     Extra  Crown  Svo. 
7s.  6d  net. 

WESTMINSTER  GAZETTE.— "We  cannot  imagine  anyone  reading  Mr.  Har- 
rison's essays  without  feeling  himself  braced  and  enlightened,  even  if  their  teaching  is 
not  accepted  as  a  full  and  sufficient  doctrine." 

Headlam  (Rev.  A.  C.)— THE  SOURCES  AND  AUTHORITY 

OF  DOGMATIC  THEOLOGY.      Being  an  Inaugural  Lecture 

delivered  by  the  Rev.  Arthur  C.  IIeaulam,  D.D.    Svo.   Sewed. 

IS.  net. 

GUARDIAM.—^'K  learned  and  valuable  vindication  of  the  place  of  dogmatic 
theology  by  a  scholar  trained  in  historical  and  critical  methods." 

Henson   (Canon   H.    H.)— SERMON    ON    THE   DEATH    OF 

THE  QUEEN.      Svo.      Sewed,      is.  net. 
SINCERITY  AND  SUBSCRIPTION.      A  Pica  for  Toleration  in 

the  Church  of  England.      Globe  Svo.      is.  net. 
THE  VALUE  OF  THE  BIBLE,  AND  OTHER  SERMONS  (1902- 

1904).     With  a  letter  to  the  Lord  Bishop  of  London.    Cr.  Svo.    6s. 

CHURCH  OF  ENGLAND  PULPIT.— "We  can  recommend  this  work  to  our 
readers  with  the  conviction  that  if  more  preachers  were  as  broad-minded  and  as  outspoken 
as  the  Rector  of  St.  Margaret's,  Westminster,  there  would  be  no  lack  of  large  congrega- 
tions in  our  London  churches." 

RELIGION    IN    THE   SCHOOLS.      Addresses   on   Fundamental 
Christianity.      Crown  Svo.      2s.  6d.  net. 


THEOLOGICAL  CATALOGUE  29 

Hicks  (Rev.  Canon  E.  L.)— ADDRESSES  ON  THE  TEMPTA- 
TION OF  OUR  LORD.      Crown  8vo.      3s.  net. 

Hillis     (N.     D.)  — THE     INFLUENCE     OF     CHRIST     IN 
MODERN  LIFE.      A  Study  of  the  New  Problems  of  the  Church 
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THE  QUEST  OF  HAPPINESS.      A  Study  of  Victory  over  Life's 
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Hilty  (Carl).— HAPPINESS:   Essays  on  the   Meaning  of  Life. 
Translated  by  Professor  F.  G.  Peabody.      Crown  8vo.      5s.  net. 
THE  STEPS  OF  LIFE.      Further  Essays   on   Happiness.      Trans- 
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Hoffding    (Prof.    Harald.)  — THE    PHILOSOPHY    OF    RE- 
LIGION.     Translated  by  Miss  B.  E.  Meyer.      8vo.      12s.  net. 

Herder     (Rev.     W.    Garrett).       THE    OTHER-WORLD.     A 

Volume  of  Sermons.      Crown  8vo. 
Hort  (Dr.  F.  J.  A.)— THE  WAY,  THE  TRUTH,  THE  LIFE. 
Hulsean  Lectures,  1871.      Crown  8vo.      6s. 
JUDAISTIC  CHRISTIANITY.     Crown  8vo.     6s. 
VILLAGE  SERMONS.     Crown  8vo.     6s. 

Selected  from  the  Sermons  preached  by  Professor  HORT  to  his 

village  congregation   at   St.    Ippolyt's,    and   including   a   series    of 

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books  of  the  Bible,  from  Genesis  to  Revelation. 

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Village  Sermons).      Crown  8vo.      3s.  6d. 
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Contents  :   I.   The  Prayer  Book,  16  Sermons.      II.   Baptism, 

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Hoyt     (Dr.    Arthur    S.)  — THE    WORK     OF     PREACHING. 

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Hughes  (T.)— THE    MANLINESS    OF    CHRIST.      2nd  Ed. 

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Hutton  (R.  H.)— 

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30  MACMILLAN  AND  CO.'S 

Hutton  (R.  H.) — continued. 

ASPECTS  OF  RELIGIOUS  AND  SCIENTIFIC  THOUGHT. 
Selected  from  the  Spectator,  and  edited  by  E.  M.  Roscoe.  Globe 
8vo.     4s.  net. 

Hyde  (W.  De  W.)— OUTLINES  OF  SOCIAL  THEOLOGY. 
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PRACTICAL  IDEALISM.      Globe  8vo.      5s.  net. 
niingworth    (Rev.    J.    R.)— SERMONS    PREACHED    IN    A 
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UNIVERSITY  AND  CATHEDRAL  SERMON.S.    Crown  Svo.    5s. 
PERSONALITY,   HUMAN  AND  DIVINE.      Bampton   Lectures, 
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TIMES.—"  Will  take  high  rank  among  the  rare  theological  masterpieces  produced  by 
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remarkable  extent,  profound  thought  and  clear  expression.      It  is  throughout  written 

in  an  interesting  style." 

REASON  AND  REVELATION.     An  Essay  in  Christian  Apology. 

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CHRISTIAN  CHARACTER.    Being  Some  Lectures  on  the  Elements 
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Also  Svo,  sewed,  6d. 
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logian's work  ;  and  they  are  to  be  found  in  this  volume,  as  in  those  which  have  previously 
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commended to  buy  it." 

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Jacob(Rev.  J.  T.)— CHRIST  THE  IN  DWELLER.   Cr.  Svo.    5s. 

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each.      Vol.  8  onwards,  15s.  each.      (Annual  Subscription,  lis.) 


THEOLOGICAL  CATALOGUE  31 

Joceline  (E.)— THE  MOTHER'S  LEGACIE  TO  HER  UN- 
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Knight  (W.  A.)— ASPECTS  OF  THEISM.      Svo.      8s.  6d. 

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Svo.     6s. 


32  MACMILLAN  AND  CO.'S 

Lightfoot  (Bishop) — continued. 

A  CHARGE  DELIVERED  TO  THE  CLERGY  OF  THE 
DIOCESE  OF  DURHAM,  2Sth  Nov.  iS86.     Demy  8vo.     2s. 

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DISSERTATIONS  ON  THE  APOSTOLIC  AGE.     8vo.      14s. 

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Lillingston  (Frank,  M.A.)— THE  RRAMO  SAMAJ  AND 
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Lindsay  (A.  R.  B.)— GLORIA  CHRISTI.  An  Outline  Study 
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Lloyd    (Rev.    A.)— THE   WHEAT    AMONG    THE   TARES. 

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TIMES. — "It  is  because  we  want  his  ideas  to  be  fairly  considereJ,  not  because  we 

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right  hands." 

THE  FAITH  OF  A  CHRISTIAN.      8vo.      Sewed.     6d. 

GUARDIAN'. — "The  general  impression  left  upon  our  mind  by  this  book  is  so 
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constructive  philosophy  of  the  former  book." 

Luther.— THE  LETTERS  OF  MARTIN  LUTHER.     Selected 

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Outlook.  —  "In  these  five  hundred  letters,  covering  the  whole  period  from  Luther's 
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affections,  courage,  humours,  and  faults  which  is  of  great  human  interest,  and  enables 
tlie  P'.nL;lish  reader  to  form  at  first  hand  a  distinctly  different  estimate  of  Martin  Luther 
from  tliat  which  is  often  offered  in  theological  controversy.  .  .  .  Present  a  remarkable 
study  of  the  mind  which  by  nali\e  sincerity  and  hardihood  did  so  nuich  to  revolutionise 
Kurope." 

M'Connell  (Dr.  S.  D.)— CHRIST.      Crown  8vo.      5s.  net. 

Macmillan  (Rev.  Hugh) — 

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STUDIES.  With  Portrait   and    Prefatory  Memoir.      Crown  8vo. 
4s.  6(1. 


THEOLOGICAL  CATALOGUE  33 

Macmillan  (Rev.  Hugh) — continued. 

BIBLE  TEACHINGS  IN  NATURE.      15th  Ed.---Gtabe  8vo.      6s. 
THE  TRUE  VINE  ;   OR,  THE  ANALOGIES  OF  OUR  LORD'S 

ALLEGORY.      5th  Edition.      Globe  8vo.     6s. 
THE  iMINISTRY  OF   NATURE.      8th  Edition.      Globe  8vo.     6s. 
THE  SABBATH  OF  THE  FIELDS.    6th  Edition.      Globe  8vo.    6s. 
GLEANINGS  IN   HOLY   FIELDS.      Crown  8vo.      3s.  6d. 
THE  CORN  OF  HEAVEN.      Crown  8vo.      6s. 

Mahaffy  (Rev.  Prof.)— THE  DECAY  OF  MODERN  PREACH- 
ING :  AN  ESSAY.     Crown  Svo.     3s.  6d. 

Marshall  (H.  Rutgers)— INSTINCT  AND  REASON  :  An 
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1 2s.  6d.  net. 

Mason  (Caroline  A.)— LUX  CHRISTI  :  An  Outline  Study  of 
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Mathews    (S.)— THE    SOCIAL    TEACHING    OF    JESUS: 

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34  MACMILLAN  AND  CO.'S 

Maurice  (Frederick  Denison) — Collected  Works — continued. 
THE  DOCTRINE  OF  SACRIFICE. 
rilE  ACTS  OF  THE  APOSTLES. 
Medley    (Rev.    W.)  — CHRIST    THE    TRUTH.       Being    the 

Angus  Lectures  for  the  year  1900.      Crown  8vo.      6s. 
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/WEMER. 

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TRUTH    IN    RELIGION,    AND    OTHER  SERMONS.     Crown 

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Montgomery  (Helen  Barrett).  — CHRISTUS  REDEMPTOR. 
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Moorhouse  (Bishop) — 

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Pattison  (Mark).— SERMONS.      Crown  Svo.      6s. 

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THEOLOGICAL  CATALOGUE  35 

Peabody  (Prof.  F.  G.) — continued. 

JESUS     CHRIST    AND    THE    CHRISTIAN    CHARACTER. 

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THEOLOGICAL  CATALOGUE  37 

Talbot  (Bishop) — continued. 

THE  CHURCH'S  FAILURES  AND  THE  WORK  OF  CHRIST. 

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38  MACMILLAN  AND  CO.'S 

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and  devotional  spirit,  these  sermons  would  be  hard  to  match." 

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Vaughan  (Rev.  D.  J.)— THE  PRESENT  TRIAL  OF  FAITH. 

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EXPOSITOR  V  TIMES.—"  Most  of  them  are  social,  and  these  are  the  most  interest- 
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THEOLOGICAL  CATALOGUE  39 

Westcott  (Bishop)— 

ON   THE    RELIGIOUS   OFFICE   OF    THE   UNIVERSITIES. 

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40     MACMILLAN  AND  CO.'S  THEOLOGICAL  CATALOGUE 
White  (A.  D.) — contintced. 

TIMES. — "  Is  certainly  one  of  the  most  comprehensive,  and,  in  our  judgment,  one  of 
the  most  valuable  historical  works  that  have  appeared  for  many  years.  .  .  .  He  has 
chosen  a  large  subject,  but  it  is  at  least  one  which  has  clear  and  definite  limits,  and  he 
has  treated  it  very  fully  and  comprehensively  in  two  moderate  volumes.  ...  His  book 
appears  to  us  to  be  based  on  much  origin.il  research,  on  an  enormous  amount  of  careful, 
accurate,  and  varied  reading,  and  his  h.ibit  of  appending  to  each  section  a  list  of  the 
chief  books,  both  ancient  and  modern,  relating  to  it  will  be  very  useful  to  serious  students. 
He  has  decided  opinions,  but  he  always  writes  temperately,  and  with  transparent  truth- 
fulness of  intention." 

Whiton  (Dr.  J.  M.)— MIRACLES  AND  SUPERNATURAL 

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