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WHAT IS OF FAITH

AS TO

EVERLASTING PUNISHMENT?

WHAT IS OF FAITH

AS TO

EVERLASTING PUNISHMENT?

IN REPLY TO DR. EARRAR's CHALLENGE

IN HIS 'ETERNAL HOPE,' 1879.

EEV. E. B. PUSEY, D.D.,
REGIUS PROFESSOR OF HEBREW, CANON OF CHRIST CHURCH.

THIRD EDITION.— FOVRTH THOUSAND.

SOLD BY

JAMES PARKER & CO.,
Oxford,
And 377, Strand, London. 1880,

RIVINGTONS, London,
Oxford, and Cambridge.

PRINTED EY THE DEVONPORT SOCIETY OP THE HOLY TRINITY
HOLY nOOD, OXFORD. 1880.

ADVERTISEMENT TO THE THIRD EDITION.

The following book, in as far as it is not supplementary
to a Sermon (now of old date) on Everlasting Punishment,
was concentrated on answering a book of unhappy popu
larity, Dr. Farrar's c Eternal Hope.' It did not occur to
me to be necessary to state anything as to my own per
sonal belief upon any subject, which had not been ruled
to be matter of faith. My one object was to remove, as
far as I might be enabled, doubts or perplexities, which
that book, I was told, was widely occasioning. It came to
me from different quarters, that the young, among whom
my lot had been cast as a teacher, were asking, ' What of
Dr. Farrar's book ?' People, living in the world, who read
the book because it was talked about, but had not the in
formation which would enable them to appreciate the ar
guments used, were asking, ' What of Dr. Farrar's book ? '
and inferring that, since no one had set himself expressly
to answer it, it was unanswerable. It lay on drawing-room
tables, as if the subject of the everlasting doom of those
who .reject God to the end, or of God's aweful Attribute
of Holiness, were to take their turns with any passing
subject of the day. I had not then heard of some in Lon
don who expressly alleged that what Dr. Farrar said ' made
sin more reasonable.'
Dr. Farrar's belief is happily better than that of his
book. In his book unhappily he contented himself with
stating that he was not an Universalist, while he did not

VI ADVERTISEMENT.
observe that all the arguments which he used were Uni
versalist, extending even to what he intended to exclude
from his consideration, the restoration of Satan. The
book, until it is withdrawn, notwithstanding its author's
declaration of his personal belief, must remain, as it is, an
inconsistent, empassioned pleading for ' Universalism.'
It must, as far as it has influence, teach the Universalism
which its writer does not believe.
I wished then in the first instance to mitigate the re
pugnance of intellectual, thoughtful minds, who had been
carried away to or encouraged in the disbelief of Hell, by
an appeal to first principles of nature or of faith. To this
end, I set down those twelve propositions as to man's
free-will and the care of Almighty God to save us from
losing Himself through its abuse, which Dr. Farrar says
that ' with scarcely the smallest verbal alteration I could
accept.' But I see that, having no occasion to speak of myself,
I have left room for two misapprehensions as to my own
belief. 1. With regard to the number of the lost, I did not mean
to lay down anything ; but, following one opinion accepted
by earnest, devout, Catholics, to insist upon our absolute
ignorance about it. I leave all things blindly in His Hand
Who became Man, to redeem us from Hell, and Who will
come to be our Judge.
But while I have dwelt on our ignorance of what God
may do for the soul even in the last hour of its trial, I think
that they are least likely to be reached by His grace then,
who have delayed their repentance in view of it. Apart
from the possibility that there may be no deathbed, such
persons would but too probably have been preparing their
souls for final impenitence.
Among the six sins which were accounted of old to be
forerunners of the sin against the Holy Ghost, three were

ADVERTISEMENT. vii
'• a presumption of God's mercy ; ' < obstinacy in sin ; ' and
' impenitence.' The only wish of those who wilfully delay
repentance is too probably to escape the pain of repentance
here and of hell hereafter.
I should think that those called ' young Arabs ' or the
victims of man's passions and their own vanity, more likely
to be visited by such overflow of the grace of God than our
worldly educated rich.
But in dwelling upon these hopes I feel that I must take
care not to lessen the sense of the awefulness of the Day
of Judgement, which they felt, to whom 'the four last
things,' Death, Judgement, Heaven, Hell, were subjects
of daily meditation. We know that it will be a great rever
sal of the judgements formed here. Our Judge has said,
" b The last shall be first, and the first last ; " " c Whosoever
exalteth himself shall be abased." He has pictured to us
the great surprise, which many shall feel, when they find
themselves shut outd; that many shall suppose that they
are His, to whom He shall say, " e I never knew you : depart
from Me, all ye workers of iniquity." He has warned us
that they must strive1 here who hope to enter in there, for
that the seeking in that Day will be too late. He has pic
tured to us that one and all of those on the left hand will
disclaim not having shewn mercy to Him s their Judge.
How many in our mammon-loving nation think of it ? S.
Chrysostom says that among so many tens of thousands in
Constantinople, you would not find one hundred in the state
of salvation11, and he doubts whether so many. What would
he think of our pleasure-loving, mammon-worshipping,
poor-forgetting London ? Looking on man's side, Massil-
a The other three were, ' despair of salvation ; ' ' impugning' known truth,'
' envy at another's grace.' See the Greek devotions of Bp. Andrews ; Litany
at the end. Tracts for the Times no. 88. p. 80. b S. Matt. xx. 16.
¦•¦ S. Luke xiv. 11. d S. Matt. xxv. U.S. Luke xiii. 25—27. e S. Matt. vii. 23.
' S. Luke xiii. 24. i S. Matt. xxv. 14.
h oi <rw£6/j.ei>ot S. Chrys. Horn. xxiv. on the Acts n. 4. p. 352.

Viii ADVERTISEMENT.
Ion, in the dissolute France which was ripening for the
French Revolution, after counting among the lost those who
did not will to be converted ; those who would, but delayed;
those who relapsed after every conversion; those who be
lieved that they need no conversion; burst out into the
terrible appeal,' O God, where are Thine elect?' An eloquent
French preacher in view of his Sermon, enumerating all
which God has done and does for our salvation, burst out
into the triumphant appeal, ' O Satan, where are thine
elect?' On man's side there is such thick darkness: on
God's side all so bright, glowing with His love, except the
lightnings of His judgements, which flash through the clouds
which hide Him, the temporal judgements annexed to sin
as the earnest of the eternal, but often in God's mercy
eliciting repentance which may avert them. See we to it,
that while we are disputing about the nature of God's
judgements, we do not incur them by losing out of sight
how, by His mercy, we may escape them.
' If,' says Lacordaire ', in conclusion of a conference in
which he took the more hopeful side, ' if there were only
the tenth of the human race, who fell into the snares of
hell, would it not be enough to alarm us, and to set each
of us, in S. Paul's words, k to work out our own salvation
with fear and trembling ?'
'The fear of hell,' it has been often said, ' peoples heaven.'
Then, by not preaching the peril of losing God for ever, we
should have been the occasion that some should lose it,
but that the Church so often in our Lessons repeated to
us our Lord's words, and echoed them in the comprehensive
Athanasian Creed; had pressed upon us, Lent by Lent, that
'it is a fearful thing to fall into the hands of the living
God,' and 'the terrible voice of most just judgement, which
shall be pronounced upon' impenitent sinners, 'when it
' Conference 71. end. k Phil. ii. 12.

ADVERTISEMENT. IX
shall be said unto them, Go, ye cursed, into the everlasting
fire, which is prepared for the devil and his angels;' had
taught us, 'at least, week by week to pray, ' From Thy wrath
and from everlasting damnation, Good Lord,'deliver us;'
and in the sight of death> put into our mouths the piercing
cry, ' O holy and most merciful Saviour, deliver usjiot into
the bitter pains of eternal death.'
Faber says, in his glowing way, "We cannot doubt but
that hell has sent into heaven more than half as many
souls as it contains itself.' Such sayings would scare us,
for not having preached it more, but that one hopes that
God's Holy Spirit has repeated our Lord's words and the
faith of the Church within to hearts, to whom we have not
spoken His truth.
2. The 'everlasting fire/ is, from the very first, with
very few notable exceptions, so uniformly spoken of by
those who speak of future punishment at all, that I myself
believe it literally, although those who do not receive it
are free not to receive it. The Church, which has laid
down eternity of punishment to be matter of Faith, has
not laid down the material character of the punishment.
I would only now add, that for pious minds a simple
argument1" which I did not dwell upon at first, will, I
think, overrule all the difficulties which may be raised to
the doctrine. Even men who would say, ' I would rather
believe S. Matthew wrong than such a doctrine true,'
would be shocked at the thought, if, for the name of
S. Matthew, there had to be substituted the Name of our
Redeemer. And yet if we know anything at all, we know
that the doctrine of Everlasting Punishment was taught
by Him Who died to save us from it.
Christ Church,
August, 1880. 1 The Creator and the creature p. 314.
m It has been dwelt upon in pp. 46 — 48 ed. 2, and 3.

CONTENTS.

Page
Dr. Farrar's Appeal. 1
Conversion of a soul by the thought of the hate in hell. 3
Would not Heaven be to Satan the worse hell ? 4
Four 'common opinions' as to hell, which Dr. Farrar requires
to be repudiated. 5, 6
Extract from a letter of Card. Newman to Professor Plumptre. 6
i. No ground for believing that the majority of mankind are lost. 7
God enlightens all, and judges each, as that light is used. 8
ii. No ground to lay down, who dies wholly out of grace. 1 2
God parts with none, who do not deliberately and finally reject
Him. 14
God's mereies in death unfathomable. Ravignan. 16
iii. The belief insisted upon by Dr. Farrar, that the pain of loss,
far more than any pain of sense, is the essence of the suffer
ings of the lost, is already accepted by all. 18
Material fire no matter of faith in East or West. 20, 21
Summary of preceding — Free-will essential to the dignity of
man and his free love of God : God's manifold provisions to
protect our free-will against our abuse of it. 22
Dr. Farrar rejects Universalism. 25
One only difficulty, Why did God create free-agents ? 28
Inconsistency of Universalists, who do not assume the salvation
of Satan. 29
Passages of Holy Scripture alleged by Dr. Farrar.
1) 1 Cor. xv. 20-28. 32
2) Acts iii. 21. 36
3) Rom. xiv. 9. 37
4) 1 Cor. xv. 22. ib.
i. The words, otcoi/tos, oi auuves, always used of eternity in the
New Testament. 3g  45

CONTENTS. XI
Page
The belief in the eternity of punishment among Christians
generally was very mainly rested upon the word cuWios;
but our Lord being God and Man, must have known when
He used it, how it would be understood. 46 *
Those who deny eternal punishment, mostly deny other truth. 47 *
ii. Dr. Farrar's 'palmary argument,' 'the Jews in our Lord's
day understood by Gehenna, a punishment for 12 months;
did not believe everlasting punishment, and that our Lord
must have spoken according to their meaning.' 48
Dr. Farrar wrong, both in the principle and in the fact. Our
Lord, if need was, corrected the meaning, attached to words
by the Jews. 49
The Jews did believe in eternal punishment and called the
place, Gehenna. ib.
1. Book of Judith. 51
2. Book of Enoch. 52—59
3. Fourth book of Esdras. Fragment recovered. 59- — 60
4. Apocalypse of Baruch. 60 — 63
5. Psalms of Solomon ; final perdition of ungodly. 63 — 65
6. I Vth book of Maccabees. Everlasting fire. 65 — 68
7 '. Josephus, uncertainty as to his belief, what was in store for
the good; no doubt as to the eternal punishment of the
wicked. 68 — /l
8, 9. Targums. Novel theory as to their date. 7 1
To place them later, only carries on the evidence. 72
' Second death ' and ' Gehenna ' in Targums. 73 — 77
Sadducees unendurable to the people. 77 note
Talmud, most of it essentially new. 79
Arbitrariness of R. Akiba's new system. 81
His plans to hold his people together ; opposition to Chris
tianity. 84
Ascribes salvation to circumcision. 85
' Gehenna of 12 months ' attributed by Talmud to R. Akiba, 86
And so 86 years after our Lord's Ascension. 87
Two classes only held by R. Akiba to be saved : of Jews, only
Apostates lost. 90, 91
Jewish Hell in our third century. 92 — 95
Talmud does teach eternity of punishment. Chief Rabbi Weill. 95
' Eternal punishment of Christians.' 96

Xll CONTENTS. Page
Gehenna, as spoken of by our Lord. 99
Continues to be used as name of the place of the lost among
Latins, Greeks, Syrians. 100
And in Coran from Mohammad's Jewish teacher. ib.
Talmud. None delivered from the lowest hell. 102
Evidence from blasphemy in Talmud. 103, 104
Summary. 105
Dr. Farrar's teaching may bring out the value of belief in the
intermediate state. 106, 107
Our disregard of God's teaching in 1 Cor. iii. not honest. 108
All were believed of old to pass through the fire in the Day of
Judgement, wicked only to perish in it. ] 12 — 113
Agony of seeing all past sin in the sight of Jesus. 1 16
Temporary privation ofthe sight of God has intense pain. 119
Vet the waiting of the intermediate state has unspeakable joy
too. 120, 121
Comfort of belief of purifying process after death. 122
Perrone says '(German) Protestants hold it.' 123
Happiness of the preparation of the soul for the beatific Vision
of the All Holy God. 124,125
' The willing agony of God's remedial fire ' belongs ' to the
vast mass of mankind.' Dr Farrar. 125
Ancient Prayers for the Departed. 125 — 128

APPENDIX.
i. On the condemnation of Origen in the 5th General Council.
Origen denied restoration of Satan. ] 29
Taught mostly received belief. 130
Held as truth what came from the Apostles. 131
Set down speculations hesitatingly, laid down the faith of the
Church, as his rule. 132, 133
Origen's errors blended together ; but Universalism was con
demned separately. 134; 135
Separate condemnations of Origenism, received by the Church,
had the force of a General Council. ]36 137
Origen condemned singly under Mennas ; in the fifth Council
with Didymus and Evagrius. J3g 135)

CONTENTS. Xlll Page
Collection of writings of Origen Didymus Evagrius, teaching
the 'restitution,' condemned by 5th Council. 140, 141
Witnesses of this.
i. Cyril of Scythopolis. 142, 143
ii. Evagrius. Passages brought before the Council. ] 44
iii. Victor of Tununum. iv. Maximus of Aquileia. 145
v. Emperor Heraclius in Roman records. 146
vi. Lateran Council A. 649. vii. Sophronius. 147
viii. Imp. Edict in 6th Gen. Council, ix. Leo II. 148
x. Tarasius. xi. 2nd Council of Nice. 149
xii. Gregory ii. Accounts by xiii. Photius, and
xiv. Nicephorus, from written documents. 150, 151
Huet's conviction upon the evidence against his previous
impressions. 152, 153
ii. Testimony of Martyrs to the belief of Everlasting Punishment.
S. Felicitas and her seven sons. 155, 156
S. Polycarp. S. Biblias. S. Epipodius. 157
SS. Symphorian, Maximus, Dioriysia. 158
S. Marcian. S. Claudius. 159
SS. Domnina and Theonilla. 160
S. Victor. ib.
SS. Tarachus, Probus, Andronicus. 161, 162
S. Crispina. S. Afra. 163, 164
S. Ferreolus. S. Peter Balsamus. 165
S.Julius. S.Patricius. 166
S. Basil of Ancyra. S. Theodoret. 167
S.Sabas. S. Pherbuthe. 168
S. Symeon. S. Miles. 169
SS. Aeepsimas, Aithilahas, Joseph. 1 70
iii. Witnesses to the belief in Eternal Punishment in writers
of the early Centuries.
1 . S. Ignatius. 1 73
2. S. Polycarp. ib-

xiv CONTENTS. Pag3
3. Epistle of the Church of Smyrna. 174
4. Pastor of Hermas. 174—176
Dr. Farrar's claim of the writer as an Universalist. 176 note.
5. The Epistle of Barnabas. 176
6. Ancient Homily (attributed to S. Clement of Rome.) 177
7. S. Justin Martyr, 12 statements. ib.— 178
13th passage, not his, claimed by Dr. F. 182 note.
8. S. Irenaeus. 182—186
Dr. Farrar claims that he taught 3 opinions, mutually contra
dictory. 186— 187 note.
9. S. Theophilus. 187, 188
10. Tatian. 189
1 1 . Tertullian. ib.
12. Clement of Alexandria. 190
Dr. Farrar's claim to Clement. He contradicts Universalism. 190, 191 note.
13. Apostolic Constitutions, (probably very ancient.) 192
14. Minutius Felix. 193
15. S. Hippolytus. ib.
10. S. Cyprian. 194
17- The Recognitions of Clement and Clementine Homilies. 196—199
Dr. Farrar upon Clementine Homilies. 197 note.

18.

Celsus and Origen.

199

19.

Arnobius.

201

20.

Lactantius.

ib.

21.

Julius Firmicus.

203

22.

S. Methodius.

204

23.

S. James of Nisibis.

ib.

24.

S. Athanasius.

ib.

25.

Eusebius.

206

26.

Theodore, Bishop of Heraclea, Semi-Arian.

ib.

27.

Acacius, disciple of Eusebius of Cresarea.

207

28.

S. Cyril of Jerusalem.

ib.

29.

Lucifer of Cagliari.

208

30.

S. Hilary.

ib.

31.

S. Zeno.

209

32.

S. Csesarius (brother of S. Greg. Naz.)

210

33.

Titus, Bp. of Bozra.

212

42—49. The great
fathers of the desert
of Scete.

CONTENTS. XV
Page
34. S. Epiphanius. 212
35. S. Ephraem. ib.
36. S.Basil. 213
37. S. Gregory Nazianzen, his positive teaching. 215
Passages alleged against his faith. 217
38. S. Gregory of Nyssa. His positive teaching. 219
Could, as an honest man, have no opposite conviction. 220, 221
39. S. Andrew, Bp. of Caesarea. 222
40. S. Macarius of Egypt. ib.
41. S. Macarius of Alexandria. 223
'42. S. Serapion, Bp. of Thmuis. 224
43. Theodorus. 225
44. Paphnutius. 226
45. Daniel, Abbot. ib.
46. Serenus, Abbot. 227
47. Moyses, Abbot. ib.
48. Isaac, Abbot. 228
49. Chseremon, Abbot. 229
Diodorus of Tarsus ~) , _ , , „ , . T . „„ „„„
,„, , „, . I- 'Fathers' ofthe Nestonans, 229—232
1 heodore of Mopsuestia j
alleged by Dr. Farrar as * great teachers.' 232
50. Didymus, his positive teaching. ib.
Inadequacy of the ' traces ' adopted by Dr. F. from Neander.
232, 233 note.
51. S.Ambrose. 235
Passage alleged by Petavius for his Origenising. 237
52. S. Pacian. 238
53. S. Jerome. His positive teaching. ib. — 239
His supposed doubts as to certain classes. 240 — 242
54. S. Gaudentius. 242
55. Rufiinus. 243
No ground to suspect evasion with Petavius. 244, 245 note.
56. Tichonius. 245
57. S. Paulinus. ib.
58. S. Augustine. ib.
His answer to pleas of different classes, how they might
escape hell. 248, 249
59. S. Chrysostom. Dr. Farrar's imputation of 'accommo
dation' i.e. that he did not believe what he said. 249, 250

xvi CONTENTS. Page
Manifoldness and earnestness of his preaching. 250-266
60. S. Chromatius. ' "
61, S. Asterius.
62. Victor of Antioch. The worm of the ungodly a bad con- 268
science. Hesitation as to the fire.
63. Pelagius, heretic, (see PP- 135, 241.) 269
64. S. Isidore of Pelusium. ,b-
65. S Cyril of Alexandria. 27°
66. S. Maximus of Turin. 271
67. Theodoret. 272
68. Cassian. 273
69. S. Peter Chrysologus, ,b-
70. Sedulius. ib-
71. S. Proclus. 274
72. Valerian, Bp. of Cimies; ib-
73. Eusebius Gallicanus. 275
74. Nilus, disciple of S. Chrysostom. 276
75. S.Leo. j_b-
76. Salvian. 27§
77. S. Prosper. 280
78. S. James of Sariig. 2§1
79. Philoxenus of Mabug, >b-
80. Faustus (Semi- Pelagian). il)-
81. S. Caesarius, Archbp. of Aries. 282
82. Julianus Pomerius. ">•
83. S. Fulgentius. 283
84. S. John Damascene. 284
S. Martin's promise to Satan of the mercy of Christ,
if he would repent. 285, 286
Satan's refusal, in like case, in great anger. 286
Do we know that God has cast one soul into hell, of whom He
does not know in His absolute knowledge, that a new trial
would be useless to it, and that no place would be heaven to
it ? 287
Characteristics of the above witnesses. 287 — 289
Diderot and Voltaire. 290

WHAT IS OF FAITH

AS TO

EVERLASTING PUNISHMENT?

I was preparing to add to my Sermon on Everlast
ing Punishment an Appendix on the evidence that
the eternity of punishment was held as matter of
faith by the Martyrs of the three first centuries,
and also by the Fathers generally, and that the de
nial of this truth had been condemned as heresy by
the Fifth General Council, when my attention was
drawn to Dr. Farrar's then recent book 'Eternal
Hope.' On reading it, I felt that to dwell on these
points alone would be useless without removing the
impression which Dr. Farrar's empassioned" decla
mation against what he calls ' the current opinions
about Hell' is calculated to make. In it also he
appeals to those who believe in Hell, ' that if those
current opinions are not tenets of faith, they cannot
be too honestly or too distinctly repudiated V Me
he names, as one of ' those who are such earnest de
fenders of an endless hell c.' I do fear that the dis
belief in it, to which a great impulse has been given
a ' I speak now no longer with natural passion.' Eternal Hope
p. 73. b lb. Pref. p. lvi. lvii. c Ib. Exc. iii. p. 197-
B

2 Dr. Farrar's declamation.
by writings of late years, must be with great peril
to souls. Still more destructive to souls must be
the hard thoughts of our God, with which that teach
ing has been accompanied. No one could write
otherwise than earnestly upon a subject so aweful.
But my earnest defence alas ! has been to preach one
sermon to the young, among whom God has made
me a teacher.
Again he says,
' d Here I declare, and call God to witness, that if
the popular doctrine of Hell were true, I should be
ready to resign all hope, not only of a shortened but
of any immortality, if thereby I could save, not mil
lions but one single human soul from what fear, and
superstition, and ignorance, and inveterate hate, and
slavish letter- worship, have dreamed and taught of
Hell. I call God to wituess, that so far from re
gretting the possible loss of some billions of aeons of
bliss by attaching to the word ald>vio<; a sense, in
which scores of times it is undeniably found, I would
here, and now, and kneeling on my knees, ask Him
that I might die as the beasts that perish, and for
ever cease to be, rather than that my worst enemy
should endure the Hell described by Tertullian, or
Minutius Felix, or Jonathan Edwards, or Dr. Pusey,
or Mr. Furniss, or Mr. Moody, or Mr. Spurgeon, for
one single year.'
This wish is unlike that of S. Paul, who said that
for the sake of his brethren he could wish himself
separated from the Personal Presence of Christ,
Who was His Life, Who lived in him. He spoke of
being separated from His Presence, not from His
a Et. Hope, Exc. iii. p. 202.

Conversion of ' asoulbythethougMof 'the hate in Hell. 3
love, since he said, ' e neither death nor life, nor any
other creature could separate us from the love of
God in Christ Jesus.' He could wish this, if so
more might be won to God, might live to God,
might be blessed in God, might glorify God. Dr.
Farrar (in passionate language which I hope he will
retract) says that, if the ' popular' doctrine of hell were
true, he would forfeit for ever the end, for which he
was created and redeemed, the blessed-making vision
of his God and His eternal love, if by his interces
sion and sacrifice of himself he might save one soul,
for whom the Precious Death and Intercession of
Christ had been unavailing in this life, from that
hell which I, he says, described.
For myself, I had feared that I might almost have
used too much reserve, in speaking only of what
people in those days would, I hoped, most listen to,
and to which those to whom I was immediately
speaking, with their young fresh hearts would be
most alive, the absence of all love. We can scarcely
imagine an existence for a single hour with no one
to love, no one to love us, with no love from God or
man, nothing but hate. I spoke graphically only of
the misery of being for ever in the society of such as
those must be, whom God would shut out from His
Presence for ever. A vivid history has been related
which happened a few years ago. " One of the first
among living physicians gave us f the following nar
rative : — ' A sempstress, careless about religion, was
sitting up alone at two or three in the morning, hard
e Rom. viii. 38, 39.
f Author of article in Christian Remembrancer, ' Universalism
and Everlasting punishment.' Vol. xiv. p. 446.
B 2

4 Heaven would be to Satan the worse Hell.
at work. The roar of some noisy and dissolute re
vellers suddenly fell upon her ear. Shocked at their
expressions and brutalized mirth, she was struck by
the thought, ' What if I had to live with such !
What if I were to be condemned to live with them
for ever ! ' This reflection haunted her mind, and
she was at length brought to seek Christ."
Yet this is inseparable from the idea of Hell. No
one who could love would be there. No one who
had anything but that miserable counterfeit of love,
self-love, would be there ; no one would be there,
in whom the natural rudiments of love were not
marred and overshadowed by the poison-tree of pride,
envy, jealousy, in their empassioned malignity.
But I have often said that I could not but think
that to one, such as Satan, full of hatred, envy, jea
lousy, malignity, the sight of all that unspeakable
love in Heaven, in which the blessed are ever bathed,
but in which he himself, being what he is, could not
share, would be the worst Hell of the two. I believe
that he would again cast himself out of it, and that
his own worst Hell is, himself. Even on earth those
who are what Plato calls <g incurable' hate the society
of the really good, and intercourse except with those
like themselves. ' h He was made to reprove our
b ' They who have been guilty of the worst crimes, and are incur
able (dvtaToi) by reason of their crimes, are made examples ; for, as
they are incurable, the time has passed, at which they can receive any
benefit themselves. But others get good when they behold them
for ever enduring the most terrible and painful and fearful suffer
ings as the penalty of their sins — there they are, hanging up as ex
amples, in the prison-house of the world below, a spectacle and a
warning to all unrighteous men who come thither.' Plato, Dialogues,
Gorgias Vol. iii. p. 123 ed. Jowett. i> Wisd. ii. 14, 15.

Br. F's four ' common opinions' as to Hell. 5
thoughts; he is grievous unto us even to behold:
for his life is not like other men's, his ways are of
another fashion.' But here they can vent their
hate and spite upon the good. These will there
be out of their reach. And yet, if they have no
thing to do, except to dwell upon themselves, and
the misery of having lost the bliss for which they
were created ; if they have no memories except of
the evil, which shut them out from God, and yet
through the fixed obstinate malignity of their will,
will not repent ; with no activity even in nothing
nesses, like the absorbing distractions of this world,
or its fierce passions : with no love to pour out or
to receive (for all love will then be gathered into
Heaven) their only vent would be mutual hate.
Such must be a torment to themselves. I did not
' describe ' even what Dr. Faber ' called, ' the bright
side of Hell.' I spoke of 'hell, with the hell' almost
' left out, the crowning woe, the loss of God.' My
object was to fix on the minds of some of the young,
against the recent delusions of the day, the one
thought of its eternity.
As to what Dr. Farrar calls 'Hhe common opi
nions respecting Hell,' he says, ' it is impossible to
be mistaken, and I had myself been trained in them,'
although 'in these days, they are seldom stated in all
their breadth and all their horror.' 'Many of us
were scared with it,' he saysk, 'horrified with it,
perhaps almost maddened by it in our childhood.'
The four points upon which he dwells are1, 1) 'the
physical torments, the material agonies of eternal
> Faber, Spiritual Conferences, (Heaven and Hell) p. 396.
j Eternal Hope, Pref. p. Iv. k Ib. p. 55. ' Ib. Pref. xxxi. xxxiii.

6 No ground for believing
punishment ; 2) the supposition of its necessarily
endless duration for all who incur it ; 3) the opinion
that it is thus incurred by the vast mass of mankind;
and 4) that it is a doom passed irreversibly at the
moment of death on all who die in a state of sin.'
Of these, the third has no solid foundation what
ever ; it exists, probably, only in the rigid Calvinistic
school, in which Dr. Farrar was educated, and from
which his present opinions are a reaction. That
school is now happily all-but-extinct, if not altoge
ther extinct, in England. The fourth is probably a
misconception. Dr. Farrar means any how, 'a state
of such 'sin' as excludes any 'presence of God's
grace, however invisible to man, in the heart"1.' The
m The sentence is in a letter of Card. Newman to Prof. Plumptre,
published by Prof. P. in the Contemporary May 1878 p. 329. as ' a
letter of a R. C. Priest.' The letters are attributed to Card. Newman
in Oxenham's Eschatology p. 44. I reprint the main parts of the first
letter, for its characteristic clearness and value ; . . ' It seems to me
that you do not deny eternal punishment ; but you aim at withdraw
ing from so aweful a doom vast multitudes who have popularly been
considered to fall under it, and to substitute for it in their case a
purgatorial punishment, extending (as in the case of the antedilu
vians) through long ages ; at the same time avoiding the word ' pur
gatory,' on account of its associations.
'There is nothing, I think, in the view incompatible with the
faith of Catholics.
'What we cannot accept (any more than the mass of Protestants
and of divines of the Ancient Church) is one of your incidental
statements, that man's probation for his eternal destiny, as well as
his purification, continue after this life.
'Nor does this doctrine seem necessary for your main point;
for Catholics are able to hold purgatory without accepting it, merely
by holding that there are innumerable degrees of grace and sanctity
among the saved, and that those who go to purgatory, however many
die one and all with the presence of God's grace and the earnest of

that ' the vast mass of mankind are lost.'' 7
first is a point, not declared to be essential to the be
lief in Hell. I will venture to say what I have to
say upon them in a different order.
i. Dr. Farrar's third point, that, in the belief of
those who believe everlasting punishment, 'it is
incurred by the vast mass of mankind' seems to
have dwelt most upon his mind (to argue from his
almost uniform mention of itn when he speaks of
eternal punishment). It is further aggravated by
eternal life, however invisible to man, already in their hearts, — an
assumption not greater than yours ; for it is quite as great an assump
tion to believe, as you do, in the future happiness of those who 'die
and make no sign,' as to believe, as I may do, in the p resent faith and
repentance of those who die and make no sign.'
' n That this doom awaits the vast majority of mankind.' Eternal
Hope Pref. p. xxii. ' the belief, that the unhappy race of God's
children in His great family of man are all-lut-nnwersally con
demned to endless torturings &c ' Ib. p. xxxiv. ' the common view
that it would have been better for most of our race to have been
unborn.' Ib. p. xlvii. " 1 was of course immediately faced by the
question, ' How can life be regarded as worth living by the majority
of mankind, if, as is taught by the current religious teaching, they
are doomed to everlasting damnation ? ' " Ib. p. Iv. ' the evil com
placency with which some cheerfully accept the belief that they are
living and moving in the midst of millions doomed irreversibly
to everlasting perdition.' Ib. p. 65. ' have turned God's Gospel
of plenteous redemption into an anathema of all-but-universal per
dition.' Ib. p. 67. ' an endless hell for most of the human race.'
p. 7 1 • note. ' supposing, as thousands of Theologians have taught
for thousands of years, the vast majority are in the next world for
ever lost.' p. 91. ' those who turn the Gospel of salvation for most
men into a threat of doom.' p. 1 28. ' in all-but-universal perpetuity
of sin.' p. 155. ' the crude dogmatism which we hear so frequently of
the endlessness of material torments for the majority of mankind.'
p. 179. 'the post- Reformation dogma of an all-but-universal, unmi
tigated and irreversible doom to endless torments at the moment of
death.' Cont. Rev. June 1878 p. 576. The Rev. H. N. Oxenham in

8 God the Holy Ghost teaches all men knowledge.
his engrafting into it the heresy of Calvin, that
' ° the majority of mankind are doomed to hell by an
absolute predestination.'
Most of us, happily, in our youth heard nothing
of all this, or of the Calvinistic dogma of 'repro
bation,' except to hear it rejected as something
horrible. In regard to the heathen, apart from Theology, the
three simple words of the Psalmist 'p teacheth man
knowledge,' tell us of an universal teaching of man
kind, the whole race of man individually, man by
man, by the Spirit of God. God the Holy Ghost (it
is matter of faith) visits and has visited every soul of
man whom God has made, and those who heard His
voice and obeyed it, as far as they knew, belonged to
Christ, and were saved for His merits, Whom, had
they known, they would have obeyed and loved.
He Himself enlightens them, as S. John says, i('In
his Catholic Eschatology (p. 22.) says, ' I am not myself acquainted
with a single Universalist writer who does not argue as though the
doctrine he is assailing involved the damnation ofthe great majority of
mankind.' He instances Sir. J. Stephen, Mr. S. Cox, Prof. Mayor,
Mr. Jukes, and one (not Dean Stanley) who wrote as Anglicanus.
On these grounds Mr. Mill Sen. rejected Christianity. Mill's Au
tobiography p. 41. Three Essays on religion p. 114, 115.) Having
been educated in the Creed of Scotch Presbyterianism, the doctrine
of everlasting punishment came to him in the Calvinistic form. Mr.
Theodore Parker, who revolted from it to Unitarianism, had also been
educated as a Calvinist. ° Et. Hope p. 68.
P Ps. xciv. 10. seh is used of an actual teaching of knowledge, not
ofmere teaching through correction, Ps. xxv. 4; li. 15; cxix. 12, 26,
60, 66, 68, 108, 124, 135, 171 ; cxxxii. 12 ; of man to God— in irony
Job xxi. 22 ; njn is used of the knowledge of God made known
through creation Ps. xix. 3; of the knowledge of God, primarily
Pr. i. 7, 22, 29 ; Is. v. 13 ; taught by God, Ps. cxix. 66.
i S. John i. 4.

The Word enlightens all born into the world. 9
Him was Life, and the Life was the Light of men;"
of all men that Life was, is, and ever will be the
Light ; 'the Life of God in the soul of men.' 'The
Light of mankind has been, is, and ever will be, the
Manifestation of the Life within them of the Living
and Life-giving Word.' And again "rHe was the
true Light who lighteneth every man that cometh
into the world. 3 " But that light has shone and shines
very unequally among those, on whom the light of
the Gospel has not shone. We are then wholly ig
norant of the rule, by which they will be judged.
What would be heavy sin in us, may be none in
them ; we cannot tell how far the exposure of in
fants may be a sin in China, unless God by His secret
voice appeal to any individual parent against the
hereditary custom, or cannibalism in a nation of can-
r S. John i. 9. Wisdom i. 7, ' The Spirit of the Lord hath filled
the world,' is further quoted by later Theologians. See de Lugo de
fide xii. 3. Suarez de fide xii. 6. quoted by Oxenham Cath. Eschat.
p. 26. note.
8 The idiom of the later Jews, ch)l> 'tta Sa ' all who come into the
world,' is decisive for this rendering. Lightfoot ad loc. quotes ' Doth
not the sun arise upon all who come into the world ? Hieros. Sanh.
f. 26. 3; all who come into the world cannot create one fly. Ib. f. 25. 4 ;
In the beginning of the year, all who come into the world pass
before the face of God. Rosh hashanah c. i. hal. i.' This outweighs
the grammatical fact that iras with the participle, in S. John, gene
rally has the article. (S. John iii. 8, 15, 16, 20; iv. 13; vi'. 40, 45;
viii. 34; xi. 26 ; xii. 46 ; xv. 2 ; xvi. 2 ; xviii. 4, 37 ; xix. 12;
1 S. John ii. 23, 29 ; iii. 3, 4, 6 (bis), 9, 10, 15 ; iv. 7 ; v. 1 (bis),
4, 10 ; 2 S. John 9.) All the cases are nominatives, except S. John
xviii. 6. and subjects of an universal affirmative. In S. John xv.
2 init. there is no article.
The rendering, " The true light, which lighteneth every man, was
coming into the world," leaves the same sense, though less marked.:
But the Word was not then ' coming into the world.' It was come.

10 Vocationslostdailt/;butnotthereforem.aiovity of souls.
nibals. But since we are not God, and He has not
bestowed on us His prerogative of searching the
hearts, we have absolutely no ground, upon which to
form a judgement ; nor do Christians form any.
With the actual heathen far out of reach of the
Gospel, must be counted a large portion of the poor,
which the Church has lost in large cities, as London
and Paris, on whose souls the light of the Gospel
never shone. London is alas ! in all probability one
of the largest heathen cities in the world, and very
many of its inhabitants will be judged, we must
suppose, by the same law as the heathen in China
and Japan. "God will," in the great Day, S. Paul
says', "judge the secrets of men by Jesus Christ ac
cording to my Gospel." The very terms forbid our
judging, since they are the secrets of the heart which
God will judge.
Although Holy Scripture holds out no idea, that
mere change of place will effect a change of soul,
that those who would not have God to the very last,
will be less obstinate, because they pass out of this
world, it says nothing about the proportion of the
saved or the lost. Yocations are lost every day.
Many high places in heaven still stand vacant : many
who began well fail of the promise which they once
gave : there are every where stunted souls, souls
which have not corresponded to the grace of God.
" Many are called, but few are chosen." There is
alas ! abundance and superabundance of room for a
saddening picture of the waste of God's grace, with
out coming near the question which our Lord re
fused to answer, "Are there few that shall be saved?"
* Rom. ii. 16.

Infants, notmembersqfXt, havenaturalhappiness. 11
He gave us a warning about ourselves. He told us
nothing about the proportion of the lost to the saved.
A horrible saying of the hard Calvin as to non-
elect infants, which probably no other could have
uttered, does duty in the writings of Universalists,
like the one description of Tertullian u which he pro
bably uttered to scare the heathen. It is now the
universal belief, that, although children who had not
been made members of Christ are not admitted to
that bliss which Christ purchased for us, the Beatific
Vision of God, yet since they lost it not by fault of
their own, they do not feel any loss, but lead lives
of natural happiness ; a happiness, which has one
element wanting to that of adults still in the flesh,
that they, never, in thought word or deed, knew of
actual sin against God Who made them.
ii. Dr. Farrar's assumption that ' the popular be
lief of Hell ' is, that the vast mass of mankind falls
into it, seems to me to depend upon another assump
tion, which occurs in his third point, that the vast
mass of mankind ' die in a state of sin.' He assumes
that the vast majority of us all are at the time of
death not only ' x still imperfect and unworthy,' but
'not yet in a state of grace;' and so, unless there
u He is alleged as a specimen of the Church, whereas his harsh
ness drove him out of the Church, by Gibbon, Decline and Fall
T. ii. c. 16.; by Dean Perowne on Ps. 109 Pref.; after him by
Mr. Lowe on the same Psalm; by Lecky hostilely, as 'a striking
illustration of the effect of the belief in eternal punishment' ("Hist, of
Rationalism i. p. 342) ; by Alger (Doct. of future state p. 5 13) as one
of ' hundreds nay thousands of the most accredited Christian writers,
who shewed the same fiendish spirit.' (quoted by Oxenham 1. c, p. 94
note). Tertullian is one of three, of wonderful gifts, of whose own
salvation the Church has had misgivings. * Et. H. Pr. p. xxviii.

12 No ground to lay down, who dies out of grace.
be, in the words of the Lutheran Martensen, ' a realm
of progressive developement, in which souls are pre
pared and matured for the final judgement,' the vast
majority of mankind would be lost.
The argument implies that we know a great deal
of souls, which are " y the secret things of the Lord
our God." How do we or can we know, what souls
do not die in a state of grace ? Take the worst case
almost that can be imagined, a soul dying immedi
ately upon the commission of some deadly sin. Take
the case of one falling in a duel, but repenting, for
the love of God, after he had been mortally wounded
(such a history has been recorded and believed) ; or
that (which made much impression) of an unbeliever,
who had lately been inculcating unbelief, and who
rose from an adulteress' bed, to fall back and die in
the arms of the adulteress : or of one who com
mitted suicide and repented, when the means em
ployed had begun to work their effect. Extreme
cases we must leave to the mercy of Him Who died
for them. They have been before their Judge. No
one can say that Ahab, — educated in the foul idola
tries of his father Omri, but who "sold himself to
work wickedness," " whom Jezebel his wife stirred
up," and who died in a battle, against which God had
warned him and he neglected the warning and mal
treated the prophet who warned him in the Name of
God, — did not repent when, "stayed up in his chariot
till even," he felt the judgement of God in that mortal
wound. He had, three years before, humbled himself
before God, and God had rewarded his self-humiliation
by a temporal reprieve of the sentence upon him and
y Deut. xxix. 29.

Extreme cases. 13
his house. We may hope that Absalom, parricide as
he was in intention, repented, when hanging between
heaven and earth by the hair which had been his
pride, before Joab's servants slew him. We readily
believe that the disobedient prophet repented, after
the false prophet, his seducer, had pronounced his
temporal sentence from God, ere the lion met him z.
Solomon, after his early promise and God's abundant
gifts, fell away in a premature old age, the result
probably of his sensuality. An interval was left,
after God's temporal judgements began. He died
probably at fifty-eight. If, as has been commonly
thought, he wrote Ecclesiastes in that interval, he
too probably repented and was saved a- Herod was
1 S. Augustine speaks undoubtingly of his having suffered tem
poral punishment only. De cura pro mort. c. vii. n. 9. Short Treatises
pp. 526, 527. Oxf. Tr.
a S. Hilary (Tract, in Ps. Iii. § 12) S. Ambrose (Apolog. altera
c. iii. n. 13-16.) S. Cyril (Cat. ii. 13) S. Jerome (Ep. ad Salvinam,
T. i. 500 Vail. Lib. 13 in Ezek. T. v. 526) speak unhesitatingly of
his repentance. S. Jerome says that 'the Hebrews ' of his time 'say
that the book is Solomon's, repenting for the offence he had given
to God in the matter of the women whom he took to himself, rely
ing, as he did, too much on his wisdom and riches.' Comm. in Eccles.
c. i. T. iii. 392. Vail. On the other hand, S. Augustine uses in one
place the strong words ' was rejected by,' in Ps. 127. init. T. iv. p. 1 7-
Oxf. Tr. ; in another he insists negatively on no repentance ofhis being
recorded, or any indulgence of God, c. Faust, xxii. 87. T. viii. p. 415.
The above are from J. Keble, ' on the character and history of So
lomon.' Occasional Papers, pp. 423 — 431. S. Chrysostom in one
place contrasts David's recovery from his fall, with the absence of
any such account of Solomon ; ' but the son shewed nothing of the
sort.' (Horn, xxiii. in 2 Cor. p. 270. Oxf. Tr.) In another he says,
that he rose from the dark abyss, and uttered those great words, meet
for heaven, ' vanity of vanities, all is vanity.' cont. eos qui subintrod.
habent, n. 12. T.i. pp. 246, 247.

14 God parts ivith none, who do not
stricken, because he accepted the blasphemous praise
of the multitude for a speech which no doubt was
eloquent. We know not that his pride was not
healthfully humbled, when he felt the hand of God
in the loathsome disease, of which he died. God has
recorded to us the outward end of Ananias, which
struck awe into others. We know not, whether it
was an agony of remorse and repentance by which
he died and so was saved, though the temporal
judgement of God was irreversible. It is possible.
There is a remarkable instance recorded of one who,
being penitent, died in the agony of penitence, lest his
soul should not be saved. Nebuchadnezzarb repented,
while outwardly he was a maniac, and God tells us
that He accepted his repentance0. If Antiochus Epi
phanes, picture as he is of the Antichrist, made sin
cerely the profession attributed to him by the author
of the 2nd book of the Maccabees, ' d it is meet to be
come subject to God;' and was sincere in his promise
to make reparation for his ill-deeds, ' leaving off his
great pride, and coming to the knowledge of himself
by the scourge of God, his pain increasing every
moment and unable to abide his own smell ' — if he
did all this, and sincerely, his miserable death was
to him the saving of his soul.
The Church, it has been beautifully said, ' has its
long lists of saints ; it has not inserted one name in
any catalogue of the damned.'
God, in His Providence, seems just now to have
set before our eyes His unwillingness to part with
a soul, in the sequel of a crime, which fixed people's
b See Daniel the Prophet p. 434 — 436.
c Dan. v. 21, 22. d2 Mace. ix. 11— 18, 28.

deliberately and finally reject Him. 15
minds through the horrors of the attempts to conceal
it. A humbler penitence would have been happier
to hear of. Yet God won at last. One of His crea
tures closed a long course of sin and crime through
murder, committed to conceal manslaughter perpe
trated under the influence of drink. The unhappy
criminal seemed to herself in the power of Satan,
before she committed it ; when committed, she strug
gled on in desperate impenitence, adding sin to sin
to conceal it and to escape its consequence. She
abandoned one false-witness for another, but found
no belief. God shut her up to repentance by abso
lute hoplessness as to this life. Escape might have
led to final impenitence. His just judgement, " who
so sheddeth man's blood, by man shall his blood be
shed," which cut off all avenue to human mercy,
threw wide open the portals of mercy for eternity ;
"Whoso cometh unto Me, I will in no wise cast
out." " e 0 the depth of the riches both of the wis
dom and knowledge of God ! How unsearchable are
His judgements ; and His ways past finding out ! "
The only drawback in this case was the unmiti
gated confidence of security, such as the most inno
cent might have.
The proverbial, ' f He died and made no sign,' had
it been other than a poetic fiction, might have been
significant of awe-stricken penitence in sight of its
sins and of approaching judgement, as well, as the
poet makes it, of despair.
When people were, in my early youth, discussing
e Rom. xi. 33.
f Cardinal Beaufort's death in Henry Vlth, Act iii. St. 3. Quoted
in Dr. F. Et. Hope p. 105.

16 God's mercies in death unfathomable.
the use of the words ' as our hope is, this our brother
doth ' an evangelical Clergyman who had the cure of
a very large parish g told me, that he had never said
this without having some measure of hope. And he
had not then thought of what God might do for the
soul in those last moments, even when it could hold
communication with none but Him.
It is very miserable to think of those very late
conversions, by which a person turns from sin to
God, when the very power of sinning has left him.
Miserable is a half- wrecked soul ; miserable is the
waste of grace, of the love of Jesus, of the degree of
bliss which might have been the portion of that soul.
But in speaking of hell, the only question is, as to
those who are saved from it. What God does for
the soul, when the eye is turned up in death and
shrouded, the frame stiffened, every limb motionless,
every power of expression gone, is one of the secrets
of the Divine compassion.
' We take good heed,' says an accredited writer h,
'never to affirm positively the reprobation of any
one in particular, whatever may be his religion,
country, period, nay, his conduct. In the soul, at
the last moment of its passage on the threshold of
eternity, there occur doubtless Divine mysteries of
justice, but above all of mercy and of love ; ' mercy
triumpheth over justice.' We abstain from sound
ing indiscreetly the Divine counsels, but we know
indubitably that on each occasion they are worthy
of God and of His infinite goodness as well as of His
justice.' Perhaps He does the more, because the soul is not
s Wolverhampton. h P. Ravignan Confer. 36, t. ii. p. 521.

Further probation, alone anunseripturalimagination. 17
tempted to waste or parade or profane His prodigality
of mercy. It has been said with wondrous beauty,
uiI have no profession of faith to make about them
[those without], except that God is infinitely merci
ful to every soul ; that no one ever has been, or ever
can be lost by surprise or trapped in his ignorance ;
and as to those who may be lost, I confidently be
lieve that our Heavenly Father threw His arms
round each created spirit, and looked it full in the
face with bright eyes of love, in the darkness of its
mortal life, and that of its own deliberate will it
would not have Him.'
But the whole of Dr. Farrar's declamation against
the belief that the eternal condition of the soul, as
saved or lost, is fixed at death, rests on his own as
sumption, that he knows that the vast majority die
in a state, shutting out the grace of God.
The instinct of mankind is in conformity with the
teaching of Holy Scripture, that we shall be judged
"for the things done in the body, whether they be
good or bad." Our Lord declares it distinctly in His
account of His own judgement at the Great Day.
How souls shall, in the long intermediate state, be
prepared for the vision and fruition of God, we can
plainly know nothing, unless God reveal it. A fur
ther probation, after this life, is clearly a mere human
imagination. ' Universalism ' itself does not require
it. It is only a human theory, devised to make ' uni
versalism ' plausible. A continuation of the disci
pline of the soul, a preparation for the Beatific Vision,
a developement of faculties as yet undeveloped here,
continued influences from God maturing the soul, a
1 Faber, 'The Creator and the creature.' B. 3. ii. end.
C

18 Dread of hell peoples heaven.
purifying it from the stains of sin, of this or the
like there is no question. The one question, which
Dr. Farrar and others have taken upon themselves
to decide, is, that souls, which to the last have shut
out the grace of God, may have a fresh probation in
the world to come ; in a word, that this life is not
our trial-time. However, of this hereafter. Here I
would only say, that Dr. Farrar's demand of a new
probation for those who have failed here, as necessary
to vindicate the love of God, turns on the presump
tion, that we know, what God alone can know, who
have so failed ; and that He, the Searcher of hearts,
will account any to have failed in this life, whom
He does not know to be finally irrecoverable.
iii. On the first point, ' the endless tortures,' Dr.
Farrar has himself stipulated, in one respect, for what
is the mind of the Church everywhere : — ' J hold
that, as the very word 'damnation' once implied, the
' pain of loss,' i. e. the loss, it may be for ever, of the
Beatific Vision, is, far more than any pain of sense
or physical torture, the essence of the sufferings of
the lost ' — I can hardly imagine any religious mind,
which had taken time to think, thinking otherwise.
With regard to the corporeal sufferings, it may
suffice to say, that neither the Church nor any por
tion of it has so laid down any doctrine in regard
to them, as to make the acceptance of them an in
tegral part of the doctrine itself.
Fire is the most excruciating suffering, of which
we have any experience here. The flesh shrinks from
the slightest touch of it. Since then S.Paul has
j Pref. p. xxxv.

The Church has not defined that the fire is material. 19
said of the Day of Judgement, " k knowing the ter
ror of the Lord, we persuade men," I dare not myself
lessen any terror, to which our Lord's words may
give rise. The dread of hell peoples heaven: perhaps
millions have been scared back from sin by the dread
of it. They 'turned back,' as S. Augustine so often
says, ' from God displeased to God appeased.' Their
terror at the aweful Holiness of God, with which no
thing defiled could dwell, turned them back in peni
tence and self-abhorrence to seek Him in His love.
He himself had felt it. He says to God, ' ' Thy
right hand was continually ready to pluck me out of
the mire, and to wash me throughly, and I knew it
not; nor did any thing call me back from a yet
deeper gulf of carnal pleasures, but the fear of death,
and of Thy judgement to come ; which, amid all my
changes, never departed from my breast.'
What those sufferings will be for those who, to
the last, obstinately shut out the love of God, will
not depend upon our opinion of them here. Holy
Scripture warns us of them and of their intensity ;
it does not define their quality. To use the words
of a writer who speaks the mind of the large Eoman
Communion ; ' m This alone is matter of faith, that
there is a hell ; ' i. e. that there are punishments laid
up for the ungodly, and that these will be eternal,
i. e. without end. All the rest, as to the place or
nature of the punishment, are not matter of faith.
For as P^tau says judiciously, after Vasquez, ' By
no decree of the Church nor in any Synod has it
been defined, viz. either that the fire is corporeal, or
k 2 Cor. v. 11. ' S. Aug. Conf. B. vi. 16. p. 105. Oxf. Tr.
m Perrone de Deo Creatore P. iii. c. vi. art. 3. n. 729.
c2

20 Material fire no matter of faith
that there is a place under the earth, where the dae
mons and the lost are tormented.'
Fathers of highest esteem have held the immaterial
character ofthe eternal punishment, and their sayings
have not been condemned, like those of Origen.
S. Jerome says n,
' The worm which will never die and the fire which
never will be quenched is by very many (plerisque)
understood ofthe conscience of sinners, which tortures
them when under punishment, why, through their
own fault and sin, they missed the good of the elect.'
And S. Ambrose °,
' There is no gnashing of corporeal teeth, nor any
perpetual fire of corporeal flames, nor is the worm cor
poreal. — The fire is that which the sadness over trans
gressions generates, because the sins pierce with
compunction the mind and sense of the irrational
soul of the guilty, and eat out the, as it were, bowels
of conscience ; which sins are generated like worms
out of each, as it were from the body of the sinner.
The Lord declared this by Isaiah ; " And they shall
see the carcases of the men who have transgressed
against Me, and their worm shall not die, and their
fire shall not be quenched." The gnashing of teeth
also indicates the feeling of one indignant because
each repents too late, is too late wroth with himself,
groans over himself too late, that he offended with
such obstinate wickedness.'
S. Augustine speaks of it, as undecided ;
' p There will therefore continue without end that
eternal death of the damned, that is, alienation from
n in Is. lxvi. fin. ° in S. Luc. c. vii. nn. 205, 206.
p Enchirid. n. 29. Short Treatises p. 153. Oxf. Tr.

in East or West. 21
the life of God, and itself will be common to all,
whatever men according to their human feelings
may imagine concerning variety of punishments, or
concerning relief or intermission of pains ; as the
eternal life of the Saints will remain in common the
life of all, in whatever distinction of honours they
harmoniously shine.'
In the Greek Communion, S. John Damascene,
who, although late, stands for them as the summary
of their great fathers, wrote ;
' i We shall rise again then, our souls again united
to the bodies, which have become incorruptible and
put off corruption, and shall be placed before the
aweful judgement of Christ; and the devil and his
demons and his man, i. e. Anti-Christ, and the ungod
ly and sinners shall be delivered to the everlasting
fire, not material fire like ours, but such as God know
eth. But they who have done good shall shine forth
as the sun with the Angels to life everlasting with
our Lord Jesus Christ, ever seeing Him and seen by
Him, and enjoying with Him unceasing joy.'
The agreement of Theophylact is the more re
markable, because he carries on the belief, that the
punishments are spiritual, so late (A.D. 1077) and
that he, to such an extent, though not exclusively r,
represents S. Chrysostom.
' 6 The worm and the fire, which punish sinners,
is the conscience of each, and the memory of the foul
deeds committed in this life, which prey upon him
like a worm, and scorch him like fire.'
But now before entering into the proofs of the
1 de Fide L. iv. fin. r See Benedictine Preface.
8 on S. Mark c. ix.

22 Free-ivill essential to the free love of God.
eternity of punishment to those who will incur it, let
me sum up in one what has been said ;
1. Without free-will, man would be inferior to the
lower animals, which have a sort of limited freedom
of choice.
2. Absolute free-will implies the power of choos
ing amiss and, having chosen amiss, to persevere in
choosing amiss. It would be self-contradictory, that
Almighty God should create a free agent capable of
loving Him, without being capable also of rejecting
His love.
3. The higher and more complete and pervading
the freewill is, the more completely an evil choice
will pervade and disorder the whole being.
4. But without free-will we could not freely love
God. Freedom is a condition of love.
5. In eternity those who behold Him will know
what the bliss is, eternally to love Him. But then
that bliss involves the intolerable misery of losing
Him through our own evil choice. To lose God and
be alienated from Him is in itself Hell, or the vesti
bule of Hell.
6. But that His creatures may not lose Him, God,
when He created all His rational creatures with free
will, created them also in grace, so that they had the
full power to choose aright, and could not choose
amiss, except by resisting the drawing of God to
love Him.
7. The only hindrance to man's salvation is, in
any case, the obstinate misuse of that free-will, with
which God endowed him, in order that he might
freely love Him.
8. God wills that all should be saved, if they will

God's provisions to protect free-will against abuse of it. 23
it, and to this end gave His Son to die for them,
and the Holy Ghost to teach them.
9. The merits of Jesus reach to every soul who
wills to be saved, whether in this life they knew
Him or knew Him not.
10. God the Holy Ghost visits every soul which
God has created, and each soul will be judged as it
responded or did not respond to the degree of light
which He bestowed on it, not by our maxims, but
by the wisdom and love of Almighty God.
11. We know absolutely nothing of the proportion
of the saved to the lost or who will be lost ; but
this we do know, that none will be lost, who do not
obstinately to the end and in the end refuse God.
None will be lost, whom God can save, without de
stroying in them His own gift of free-will.
12. With regard to the nature of the sufferings,
nothing is matter of faith. No one doubts that the
very special suffering will be the loss of God (poena
damni): that, being what they are, they know that
they were made by God for Himself, and yet, through
their own obstinate will, will not have Him. As to
'pains of sense,' the Church has no where laid down as
a matter of faith, the material character of the worm
and the fire, or that they denote more than the
gnawing of remorse. Although then it would be very
rash to lay down dogmatically, that the ' fire ' is not
to be understood literally, as it has been understood
almost universally by Christians, yet no one has a
right to urge those representations, from which the
imagination so shrinks, as a ground for refusing to be
lieve in hell, since he is left free not to believe them.
iv. It is otherwise as to the remaining demand of

24 Fear of hell strengthened martyrs and saints.
Dr. Farrar, that we should give up the belief in the
eternity of punishment for all who incur it. For
this would be to give up part of that Faith which
our Lord gave, as a protection to all those who suffer
for Him sooner than give up Himself.
"*I say unto you My friends, Be not afraid of
them that kill the body, and after that have no more
that they can do. But I will forewarn you whom
ye shall fear : Fear Him, which after He hath killed
hath power to cast into hell ; yea, I say unto you,
Fear Him." This fear of being for ever separated
from Christ in hell strengthened the weakness of
the flesh in Christian martyrs, as we see from the
sayings of some of them u; this roused some who, for
the extremity of suffering, had once denied Him,
to endure fearlessly all torments for Him v: the dread
of the eternal fire made that which consumed the
flesh to be like Elijah's chariot of Are, which bore
him above all of earth : this fire expelled the evil
passions of the flesh w : this article of their faith the
unlettered barbarians x knew of, as belonging to the
primitive Creed, as much as the words of our Lord
in the Athanasian. ' w The fear of hell brought them
to the crown of the kingdom.' This we dare not
take away, lest we be contradicting our Lord.
But now perhaps that those unfounded fears
have been removed, 1) that the lost are the greater
part of the human race, and 2) that all are lost whom
* S. Luke xii. 4, 5. See also S. Matt. x. 28.
u See below, Belief of the early martyrs.
v See the account of the recovery of Biblias who had apostatized,
Eus. H. E. v. 7- ibid. w S. Chrys. on the Statues Horn. xv. n. 2.
* S. Irenaeus adv. haer. iii. 4.

Dr. Farrar not an Universalist. 25
man's eyes cannot see to be in a state of grace, some
who have gone thus far, may be ready to consider
more patiently the irrelevance of the alleged proofs
of Universalism or the disproof of the Faith of the
Church, which Dr. Farrar uses and enforces, but
which he does not adopt.
Dr. Farrar says that the statements, that he '? denied
the existence of hell ' or 'denounced the doctrine of
eternal punishment,' ' z are merely ignorant perver
sions of what ' he ' tried to teach.' He himself re
jects2, 1) ' Universalism,' ' the opinion that all men will
be ultimately saved ;' 2) Annihilationism, or ' the opi
nion that, after a retributive punishment, the wicked
will be destroyed.' He says, ' a I dare not lay down
any dogma of Universalism : partly because it is not
clearly revealed to us, and partly because it is impos
sible for us to estimate the hardening effect of obsti
nate persistence in evil, and the power of the human
will to resist the law and reject the love of God.'
Dr. Farrar ' b sets aside the question of the salva-
bility of devils, as beyond our range.' This is incon
sistent ; for if everlasting fire is to be not penal fire,
which lasts for ever, but an -ZEonian fire created to
purify those who fall into it, then it was [as we shall
see] expressly created for the devil and his angels.
He says moreover repeatedly, 'c I am not an uni
versalist ;' ' d I cannot preach the certainty of Univer
salism;' '^1 have never denied, nay, in despite of
yearning hope, I have expressly admitted the possi
bility of even endless misery for those who abide in
the determined impenitence of final and willing sin.'
y Pref. to 9th thousand p. xiii. z Pref. p. xxix. a Ib. p. xxiv,
b Eternal Hope p. 158 note. c p. 86 note. a Ib. p. 84.

26 Variations and inconsistencies
No Theologian, nay, no Christian believes or ever
believed that any will fall into hell, except through
' determined and final impenitence.'
It is difficult for another to understand the differ
ence between a ' dogma of Universalism ' which the
author ' dares not lay down,' and ' a hope ' which is
also 'ea doctrine;' 'fa truth,' 'g truths, which have
been displaced by groundless opinions, and which are
necessary for the purity, almost for the very exist
ence of that faith, which is the one sole hope of the
suffering world ;' ' h a doctrine which alone can stem
the spread of infidelity;' essential to thinking ' ; noble
thoughts of God.'
It is difficult also to attach any definite idea to
the words which Dr. Farrar has selected to charac
terise his belief, ' Eternal Hope.' Hope, we know,
as a virtue and grace, when this fleeting scene is
over, will be swallowed up in fruition, as faith shall
be in the vision of our God. ' Eternal hope,' must
be a hope which never receives its accomplishment ;
ever longing ; ever stretching on ; never attaining :
an 'iEonian' hope, which we, not the lost, are to
hold about their ' iEonian ' punishment : that, how
ever long they may hold out against the love of God,
they may give way at last. In the sermon J it is a
hope for the ' poor in spirit ;' the mourners, ' even if
death overtake them, before the final victory is won ;'
though they 'may have to be purified in that Ge
henna of iEonian fire beyond the grave.' In the
defence of the doctrine it dwindles down into ' k the
doctrine (that is) that, even if in the short space of
e Eternal Hope Pref. p. xvi. f Ib. p. xx. s lb. p. lxiii. h Ib. p. lxv.
'Et.H.p.lie. olb.p.88. k Dr. F. Contemp. Rev. T. 32. p. 571.

of Dr. Farrar's statements. 27
human life the soul have not yet been weaned from
sin, there may be for some, at any rate, a hope of
recovery, a possibility of amendment, if not after the
last judgement, at least in some disembodied condi
tion beyond the grave.'
But no Christian has denied, few, I should think,
would doubt that, to those who had struggled to the
last, God would give repentance in the hour of death,
whatever they might have to suffer in the delay of
the sight of God, for which they will then know that
they were made, or in the long undistracted memory
of their own vileness and ingratitude toward Him
Who loved them and gave Himself for them. But
any how a change in the soul, which should be short
of the change between rejecting God and accepting
Him, before the Day of Judgement, might be be
lieved by any one who yet believed in the everlasting
loss of those who finally rejected Him. This is not
' Eternal hope,' nor ' a purifying in the Gehenna of
JEonian fire.'
Dr. Farrar never mentions the future punishment
of the wicked without adding to it some of the un
true 'accretions' which he blends with it; but, in his
representations, its eternity is as much an 'accretion'
as they. Yet 'ending' and 'non-ending' are con
tradictories, which admit of no intermediate qualifica
tion. If man is admitted to be immortal, and pu
nishment is not to be endless, there is no other con
clusion but that he should be restored. I am thank
ful that Dr. Farrar is not an universalist. There is
no end of human inconsistencies. But I fear that
his book will teach Universalism, since he denounces
so energetically the only faith which can resist it.

28 One only difficulty, why did God create free-agents?
But Dr. Farrar, in rejecting Universalism, vir
tually gives up all arguments, which Universalists
draw from texts of Holy Scripture or from h priori
reasoning. 1. The only difficulty in reason is the creation of
free-agents, whose perfection and bliss it should be
to love God and be the objects of His love. God
cannot cease to be That Which He Is, the supreme
Good in Himself, and of all His rational creation.
His love cannot cease to be essential to their bliss,
though they reject it. The difficulty, insoluble in
this life, is, why Almighty God created beings with
a free choice, and exposed Himself to His creatures'
choice, knowing that some who would not choose
Him, must be unutterably miserable through their
loss of Him. In this world we can but marvel at
the condescending goodness of God, that He should
so prize the free love of His creatures (and of our
poor selves among them), that He shonld put Him
self at their choice, that they might, by the enabling
assistance of His Grace, eternally love Him, and be
for ever filled with His love and be one with Him,
notwithstanding the inevitable misery to those, who,
through their own obstinately evil choice, would not
have Him.
The question of reason, why did God create one
who, He knew, would be miserable through his free
endless hate of Him, holds equally, if there were
none but Satan. The old Universalists saw consis
tently, that any theory of universal restoration is
inconsistent, which does not include the restoration
of Satan.
2. Equally, as to the texts cited in behalf of what

' Everlasting fire created to save the devil.' 29
is called ' restitution.' The stress, which is laid upon
the word ' all,' is absolutely annihilated, unless it in
cludes ' Satan and his angels.' Nay, in that ' other
Gospel,' which Dr. Farrar rejects, but which Satan is
trying to induce men to substitute for the ' everlasting
Gospel ' of Christ, he and his angels, not we, are the
special objects of the love of God. In the true Gos
pel, it has been dwelt upon, that our Lord says that
He will say to those whom He shall place on His
Bight Hand, " Come, ye blessed of My Father, in
herit the kingdom prepared for you from the foun
dation of the world." The righteous are saved, be
cause the Father has blessed them for His dearly
Beloved Son's sake, Whom He gave, that "whosoever
should believe in Him should not perish, but have
everlasting life." Our Lord dwells upon the truth,
that the kingdom is the gift of God, and teaches us
that it is so.
1 But to those on the left hand He does not say,
" Ye cursed of My Father ; " for, not He laid the
curse upon them, but their own works ; and He says,
" into the everlasting fire," — not, prepared for them,
but — "prepared for the devil and his angels." ' I,
He saith, ' prepared the kingdom for you : but the
fire no more for you, but for the devil and his angels ;
but since ye cast yourselves therein, impute it to
yourselves.' But, according to this adulterated gospel, the
' everlasting fire ' is not everlasting but temporary : —
it is to be a purifying fire, ' k a Gehenna of iEonian
fire beyond the grave,' by which sinners, who, even
in the last moment of this life, would resist all the
' S. Chrys. on S. Matt. xxv. Horn. Ixxix. 2. p. 1050. Oxf. Tr.

30 Almost all now believe, that Christ died for all.
pleadings of His grace and offers of forgiveness, are
by a new probation to be won. In the express mean
ing of our Lord's words that fire was not primarily
'prepared' for them, but, 'for the devil and his
angels.' The devils, were, according to this inter
pretation, the primary objects of His love.
The other texts, alleged in encouragement of the
hope that all the wicked will be ultimately restored,
may be arranged under the following classes ;
i) Passages, which declare that Christ died for
all. Of this blessed truth no Christian doubts, un
less as far as there be still rigid disciples of Calvin.
The Church hath ever taught it ; it teaches it every
where. " m God sent not His Son into the world to
condemn the world, but that the world through Him
might be saved." " n He is the propitation for our
sins and not for ours only, but for the whole world."
"°He gave Himself a ransom for all, to be testified
in due time." " p We have seen and do testify that
the Father hath sent the Son to be the Saviour of
the world." "iHe tasted death for every man."
"rThe grace of God hath appeared, which is saving
unto all men." Such was the purpose of the Infinite
mercy of God. All was complete on His part. But
that same Scripture is full of aweful warning, that
we take heed lest we forfeit it for ourselves through
the " deceitfulness of sin." " I," our Lord says s, " if
I be lifted up from the earth, will draw all men unto
Me." The Cross has a mighty attraction. The love
of Him Who died for us on it, has, through all the
m S. John iii. 17. n 1 S. John ii. 2. " 1 Tim. ii. 6.
p 1 S. John iv. 14. i Heb. ii. 9. r Tit. ii. 1 1. * S. John xii. 32.

God wills all to be saved, but not against their will. 31
ages since that Precious Death, drawn laden souls
to it. But the magnet of His love has not drawn
us like stocks and stones, without and against our
wills. The will must surrender itself at last ; else
it will reject even Almighty Infinite Love.
This condition is even mentioned in some of the
texts alleged. '"Who willeth all men to be saved,
and to come to the knowledge of the truth." "uWho
is the Saviour of all men, specially of those who be
lieve." Yet there have been at all times those who
turned away from the truth and who would not be
lieve. " v How often," our Lord appealed to those
who heard Him, " would I have gathered you toge
ther, as a hen gathereth her chickens under her
wings, and ye would not." " w God willeth not that
any should perish;" ''but," he adds, "that all should
come to repentance; before the Day of the Lord shall
come as a thief in the night," " x looking for and hast
ing unto the coming of the Day of God, wherein
the heavens, being on fire, shall be dissolved, and the
elements shall melt with fervent heat." He says by
the Prophet Ezekiel, "yI have no pleasure in the
death of the wicked, but that the wicked turn from
his way and live ; turn ye, turn ye, from your evil
ways:" but he adds the mournful appeal, "Why
will ye die, 0 house of Israel ?" They could then
incur that death, if they would not turn.
He willeth that we should be saved, but He will
eth not to do violence to our will, which He holds
sacred, as the finite image of His own Infinite Will,
free, after the likeness of His own Almighty Will,
* 1 Tim. ii. 4. u Ib. iv. 10. T S. Matt, xxiii. 37.
w 2 S. Pet. iii. 9. * Ib. 12. y Ezek. xviii. 23.

32 Christ shall be ' all in all' His oivn at His Coming.
' ' Who doth whatsoever pleaseth Him . " I f He were
to force our wills, He would make us lower than the
beasts that perish ; for they too have a limited will.
He will mightily influence, constrain by His love,
plead, put good thoughts into our souls, knock at
the closed door, repeat His pleadings again and
again; but still there is that sad, "Ye would not,"
before which Omnipotent love was obliged by the
conditions of our nature which He had given us, to
turn away. Man has still the power to refuse
even the overwhelming, sweet, attractive, all-but-
compulsory power of the love of God. He says,
that He ' willeth all men to be saved,' but He does
not say that He will force those who will not
come. ii) In other passages, the context and the idiom
are alike neglected.
1. S. Paul, in his glowing picture of the triumph of
our Lord for us His people, bursts forth, "zNow is
Christ risen from the dead, and become the first-
fruits of them that slept. For since by man came
death, by man came also the resurrection of the dead.
For as in Adam all die, even so in Christ shall all be
made alive. But every man in his own order: Christ
the first-fruits ; afterward, they that are Christ's at
His Coming. Then cometh the end, when He shall
have delivered up the kingdom to God, even the
Father ; when He shall have put down all rule and
all authority and power. For He must reign, till He
hath put all enemies under His feet. The last enemy
that shall be destroyed is death. For He hath put
all things under His feet. But when He saith, all
z 1 Cor. xv. 20—28.

' All in all' a common phrase for all-sufficiency. 33
things are put under Him, it is manifest that He is
excepted, which did put all things under Him.
And when all things shall be subdued unto Him,
then shall the Son also Himself be subject unto Him
that put all things under Him, that God may be all
in all."
It is S. Paul's summary of the proofs of the Ee-
surrection of. Christ. He refuted those who denied
the resurrection of the body by establishing the Ee-
surrection of Christ, without which our whole faith
in Christ were empty. The proof of the Eesurrection
of Christ lay in the testimony of all those who had
seen Him alive after He had risen from the dead.
S. Paul closes it with his own. On the Eesurrection
and Ascension, began His mediatorial kingdom, as
God-Man, given to Him by the Father ; at His Com
ing to judge the world, His 'appearing,' the media
torial kingdom will have had its perfection : there
will then be no more sin in any of us, His subjects,
for which to intercede ; no enemies, from whom to
defend His own ; no imperfection, which to perfect,
that God may be ' all in all.' The time then, when
God shall be ' all in all,' is not after countless ages,
but at the Coming of Christ.
But also the being ' all in all ' is language, which
God uses in Holy Scripture in a very definite mean
ing. S. Paul uses the same words of God's present
gifts to us in this life, inchoate here, to be perfected
hereafter. To be ' all,' 'every thing, to a person,' is a
common way of speaking, as among the Greeks and
Latins a, so among us also. We have the further full
a See a very large collection of passages from Greek and Latin
writers in Wetstein on 1 Cor. xv. 28. pp. 167, 168.
D

34 Christ all and in all His members.
expression, which Dr. Farrar too uses in this same
book, of being ' all in all to anotherV It means,
that the one being, who is spoken of, is to the other,
' instead of all.' He, to whom he is ' all,' needs no
thing else to fill any office or fill up any void. But
to be 'all in all' is a fruit of the Incarnation. It is
already begun in. us, who are Christians. S.Paul
counts it as our privilege. In contrast, with all out
ward things, upon which Jew or Greek boasted
themselves, there is, he says, one thing to the Chris
tian, to be ' in Christ.' All those outward dis
tinctions were nothing worth ; ' c circumcision or un
circumcision ; Barbarian, Scythian, bond or free.'
One thing only stands instead of all, to be in Christ.
If you have only Him, you will obtain the same as
those who have them. 'dBut Christ,' he saith, 'is
all and in all,' i. e. Christ will be all things to you,
both dignity and race ; and He, One and the Same,
in you all. S. Paul says not only ' all in all ' but
' Christ is all things and in all.' He is ' all things,
and in all' His members, as God is " all in all," by
indwelling in us.
S. Paul says in the same Epistle to the Corinthians,
that God0 worked all things in all, i.e. in all those
Christians, of whom he was speaking.
Since then this is a received idiom, that " Christ
is all things in all," who are members of Him ; that
" God worketh all things in all" those Christians, of
whom the Apostle had just spoken, it would be plain
ly unnatural and contrary to the idiom, to interpret
b ' Ask happy lovers, when they know the joy of being all in all to
each other.' Eternal Hope p. 34.
c Col. iii. 11. d S. Chrys. ad loc. e 1 Cor. xii. 6.

Dr. F's texts, to favour Universalism, Acts iii. 21. 35
the saying, ' that God may be all in all,' of any others
than those just spoken of, ' those who are Christ's at
His Coming ;' and to make it include all those to
whom, He has told us, at His coming, He shall say,
' Depart from Me ;' as also Satan and his angels.
The words then can have no bearing upon any
post-feonian restoration. It has been, from of old, the
ground-work of Universalism, but it has only been
made to yield a support to it by taking 'all in all'
as a mere phrase, apart from its meaning in Holy
Scripture, or even from its popular use. As inter
preted by the Universalists, God would not be ' all
things in all,' unless He indwelt Satan too in the
fulness of His Spirit and Presence, as, although not
as much as, that created being, who is nearest to
Himself. Satan too, in this explanation, must be
the dwelling-place of the Trinity.
2. S.Peter, in his second preaching ofthe Eesurrec
tion of Christ, told the Jews, that "'the heavens must
receive Jesus," ' until' a time at the end of this world.
This time is, according to different renderings of the
word, either absolutely 'the restoration of all things,'
or ' until the times of the completion of all things
which God spake by the mouth of His holy prophets
which have been since the world began.' This last
seems to me the natural construction of the words
in themselves, and, according to this construction
which has been adopted by very old and competent
authority g, the words would have no bearing what-
f Acts iii. 21.
s They are so taken by Didymus, and an anonymous Greek
Scholiast in the Catena on the Acts, ed. Cramer. Hesychius inter
prets the word, ' fulfilment.' S. Irenseus has ' dispositionis ' (or-

36 Dr. I" s texts. Acts iii. 21.
ever upon the subject, for which they are currently
quoted. But if the phrase is to be rendered ' until the
times of the restitution' or 'restoration of all things,'
as our Lord says of Elias, he "h shall first come and
restore all things," then the whole idiom must be
taken in that same sense, of that great restoration
which Elijah was to effect, at the end of this visible
state of things, before our Lord's second Coming,
when " 'he shall turn the heart of the fathers to the
children, and the heart of the children to their fa
thers, lest I come and smite the earth with a curse."
Clearly also since S. Peter says, that the heavens must
receive Jesus Christ ' until the time of the restora
tion of all things,' the time must be that, of which
the angels spake to the Apostles, "this same Jesus,
which is taken up from you into heaven, shall so
come in like manner as ye have seen Him go into
heaven." It must be, until He come to be our
Judge, not until the iEonian periods, of which Uni
versalists speak.
dering) iii. 12. 3. Theophylact has, 'all things must be restored
and come to an end ; ' and as a summary of the meaning, ' The pro
phets said that many things should happen which have not yet been
fulfilled, but are yet coming and shall come to pass till the end.
For Christ, being taken up into heaven, remains there till the end of
the world, to come thence with power, when all things which the
prophets foretold shall have been completed, d7roraTatTTavTa>i>.' ad loc.
Tertullian has, ' tempore exhibitionis omnium quae locutus est Deus.'
De resurr. carnis c. 23. p. 396. Rig. The Vulg. and Vers. ant. have
'in tempore restitutionis omnium quae locutus est Deus.' The Peshito
has, 'to the fulfilment of the time of all those things which God
spake.' The literal Heracleota has, * unto the time of the restitution
of all the things which God hath spoken ' &c.
h S. Matt. xvii. 11. ' Mai. iv. 6.

Rom. xiv. 9. 1 Cor. xv. 22. 37
3. Again, when S. Paul says that " k Christ both
died and rose and revived, that He might be Lord
both of the dead and the living," he must be speak
ing of those two classes, of whom he had spoken just
before, those who '(1live unto the Lord" and those
who " die unto the Lord," and who, ' whether they
live or die, are the Lord's,' not of those to whom He
shall say, " I never knew you ; depart from Me, all
ye workers of iniquity."
4. So when he says, " m As in Adam all die, even
so in Christ shall all be made alive," he must be
speaking of those, of whom he had just spoken,
" "which are fallen asleep in Christ ; " those who by
spiritual birth belong to Christ, as by their natural
birth they belonged to Adam; "they who are
Christ's," as he says again ; not those of whom he
says in another place, "°If any man hath not the
Spirit of Christ, he is none of His."
5. S. Paul appeals to those who "Pdespise the riches
ofthe goodness and forbearance and longsuffering of
God ; not knowing that the goodness of God leadeth
thee to repentance, but after thy hardness and impe
nitent heart treasurest unto thyself wrath in the day
of wrath and revelation of the righteous judgement
of God ; Who will render to every man according to
his deeds : to them who by patient continuance in
well-doing seek for glory and honour and immortali
ty, eternal life : but unto them that are contentious,
and do not obey the truth, but obey unrighteousness,
indignation and wrath, tribulation and anguish, upon
every soul of man that doeth evil."
" Rom. xiv. 9. ' lb. 8. m 1 Cor. xv. 22.
n Ib. 18. ° Rom. viii. 9. p lb. ii. 4—9.

38 'AtQjftos, in classical Greek and N. T.,
What encouragement Dr. Farrar can think that
these words give to those who do treasure to them
selves wrath, I cannot imagine.
There are yet two criticisms to be noticed; 1. the
denial that almvt,o<; means everlasting, ' because it is
used,' Dr. Farrar saysq, 'over and over again, of
things transitory,' 2. that our Lord, in speaking of
Gehenna, must have used the word in the sense in
which Dr. Farrar thinks that the Talmudists use it,
and in which he assumes that the Jews used it in
our Lord's time, and must have understood Him.
1. On the use of the word alojvios in classical Greek,
I have appended to the sermon on Everlasting Punish
ment a note written for me, in view of my Sermon, by
the best Greek Oxford Scholar of his day, my friend,
the Eev. J. Eiddell r. It appears from this, that the
word was used strictly of eternity, an eternal exist
ence, such as shall be, when time shall be no more s.
In the New Testament it occurs seventy-one times : of
eternal life', forty-four times ; of Almighty God, His
Spirit and His glory n, three times ; of the kingdom of
Christx,His Bedemptiony, the Blood of His covenant2,
His Gospel a, salvationb, our habitation in heaven0;
« Et. Hope, Exc. iii. p. 199. r Fellow of Balliol. 8 Rev. x. 6.
* S. Matt. xix. 16, 29 ; xxv. 46 ; S. Mark x. 17, 30 ; S. Luke x.
25; xviii. 18, 30; S. John, uniformly, twenty three times, iii. 15,
16, 36; iv. 14, 36; v. 24, 39; vi. 27, 40, 47, 54, 68; x. 28;
xii. 25, 50; xvii. 2, 3. 1 S.John i. 2 ; ii. 25 ; iii. 15 ; v. 11, 13,
20. Acts xiii. 46, 48; S. Paul, Rom. ii. 7; v. 21 ; vi. 22, 23;
Gal. vi. 8 ; 1 Tim. i. 16 ; vi. 12, 19 ; Tit. i. 2 ; iii. 7 ; S. Jude 21 ;
the habitations of the righteous, S. Luke xvi. 9 ; 2 Cor. v. 1 .
"Rom. xvi. 26. Heb.ix. 14. 1 Tim. vi. 16. * 2S. Pet. i. 11.
y Heb. ix. 12. zIb. xiii. 20. a Rev. xiv- 6. b Heb. v. 9.
c S. Luke xvi. 9. 2 Cor. v. 1.

used of what is absolutely eternal. 39
of the glory laid up for usa, thrice; our inheritance e,
consolationf, of a sharer of eternal life g; of eternal
fire h, thrice; of punishment, judgement, destruction',
four times J.
Of the future then it is no where used in the New
Testament, except of eternal life or punishment.
There is indeed one aweful exception, according
to a probable reading in one passage, noticed by Dr.
Farrar : although that reading is not certain enough
to allow us certainly to claim our Lord's authority.
If this reading were certain,*it would involve that
our Lord spoke in one place not of 'judgement,' but
of 'sin' beyond the grave, saying, 'kis in danger of
d 2 Cor. iv. 17, 18. 2 Tim. ii. 16. 1 S. Pet. v. 10.
" Heb. ix. 15. f 2 Thess. ii. 16. B Philem. 15.
h S. Matt, xviii. 8 ; xxv. 41. S. Jude 7-
j S. Matt. xxv. 46. S. Mark iii. 29. 2 Thess. i. 9. Heb. vi. 2.
j Dr. Farrar says (Et. H. p. 202.) ' Csesarius Dial. 3. even ob
serves that the Origenist argument on the terminability of tor
ment was derived from the use of the very word. Huet Origen. Opp.
pp. 231, 233 Paris.'
The argument, quoted by Csesarius, must be confused, for no
Greek could have so argued. The words are, ' Not as some fabler
thought, the chastisement of sinners shall have an end, because the
Lord called the fire of punishment olw/wv only, and not alwviov ai-
wiw.' Csesar. Dial. iii. Interr. 139. in Gall. Bibl. Patr. vi. 99. The
statement being anonymous, although Origen was probably meant
by ' the fabler,' no one is responsible for such impossible Greek.
k S. Mark iii. 29. ' is in danger of eternal sin.' ' Such is the true
reading, djaapnJ/xaTog NBL. ; dp;apnas CD. not /cptcrews.' Et. Hope
p. 1 12. note. There is, any how, nothing of ' a doom to everlasting
sin,' of which Dr. Farrar speaks.
The preponderance of authority seems to be in favour of djuapnj-
juaros, although there are weighty authorities for /cpio-cws.
For atw.prriiw.To? are KBLA. 28. 33. 2pe (a S. Petersburg MS.
collated by M. Muralt.)
For d/x-apnas (apparently, C.lima manu) D. 13. 69. 346. S. Ath.

40 'Eternal times,' the eternity of God
everlasting sin.' If these words be His, they speak
of an ' everlasting sin,' a sin bound up (so to speak)
with the existence of the sinner1, since he is not freed
from it ; or, to use the language of universalists, as
eeonian as the fire.
The same idea of absolute eternity lies in the
three remaining passages, in words spoken after
the manner of men, " eternal times." We cannot
speak of the '"'everlasting Now' of eternity, save in
language borrowed from time. When the Psalmist
says, ""from everlasting to everlasting, Thou art-
God," the language is necessarily inadequate, be
cause 'from' implies a beginning, but God is with
out beginning. Another expression, " ° Thy throne
is from everlasting," lit. 'from then,' is perhaps
most exempt from the idea of time ; i. e. look back
as far as you will, go back and back and back be
yond all those geons, of which men speak, then too
and 'from then' was God. Still the word 'from'
implies time, and time is God's creation. He is not
from it, but it from Him.
With these agree S. Cypr. (ii) S. Aug. Ital. (except Cod. Brix. 6th
cent.) Vulg. (except Toi. MS.) Copt. Goth.
For icpurews are AEFGHKMSUVrn Pesh., Syr-Heracl.,Ital.
in Cod. Brix., Vulg. in Toi. MS.
On the one side are the Itala, indicating the existence of the read
ing in the 2nd cent.; N (Cod. Sinait.) BC. Copt. Goth, of the ivth;
On the other the Peshito of the 2nd cent. [My son has verified the
present reading in one MS. of the vth, another of the vth or vitu
cent.], and others ; A of the Vth cent, with the mass of uncial MSS.
and Syr. Heracl. at the end of the vth.
1 Even Origen speaks of sins ' in ipsis ita animabus infixa ut ne-
queant aboleri, in Lev. Horn. 8. n. 5. Opp. ii. 231. ed. de la Rue.
m ' An everlasting Now of misery.' Southey, Thalaba.
11 Ps. xc. 2. ° lb. xciii. 2.

as conceivable by man. 41
But whatever God has done, or does, or shall do,
lay ever in the depths of His Immutable Mind. He
knew in all eternity that He would create man, en-
graced, but endowed with free-will, and capable of
falling from Him. He knew that He should restore,
redeem him, and at what cost. This was the eter
nal purpose, which He ever had before creation, in
the silence of His own ever-present eternity. It lay
as much there, when He had not yet created any
being, when nothing existed save Himself, Father
Son and Holy Ghost, as when He revealed it.
When then S. Paul says, ' p The secret of man's
redemption through Jesus Christ had been kept in
silence in eternal times,' he is speaking of an abso
lute eternity, as eternal as Almighty God Himself.
So he speaks again " q of the mystery which was hid
from the ages, a™ tuv alwvuv, in God, Who created
all things by Christ Jesus, that now might be made
known to the principalities and powers in heavenly
places through the Church the manifold wisdom of
God according to the purpose of the ages (r&v aloovwv)
which [purpose] He hath wrought in Christ Jesus
our Lord." S. Paul places us altogether (so to speak)
in the Being of God. It is before creation, not known
until then ' to the principalities and powers in hea
venly places ; ' the purpose of God in the ages past,
but before time was ; for it was before creation, and
time is a portion of God's creation.
When then, again, he says that God "rsaved us
and called us with a holy calling, not according to
our works, but according to His own purpose and
grace, which was given us in Christ Jesus before eter-
p Rom. xvi. 25. 9 Eph. iii. 9-11. r 2 Tim. i. 9, 10.

42 'Eternal times' used of absolute eternity.
nal times, but has now been made manifest through
the appearance of Christ Jesus ;" he must mean that
God gave it to us in purpose from all eternity, as he
says elsewhere, that He s chose us in Christ " before
the foundation of the world," not from its foundation,
but before it. ' * For although before the creation of
the world there was neither motion nor any time,
yet in that immense space of eternity, as Jerome says
here, ' we must believe that there was an eternity of
ages, in which the Father ever was with the Son
and Holy Spirit ; and, so to say, all Eternity is one
time of God, yea, innumerable times, since He Him
self is Infinite, Who, before times, transcends all
time.' The years of our world are not yet full six
thousand, and how many eternities, how many times,
how many origins of ages must we suppose that
there have been, in which Angels, Thrones, Domi
nions and other Powers served God, and without
changes and measures of times existed at the com
mand of God !'
' And indeed you can hardly understand otherwise
what we read in David, "UI thought of the days of
old and the eternal years," nor could you understand
otherwise what Micah says, " v And His goings forth
have been from the beginning, from the days of eter
nity." For if, as the fathers affirm with wonderful
consent x, the prophet speaks of the everlasting Birth
of the Divine Word, what days of eternity can he
mean save Eternity itself? Paul then writes in the
3 Eph. i. 4. ¦n-pb Kara/3oX^s Kocrp,ou. ' Justiniani on Tit. i. 2.
u Ps. lxxvii. 5. * Micah v. 2.
* Justiniani quotes S. Jerome on Mic. v. Euseb. Dem. Ev. vii. 2.
S. Chrys. Quod Christus sit Deus, and on Ps. xliv [xiv] 6. S. Cyril de
Trin. L. ii. v. fin. and Horn. 4. cont. Nest. Theodoret.

' Ages of ages ' used uniformly of eternity. 43
present place, that eternal life was promised " y before
the times of ages." '
And on another placey he says, " what the force of
the word 'promised' is, Augustine explains in this
way : ' z How did God promise, since He promised to
men, who as yet were not before eternal times ? ex
cept that in His own Eternity and in His own Word,
Co-Eternal with Himself, that was already fixed by
predestination, which was to be in its own time?' "
I cannot then but think that the paraphrase of our
translation is verbally inaccurate, when it substi
tutes in one place, 'since the world began,' for 'before
eternal times;' for the word is not 'since,' but 'before.'
The other paraphrase, ' before the world began,' al
though inadequate, is so far correct. But then S. Paul
(in a place, which Dr. F. employs for the contrary, as
though it were self-evident,) uses the word 'eternal'
in the two successive verses in the self-same sense ;
in the first a he is speaking of the eternal purpose of
God ; in the second b, of God Himself, the Eternal.
The same uniformity of usage, although not the
same contrast, occurs in the substantive word amv.
The same words ' for ever and ever' (lit. 'for the ages
of the ages') are used in the ascription of glory to
Godc, to the Lordd [Jesus], to Jesus e; to God the
Father and the Lamb f, of the endless life of Jesus g,
of the reign of Christ h, of the sufferings of the lost ',
of the devil k, of the reign of the saints l.
y 2 Tim. i. 10. * De civ. Dei xii. 16. a Rom. xvi. 25. b Ib. 26.
c Phil. iv. 20. 1 Tim. i. 1 7. 1 Pet. i v. 1 1 . v. 1 1 . Rev. vii. 1 2 ; x. 6.
d 2 Tim. iv. 18. » Heb. xiii. 21. Rev. i. 6.
f Rev. v. 13. e lb. i. 18, iv. 9, 10, xv. 7. In Eph. iii. 21, the
singular is used tou auiivos t£>v avuaiiav. h Rev. xi. 1 5.
' Ib. xiv. 11, xix. 3. k Ib. xx. 10. ' Ib. xxii. 5.

44 S. Augustine's argument on the use of the
They who deny that any of the words used of fu
ture punishment in Holy Scripture express eternity,
would do well to consider, whether there is any way,
in which Almighty God could have expressed it,
which they would have accepted, as meaning it.
S. Augustine sums up the argument as to the
meaning of the word, drawn from the parallelism, in a
way, the weight of which has of late not been felt.
'"What a thing it is, to account eternal punishment
to be a fire of long duration, and eternal life to be
without end, since Christ comprised both in that
very same place, in one and the same sentence, say
ing, " These shall go into eternal punishment, but
the righteous into life eternal ! " If both are eternal,
either both must be understood to be lasting with
an end, or both perpetual without end. For like
is related to like ; on the one side, eternal punish
ment ; on the other, eternal life. But to say in one
and the same sentence, life eternal shall be without
end, punishment eternal shall have an end, were too
absurd : whence, since the eternal life of the saints
shall be without end, punishment eternal too shall
doubtless have no end to those whose it shall be.'
The argument is not merely from language. It
has a moral and religious aspect. Any ordinary
writer, who drew a contrast between two things,
would, if he wished to be understood, use the self
same word in the self-same sense. He would avoid
ambiguity. If he did not, we should count him igno
rant of language, or, if it were intentional, dishonest.
I asked, ' E In what matter of this world would you
trust one who, in any matter of this world, should use
m de Civ. Dei xxi. 23. " Serm. on Everlasting Punishment p. 24,

self-same word in the self-same meaning. 45
the self-same word in two distinct senses in the self
same sentence, without giving any hint that he was so
doing ? In none. Find any case in which you would
trust a man, who did so in the things of men, and then
ascribe it to your God in the things of God. I could
not trust man. I could not believe it of my God.'
Dr. Farrar calls it '°a battered and aged argu
ment : ' he says that ' it is of all arguments on the
question the most absolutely and hopelessly futile :'
he bids us ' not think, that it will weigh the 1000th
part of a scruple with those, who [as they think] have
again and again furnished the proof, why they regard
it as absolutely inconclusive.' I doubt it not in the
least. Never did any argument weigh any thing
against a foregone conclusion. Arguments are never
of any use, except as predisposing for the grace of
God. Arguments were of use but to few on Mars'
Hill, or to one only, ' whose heart the Lord opened,'
' by the river's side,' or for the conversion of the
world. They were counted foolishness. But ' p the
foolishness of God is wiser than men.' S. Augustine,
as his teaching was, often reminded his hearers,
' the Teacher is within.' Dr. Farrar is not surprised
that the '"glaring commonplaceness of the argument
should render it a stronghold of some who are con
tent with the obvious and the superficial.' The Gos
pel is for those who are ' content with the obvious,'
— the poor. During three centuries of martyrdom
the simple received our Lord's words in their simple
sense. He did not use ' i emotional appeals.' He,
° Cont. Rev. June 1878 p. 581. p 1 Cor. i. 25.
9 ' That hard exaggerated and damnatory literalism, that unrea
sonable insistence on admitted metaphors and emotional appeals.'
Dr. Farrar Cont. Rev. 1. c. p. 573.

40 Christians have ever believed eternal punishment
the Truth, taught, He tells us, what He had received
from the Father, "rI have given unto them the
words which Thou gavest Me; and they have re
ceived them."
The argument, however, from the word awvun
does not rest simply upon its use in the New Testa
ment. People are apt to take up their Bible as a
book indeed of authority to themselves, but upon
which they are free to put any meaning, which they
can justify to themselves, or which they think most
accordant to the attributes of God. They comment
upon it, as a book, which has come somehow into
their hands, and which they are to explain, with all
the advantages, which modern criticism or enlight
enment (as they deem it) enables them to put upon
single words. It does not occur to them, that the
teaching in our Lord's words is not of to-day or yes
terday, but from Him Who came to save mankind
from their sins and from the fruits of their sins, and
at the same time to "s reveal the wrath from heaven
against all ungodliness and unrighteousness of men,"
from which He came to save them. What did He
teach as to the doom of those who obstinately to
and in the end refuse His grace ?
No one has yet been found to doubt that the mass
of Christians have from the first believed the future
punishment of the lost to be everlasting. We see it,
even apart from Holy Scripture, in those close upon
the times of Jesus ; it was the faith of the martyrs ;
it was recognised as the faith of Christians by the
heathen. One' who searched for human causes of
the first marvellous propagation of the Gospel, count-
r S. John xvii. 8. 3 Born, i. 18. * Gibbon.

to be taught by our Lord's word 'Atciwo?. 47
ed this belief as one of his five causes ; that the
Christians believed it so energetically, as to be able
to impress their belief on the heathen also. No one
doubts that the millions upon millions of Christians,
century after century, have believed it. It is owned
to have been from the first the faith of the Creeds.
From Whose words did all before the Origenists learn
their belief in Hell ? Upon Whose words do all who
now believe it, rest their belief? In Whose words
have all who have believed it expressed their belief?
Whose Avords have all who disbelieved it had to
explain away ? The very disputes about the word
almvuxs shew, from Whom they learned it ;
' Christ on Himself, considerate Master, took
The utterance of that doctrine's fearful sound:
The Fount of Love His servants sends to tell
Love's deeds ; Himself reveals the sinner's Hell.'
Men strangely do not reflect that the denial of this
doctrine involves the terrible blasphemy, that He,
the Truth, so taught, that His disciples, on the au
thority of His words, believed what these hold not to
be true ; that He did, in fact, not foresee the effect
of His own words : He Who knew all things, Who
was God as well as Man, ' Who can neither deceive
nor be deceived.'
Had our Blessed Lord been a mere human teacher,
this would have involved no inconsistency. It pre
sents no difficulty to the Socinian, or those who (as
many Universalists) really deny the Incarnation, or
that our Lord was very God u. But Dr. Farrar and
u A thoughtful writer in the Christian Remembrancer, April 1863
(and so previous to Dr. Farrar's book), said, ' Subject to the correc
tion of more profound and laborious students, we avow that, in our

48 Jesus, being God, knew how Hiswordswd be understood.
many who have followed him fully believe this truth.
Our Lord in His Human mind, illumined by the
Godhead with which It was united, must have seen
how the words, in which He conveyed His revelation
would be understood. Had Universalists been right,
He, the Divine Teacher, would have used misleading
words, which did (God forbid !) mislead the millions
upon millions of His disciples who dutifully took
them in their obvious meaning.
2. But beyond the argument from the 'seonian,'
that the punishment of the lost need not be thought
to be eternal, Dr. Farrar has another, which he calls
his 'palmary argument,' from our Lord's use ofthe
word Gehenna; that our Lord cannot have meant
to teach that the sufferings of unrepented sin would
be eternal.
We must, he says, understand by 'hell' what our
Lord meant by Gehenna, and, as used by our Lord,
Gehenna did not mean endless torment. 'v In spite
of unfair depreciation, I venture to say that, hastily
as my book was produced, no modern writer has
furnished a fuller contribution from Jewish testimo
nies to the decision of this important question ; and
if the position cannot be shaken, how strongly does
it tell in favour of Eternal Hope ! '
' w It surely cannot be denied, that our Blessed
Lord, speaking as 'a Jew to Jews among Jews,' must
have used-^he words of His day in the sense wherein
own examination of this matter, we have not been able to discover a
single impugner of the dogma of eternal punishment who is consis
tent in his denial, and at the same time orthodox.'
v Contemporary Review June 1878 p. 585.
w Eternal Hope p. 81, note.

ii. Gehenna, Dr.F's 'palmary argument.' 49
these words would have been understood by His
hearers." Dr. Farrar is mistaken, both in the principle
which he lays down, and as to the facts, bearing
upon it.
His principle is that, if our Lord used any religious
term, already in use among the Jews, He must have
used it in the self-same sense, meaning exactly what
they meant. But, although, in God's mercy, He took
our flesh of the seed of Abraham, He came amongst
us to make a new revelation. Then, although He
used their language, to engraft His teaching upon
their past belief, He had, when need was, to stamp
that language anew. This, every one owns that He
did as to the terms, 'the kingdom of God,' 'the Mes
siah,' ' the being born again,' and many others. If
then the meaning of a word, already in use among the
Jews, is clear from the context of our Lord's words,
the question, in what sense the Jews at any time
used it among themselves, may be matter of interest
in regard to their history ; it has no bearing upon
the revelation made by our Lord.
In regard to the facts, Dr. Farrar' dismisses sum
marily or overlooks the evidence that the Jews be
lieved in eternal punishment before or at the time
of the Coming of our Lord, and called the place of
that punishment Gehenna. So that His use of the
word Gehenna would, according to Dr. Farrar's ar
gument, be one of the proofs (if proof were needed)
that He did mean to teach the everlastingness of
punishment beyond the grave.
In works before or soon after the time of our Lord,
Gehenna is described er named in Jewish Apocry-

50 Belief in eternal punishment at our Lord's time.
phal books ; the book of Enoch, the ivth book of
Esdras, the Apocalypse of Baruch, and the Targum
of Jonathan.
Belief in the eternity of future punishment is con
tained in the Book of Judith, in the 4th book of
Maccabees, in the so-called Psalms of Solomon : the
second death is mentioned in the Targums of Onke
los and Jonathan : Josephus attests the belief of the
Pharisees and the Essenes in the eternity of punish
ment. The later Jewish authorities which Dr. Farrar
quotes, all come from the disciples of those who had
rejected our Lord. The chief were employed in
maintaining their ground against the Gospel of Him,
Whom their fathers had crucified. They were not
representatives of the ancient teaching. Their tem
ple destroyed, themselves banished from their holy
city, they had to build up a new righteousness, apart
from hope in the Messiah and from sacrifice. Some
gave up the hope of a Messiah altogether"; some
looked only for one who should free them from their
earthly masters, and restore their national greatness.
Over against Christianity and to hinder conversions
to Jesus, they fenced in their people from straying
by dependence upon their privileges as descendants
of Abraham, or of those with whom God made a
covenant at Mount Sinai.
It will be most convenient, first to consider the
evidence that the Jews, before or about the time of
our Lord, did believe the punishment of the lost to
x ' Grass will grow on thy chin, Akiba, before the Messiah will
appear.' Saying of Jochanan b. Torta. See Jewish authorities in
Graetz iv. 150.

Book of Judith. 51
be everlasting; and then the evidences that the Tal
mudical writers and their modern followers believed
that the penalties were everlasting for those who in
curred them, excepting only 'the sinners of their own
people' who did not apostatise, i.e. become Christians,
and a class, whom they called ' the righteous of the
nations of the earth.'
1. The Book of Judith. It would be out of place
to enter here into any of the controversies about the
book itself. It is enough to state that in these days,
in which everything is disputed, no one places it
later than the 2nd century before our Lord y. It is
therefore an evidence of the belief of the Jews at the
time of His Coming. In the remarkable hymn in
the mouth of Judith, at its close, she says, ' z Wo to
the nations who rise up against my race ! The Al
mighty Lord will take vengeance on them in the
Day of Judgement, putting fire and worms into their
flesh, and they shall weep in sensible torment for
ever.' The Vulgate has a different reading a ; ' He will
y Ewald, on inadequate grounds, places it B.C. 130. Fritzsche
says, ' Firmly as I am convinced that the book was written in the
2nd century before Christ, scarcely somewhat earlier and still less
somewhat later, still I can find no indication of any more definite
time. Obviously the author was a Jew of Palestine. The Greek
translation will have been made not long after the book was written.'
Exeg. Handb. z. d. Apocr. i. 2. p. 130. Jahn also places it at the
time of the Maccabees. Einl. i. n. 246. No one regards Volkmar,
who after his fashion, places it after our Lord, viz. in the Parthian
war of Trajan (d. 4te buch Ezra p. 6. Theol. Jahrb. 1856, 7) since
it is quoted before that time by S. Clement Ep. i.
z Judith xvi. 17- a KAY20NTAI for KAAY20NTAI the
difference being only that the LXX text has AA for A.
E 2

52 Answer to Dr.F's 'palmary argument.'
put fire into their flesh, that they should be burned
and feel for ever.'
The Syriac agrees in the main with this, ' And He
will give their flesh to the fire and the worms, and
they shall feel the burning for their iniquity for
ever.' This is the earliest explanation of the words of
Isaiah. Although not received into the Jewish
canon, the book must have had some authority with
the Jews of that time, in that the translation of it
was received into the Septuagint. ' The Day of
Judgement ' must be the one Great Day, in which
the Lord shall judge b- The temporal judgement on
Holofernes and the Assyrians was past ; there is, of
course, no eternity in any temporal judgement; nor
could the worms who preyed on the corpses, or the
fire kindled to consume them, be everlasting. It
speaks of God's final judgement on the wicked and
prepared for our Lord's solemn sanction of the lan
guage ", "where their worm dieth not and their fire
is not quenched."
2. The Book op Enoch. The priority of the Book
of Enoch to our era has been questioned only by
b In Ecclesiasticus vii. 17. the language of Isaiah lxvi. 12 is used
of the punishment of the ungodly. ' The vengeance of the ungodly
is fire and worms.' Fritzsche says of this place, ' The main idea is
that of the acutest most piercing suffering : to strengthen which, the
suffering is spoken of as eternal. This last is nothing but historical
exaggeration. For to take it literally, altogether contradicts the
mode of thought of the Hebrew mind at that time.' ad loc. Yet
Fritzsche had himself placed the book about the time of the book of
Enoch, which is full of the doctrine of eternal punishment. Nor
plainly could it strengthen the idea, unless it were meant to be
understood as literally true. c S. Mark ix. 44, 46, 48.

Book of Enoch. 53
one writer d, whom even destructive critics suppose
to have been unconsciously actuated by anxiety to
lower the date of our Scriptures.
Of Jewish writers it is quoted, very frequently in
the Testament of the twelve Patriarchs'3, as also in
the Zoharf. Among Christians, Tertullian alone re
gards it as of authority, and he, as his way was,
wishing to make out a case, but owning that it was
not in the Jewish Canon s. Others'1 quoted it largely,
as containing truth, as far as they cited it. Very
many, S.Jerome said', rejected the epistle of S. Jude,
for quoting it, being an Apocryphal book.
The writer, in an earnest preface in the name of
Enoch, announces judgement to come, and the differ
ent lots of the righteous and the wicked. In this
occur the words, quoted by S. Jude. After saying
how all God's creation obeyed Him, except the
wicked, he addresses the ungodly, 'JYe have not
4 Volkmar. See some notice of the Book of Enoch in Daniel the
Prophet, pp. 386—394.
e See in Fabric, cod. Pseudep. Vet. T. pp. 160 sqq.
' See Wolf Bibl. Heb. T. i. sub tit.
£ " I know that the writing of Enoch, which assigns this order to
Angels, is not received by some, because it is not received into the
Jewish canon." He sums up, "by us nothing is to be rejected which
pertaineth to us. And we read that all scripture, suited to edifica
tion, is divinely-inspired &c. de cult. fem. i. 2. He quotes it also
Ib. ii. 10. de Idol. c. 4.
h S. Justin, in Apol. 2. S. Iren. iv. 30. Clem. Alex. Eel. Proph.
pp. 801, 808. Psedag. iii. 2, and in substance Strom, v. p. 550;
perhaps Celsus ; Origen de Prine. i. 3. iv. ult., in Num. 34 ;
Horn. 28. in Joann. T. viii.; Anatol. Alex, (on the beginning of the
year) ap. Eus. H.E. viii. ult. S. Hil. on Ps. cxxxii. 3. See at length
in Fabric. 1. c.
1 Catal. Scriptt. Eccl. c. 4. J c. 5. p. 2 Dillmann.

54 Ansiver to Dr. F's 'palmary argument.'
persevered nor fulfilled the law of the Lord, but
have transgressed it and with proud blaspheming
words out of your impure mouth have insulted His
Greatness. Te hard-hearted, ye shall find no peace :
and therefore ye will curse your days, and the years
of your life shall perish : great will be the ever
lasting damnation, and ye will find no pardon.'
In the book itself, which is loosely connected with
this preface, he first describes the punishment of the
angels, whose fall he supposes to be related in Gen.
vi. 2-4.
' k And again, the Lord said to Eufael, ' Bind
Azazel hand and foot and lay him in the darkness :
make an opening in the waste which is in Dudael
and lay him therein — and cover him with darkness,
that he remain there for ever, and cover his face that
he see not the light. And on the great day of
judgement he is to be cast into the burning.'
And to Michael God said ''When all their sons
[of these fallen angels] shall have slain each other,
and they shall have seen the destruction of their
loves, bind them fast under the hills of the earth for
seventy generations till the day of their judgement
and their full end, till the last judgement be held
for all eternity : in those days shall they be carried
away to the fiery abyss : in torment and in prison
shall they be shut up for all eternity.'
Elsewhere he describes two other places of pu
nishment, both of fire ; the one for ' m stars which
had transgressed the command ofthe Most High God,
and they are burned here, until 10,000 worlds, the
k lb. c. 10. n. 5, 6. p. 5. ' lb. n. 12.
m Ib. c. 21 nn. 1—6. p. 12.

Gehenna in the Book of Enoch. 55
number of the days of their guilt, be accomplished,'
the other still more terrible, n where was a great fire,
into which great pillars of fire fell, surrounded by an
abyss. Of this he is told, ' This place is the prison
of the angels, and here are they held imprisoned to
all eternity.'
The abode of the lost the writer describes so
minutely, that the editor of the book0 considers it
beyond question, that he means the valley of Hin
nom. 'PI saw a holy mountain [Zion] and beneath
and East of it a water which flows towards the
South [Siloah], and I saw towards the East another
mountain of like height « [Mount of Olives] and be
tween them both, a valley deep but not broad, [the
valley of Jehoshaphat] in which was another water
[Kedron]; to the West of this, another mountain
[Mount of Evil Counsel] lower than it and not high,
and beneath it between them both, was a valley
[Gehinnom].'
n lb. 7— 10.
° Dillmann, note on 26, 15, p. 131. P c. 26. p. 15.
i ' The highest top of Mount Zion is 2530 Paris feet [2678 Eng.J,
of the Mount of Olives 2556 Paris feet [2725J- Eng.].' Schubert
Reise ii. 521. Ib. 'In the explanation of these localities in c. 27,
Gehinnom alone is spoken of further. — But that the valley of Hin
nom is to be this place of punishment near Jerusalem, comes partly
from the historical import of this valley, as Jer. vii. 3 1 . xix. 5. xxxii.
35, then from Josiah 's act, (2 Kings xxiii. 10.) then from Jere
miah's curse, Jer. vii. 32, 33. xix. 6 sqq. (our author calls it 'an
accursed valley' v. 1 .) partly from the nature of the soil. For (ac
cording to the Talmud, Erubin f. 19 a) smoke came up there, which
indicated subterranean fire. Lastly, that fire will be the instrument
of punishment in this Gehenna, is a conception framed upon Is. lxvi.
24, 15, 16. Gen. xix. 24. Ps. xi. 6. and so many other places of
the O.T. The entire conception is, that God through His creative
power, through which He once made the earth divide to receive the

56 Answer to Dr. F's 'palmary argument.'
Enoch is supposed to ask the Angel T, ' whereto is
this blessed land, quite filled with trees, and this
accursed valley in the midst ?' ' 8 Uriel answered me,
This accursed valley is for those who are accursed to
eternity : here must all those be collected, who speak
with their mouth unseemly speeches towards God
and speak insolently of His glory : here they are
collected, and here is the place of their punishment;
and, in the last time, here shall the spectacle of a
righteous judgement upon them be given before the
righteous to eternity for evermore.'
The two places of punishment, the one for the
angels, the other for the lost among men are distin
guished at the close of the work.
' ' And the judgement passed first on the stars, and
they were judged and found guilty and went to the
place of damnation : and they were cast into a deep
place full of fire, flaming, and of pillars of fire : and
those seventy shepherds were judged and found
guilty and also cast into that fiery deep : and I saw
then, how another like deep was opened in the midst
of the earth, full of fire, and they brought thither
those blinded sheep ; and they were all judged and
found guilty and were cast into that fiery deep and
they burned : but that deep was to the right of that
house.' The eternity of the punishment is mentioned in
the following chapter ;
' u And they [who will not be converted] shall be
company of Korah (Num. xvi. 30.), will hereafter, in the Judgement
of the Messiah in the valley of Hinnom, beneath which the fire al-
ready burns, cleave the earth and cast the damned into the pool of
fire.' Dillmann Notes p. 132. r c. 27. n. 1. p. 15.
8 Ib. n. 2. ' c. 90. n. 24-26. u c. 91. 9.

Book of Enoch. 57
cast into the damnation of fire, and shall perish in
anger and in the mighty damnation which lasts to
eternity.' The finality of the judgement is pictured in one
place vividly, though not according to our belief; in
two passages, the lost ask of the angel of punishment
respite, that they might ask mercy of God.
' w In those days shall the mighty kings who possess
the earth beg from the punishing Angel, to whom
they were delivered, to give them a little rest.' They
say, ' x And now we long for a little rest, but find
none : we are driven away, and obtain it not : light
has disappeared before us, and darkness is our abode
for ever and ever.'
In the other, the mighty offer all they have, in
vain it seems, because they cease not from sin.
' y And there I saw a deep valley, whose mouth was
open, and all who dwell in the continent and in the
sea and in the islands shall bring thither gifts and
presents and tribute, but that deep valley will not
be full ; and they commit transgression with their
hands, and they, sinners, devour iniquitously all
wherein they labour, so they, the sinners, will perish
before the Presence of the Lord of spirits, and will
be chased away unceasingly from the surface of His
earth for all eternity. For I saw the angels of* pu
nishment, how they went and prepared all instru
ments for Satan. And I asked the Angel of Peace
Avho went with me, For whom do they prepare these
instruments ? And he said to me, They prepare
them for the kings and the mighty of this earth, that
they may be destroyed with them. — z And I looked
w c. 63. x lb. 6. y c. 53. z c. 54.

58 Answer to Dr. F's 'palmary argument.'
up and turned to another region of the earth and I
saw there a deep valley with burning fire : and they
brought the kings and mighty ones and placed them
in that deep valley, and there I saw how they made
instruments for them, iron chains of unimaginable
weight : and I asked the Angel of Peace who was
with me, For whom are these chains prepared ? he
said to me, For the hosts of Azazel, to take them and
lay them in the lowest hell — as the Lord of spirits
hath commanded. Michael and Gabriel, Eufael and
Fanuel will bind them on that great Day and cast
them into the furnace of flaming fire, that the Lord
of spirits may take vengeance on them for their un
righteousness, that they became subject to Satan and
led those who dwell on the earth astray.'
It is needless to multiply passages, since one main
object of the book is to encourage the righteous to
persevere amid the heaviness of the times, in thought
of the everlasting retribution to good and bad.
' a Woe to you, ye sinners, when ye die in your
sins, and those like you say of you, Blessed are ye
sinners ; ye have seen all your days, and now have
ye died in happiness and wealth, and have seen no
affliction and no massacre in your life: in glory
have ye died and judgement was not executed upon
you in your life. Enow ye well that your souls
will be brought down into the kingdom of the dead
and will be in evil case and your trouble will be
great; and into darkness and chains and the burn
ing flame will your spirit enter in the great Judge
ment, and the great Judgement will be for all gene
rations unto eternity. Woe to you, for ye have no
» c. 103 n. 5—8.

Age of the ivth Book of Esdras. 59
peace.' To the righteous it is said, ' b Hope ye and
give not up your hope ; for ye shall have great joy
like the Angels of heaven ; since this is before you,
ye will not have to hide yourselves on the day of
the great Judgement, and shall not be found to be
sinners, and the everlasting damnation shall be far
from you for all generations of the world.'
3. Fourth book of Esdras0. No one doubts that
this book of Esdras is of Jewish origin. It has been
very popular in the East, having been translated
into JEthiopic, Syriac, Armenian, Arabic. The por
tion immediately concerning this question has only
been lately discovered in Latin, although it existed
in the four Eastern versions and is quoted as Ezra's
and Scripture by S. Ambrose d.
The fragment, so long lost to us in the West, be
gins, ' e A lake of torment shall appear, and over
against it a place of rest : and the oven of Gehenna
b n. 104. 4, 5.
0 ' Learned men are now mostly well agreed that it was written to
wards the end of the first century.' ' The old Latin translation is
of a better stamp than that of the other sacred books, and the trans
lator, who in my opinion lived in the 3rd century, seems but seldom
to have misunderstood the Greek.' Fritzsche Libri Apocryphi V.T.
PrEef. p. xxvii. The translator then, according to Fritzsche, lived at
the time when Vogel, in the superficial criticism of the last century
(1795), would have it, that the passage was added by a Christian.
Hilgenfeld followed him, yet not so as to affect the argument, since
he conceded the genuineness of the first 16 verses which contain
the mention of Gehenna. Die Propheten Ezra and Daniel p. 30 sq.
' Both used very weak arguments.' Fritzsche I. c.
4 de bono mortis cc. 10, 11.
<> Bensley, Missing Fragment ofthe ivth book of Ezra, vii. 36 pp. 55,
56. Ceriani, translation from the Syriac, Monn. Sacra et Prof.
T.i.fasc. 2. p. 108.

60 Gehenna in the ivth Boole of Esdras.
shall be shewn, and over against it a paradise of de
light; and then shall the Highest say to the risen
nations, See and understand Him Whom ye denied,
or Whom ye did not serve, or Whose observances ye
despised : behold on this side and that ; here is plea
sure and rest; and there, fire and torments.' And
further on, ' f in regard to death  if one be of those
who have despised and not kept the way of the Most
High, or who despised His law and who hated those
who fear Him, their souls shall not enter the habita
tions [garners] ; but shall wander about thenceforth
in torments, ever grieving and sad ; first, because
they despised the law of the Most High ; secondly,
because they cannot be converted to good, that they
may live ; thirdly, because they see the reward laid
up for those who have believed the testimony of the
Most High ; fourthly, they consider the torment laid
up for themselves at the last ; fifthly, seeing that the
habitations [garners] of others are guarded by Angels
in great stillness ; sixthly, seeing how they shall
pass therefrom to torment ; seventhly, which is the
greatest of all, because they shall waste away in con
fusion and be consumed in shame and wither in fear,
seeing the glory of the Most High, before Whom
while they lived they sinned, and before Whom they
shall begin, in the last times to be judged.' One
ground ofthe rest of the righteous is that 'gthey shall
see the complication in which the souls of the impious
wander, and the punishment which awaits them.'
4. The Apocalypse of Baruch was written pro
bably shortly after the ivth book of Ezra, and soon
1 Bensley p. 63. Ceriani p. 209. e Bens. p. 67. Cer. p. 110.

Apocalypse of Baruch soon after time of Christ. 61
after the destruction of Jerusalem. It says, ' h When
the time of the coming of the Messiah shall be ful
filled, and He shall return in glory, then all those
who fell asleep in hope of Him shall rise again ; and
it shall be in that time, the garners, in which the
number of the souls of the righteous was guarded,
shall be opened, and they shall go forth, and the
multitude of souls shall appear together in one com
pany, of one mind ; and the former shall rejoice and
the last shall not be saddened. For it knows that
the time is come, of which it is said, that it shall
be the end of times. But the souls of the ungodly,
when they shall see all these things, shall the more
pine away. For they know that their punishment
is come and their perdition arrived.'
He addresses the symbolic cedar ' which remained
from the wood of wickedness. ' Go thou then also, 0
cedar, after the wood which went away before thee,
and become dust with it, and let your mould be min
gled : and lie ye now down in anguish, and rest in
torment, until thy last time shall come, in whieh thou
shalt again return and be yet more tormented.' He
says, further,
' J For there is a time which shall not pass away,
and an hour shall come, which shall abide to eter
nity, and a new world which shall not turn to cor
ruption those who have penetrated into its beginning
and shall not have pity on those who shall go to pu
nishment. — To these, the righteous, shall be given
the world to come, but the domicile of the rest, who
are many, shall be in the fire.'
h Apoc. Baruch in Monn. Sacr. et Prof. T. i. fasc. 2 p. 80 ed.Ceriani.
1 c. 36. p. 82. J c. 44. pp. 83, 84.

62 Answer to Dr. F's 'palmary argument.'
Baruch himself complains, 'kWhat shall be said
to the first Eve who obeyed the serpent; for this
whole multitude is gone to torment, and those whom
the fire devours are countless ? '
Of the resurrection, he says, ' ' after that appointed
day shall have passed away, then will the look of
those who are condemned be changed, and the glory
of those who shall have been justified. They who
despised My law, and stopped their ears that they
might not hear wisdom, nor receive understanding —
shall first see [the glory of the righteous], and after
wards go to be tormented.'
' To Moses,' he says, among other things were re
vealed <m the end of ages and the beginning of the
Day of Judgement and the mouth of Gehenna and
the state of vengeance and the region of faith and
the place of hope and the likeness of torment to
come.' Of Manasses he says, that 'in this world he
was called ungodly, and at the end his dwelling was
in the fire".'
To Baruch God said, '° Go and teach the people as
much as thou canst, that they may learn, so that
they should not die in the last time, but learn that
they may live in the last times.' He himself closes
his letter, ' p Prepare ye your souls, that, when ye
have ended your voyage and disembarked, ye may
rest, and not be condemned, for the Most High will
bring all these things. There will be no more place
of repentance, nor bound to times, nor length to
hours, nor change of way, nor place for petition,
k n. 48. p. 85. i no. 51. p. 86.
m ib. n. 59. p. 89. " n. 64. p. 91.
0 n. 76. p. 94. P n. 85. p. 98.

Psalms of Solomon. 63
nor sending of entreaties, nor obtaining knowledge,
nor giving of charity, nor place for repentance of
soul or deprecations for offences, nor entreaties of
parents nor orison of prophets, nor help of the right
eous ; but there will be sentence to the destruction
(corruptionem) ofthe way of fire, and the path which
leadeth to the hot coals : wherefore there is one law
through one, one period (sseculum) and an end to all
those who are in it. Then will He give life to those
whom He shall find, and shall be propitious to them,
and shall at the same time destroy those who shall
be defiled in sins.'
5. The exact date of the so-called Psalms of
Solomon is still matter of debate, between the time of
Antiochus Epiphanes and that of Pompey. But any
how they are allowed to be Jewish, and before our
Lord. The mention of the life to come occurs but
incidentally in the contrast of the future lot of the
righteous and the wicked. Like language occurs in
the Psalms, which the writer had in his mind. The
Psalmist too knew of the different lot of the right
eous and the wicked ; that ' Hhe way of the ungodly
shall perish ;' that ' r the end of the upright is peace,
the end of the wicked shall be cut off; ' that <sthe
workers of wickedness do flourish, to be destroyed
for ever.'
The Psalms of Solomon express, perhaps in more
marked antithesis, the final abode of the righteous
and the wicked ; and that, as the result of a day of
judgement of God. The lot of the righteous is life ;
that of the wicked, Hades, darkness and perdition.
q ps. ;. 6. r lb. xxxvii. 37, 38. 9 lb. xcii. 7-

64 Answer to Dr. F's 'palmary argument.'
The third of these Psalms is a marked contrast of
the conduct of the righteous and the wicked in the
trials of life. The righteous stumbles and looketh to
God, does not add to sin, but expiates sins of igno
rance by fasting, and God cleanseth him. "The
sinner also stumbled, and curseth his life, the day of
his birth and the birth-pangs : he added sins upon
sins to his life: he fell, for evil is his fall and he
shall not rise again ; the perdition " of the sinner
shall be for ever. And he shall not be remembered,
when He [God] visiteth the righteous. This is the
portion of the sinners for ever. But they which fear
the Lord shall rise again unto everlasting life, and
their life is in the light of the Lord and shall no
more fail.'
The same contrast occurs in the 14th and 15th of
these Psalms. ' v The wicked remembered not God,
that the ways of men are ever known before Him,
and He knoweth the store-houses of the heart, before
they are done. Wherefore their inheritance is Hades
and darkness and perdition ; and they shall not be
found in the day of the mercy of the righteous.
But the holy ones of the Lord shall inherit life in
rejoicing.' In the 15th; 'He who doeth these things [the
righteous] shall not be moved for ever by evil : the
flame of fire and wrath of the unrighteous shall not
touch him, when it goeth forth against sinners from
the presence of the Lord, to destroy the whole sub
stance of the ungodly. — For they shall flee, as though
t Ps. Sal. iii. 11—16 Fabric, cod. pseudep. V. T. p. 27- Fritzsch.
Libb. Apocc. App. pp. 569 — 589.
11 17 SlttuAuo. v xiv. 4-7. pp. 583, 584.

ivth Booh .of Maccabees. 65
famine pursued them, from the holy ones ; it shall
follow upon the sinners and take hold on them, and
they who commit transgression shall not escape the
judgement of the Lord; they shall be holden as by
expert enemies w. For the token of perdition is on
their brow. And the inheritance of the sinners is
perdition and darkness, and their transgressions
shall pursue them even to Hades beneath. Their
inheritance shall not be found by their children. For
the transgressions shall utterly desolate the houses of
sinners, and the sinners shall perish for ever in the day
of the Lord's Doom. When God shall visit the earth
in His judgement, to requite sinners for evermore x.
But they that fear the Lord shall be compassionated
in it, and shall live in the compassion of their God y.'
In another Psalm the sinner is said to be guilty of
his soul in perdition.
'zHe that doeth righteousness treasureth to himself
life with the Lord, and he that doeth unrighteous
things, himself is guilty of his soul in perdition.'
' a For the Lord will spare His holy ones and will
wipe out their transgressions in correction ; for the
life of the righteous is for ever. But the sinners
shall be borne away (apdjo-ovrai) unto perdition, and
their memorial shall no more be found.'
6. The fourth book of Maccabees. The book is
attributed to Josephus, as a certain fact, by Euse
bius b, S. Jerome c, and Philostorgius d, as well as by
w Tro\efj.iu>v e/jLTreiptav x airoBovvai d/xapTO)Xois ets tov alwva. %povov
y xv. 6— end. pp. 583, 584. z ix. 9. p. 580.
* xiii. 9, 10. p. 583. b H. E. iii. 10, 6.
c Catal. scriptt. Eccles. c. 13. and adv. Pelag. ii. 6.
a Hist. Eccl. Epit. I. 1.
F

6G Answer to Dr. F's 'palmary argument.'
other later writers, probably following these. Mo
derns who think it to be by another, on account of
variations from Josephus, still place it before the
destruction of Jerusalem ".
The book seems to have been very popular among
Christian converts for its lesson of unconquerable
endurance amidst sufferings, such as martyrs alone
knew. In the second book of Maccabees the threatenings
to the persecutor are more vague, 'fthou hast not
yet escaped the judgement of Almighty God ;'
' 8 think not thou, that takest in hand to fight against
God, that thou shalt escape unpunished.' But this
might be anticipation of the temporal punishment
which the writer subsequently relates. One only
of the brothers, while he expresses distinctly his own
hope of a resurrection, says to the tyrant, ' h for to
thee there shall be no resurrection to life.' It seems
as if he had in his mind the words of Daniel,
"'Many of them that sleep in the dust of the earth
shall awake ; some to everlasting life, some to shame
and everlasting contempt." He does not deny the re
surrection of the tyrant, but his resurrection to life.
In the Fourth book the brethren, one after the
other, retort upon the persecutor, that by his sava
gery to them he was preparing for himself eternal
torment. This is only the one half of the occa
sions, in which the Christian martyrs refer to the
everlasting torments. This they seem to have in
herited. The other half, their awe for themselves,
occurs among the Christian martyrs only. This
e Grimm zu d. Apocr. ii. 293.
1 2 Mace. vii. 35. s lb. 19. h Ib. 14. ! Dan. xii. 2.

ivth Book of Maccabees. C7
belonged to reality, and could not form part of an
ideal picture, like that in the Fourth book of the
Maccabees. At first they speak as one, ' i Try then,
tyrant; and if thou shalt put our lives to death for
godliness, think not that by torturing thou wilt in
jure us. For we, through this suffering and endur
ance, shall bear off the prize of virtue and shall be
with God, for Whom also we suffer ; but thou, for
thine arbitrary foul slaughter of us, shalt endure
everlasting torment k, by the judgement of God.'
(1We,' said the third brother, when about to die,
'we, most blood-defiled tyrant, suffer these things
for discipline and virtue to Godward ; but thou for
impiety and blood-guiltiness shalt endure indissolu
ble torments.' The fourth, when invited with soft
words not to share the madness of his brethren, said,
'mBy the blessed death of my brethren and the ever
lasting perdition of the tyrant, and the eternal life of
the godly, I will'not deny my noble brotherhood.'
The youngest addressed the tyrant, ' n Impious
tyrant, of all wicked the most ungodly, art thou not
ashamed, having received from God good things and
the kingdom, to slay His servants and to torture
those who practise piety ? In requital of which, Di
vine judgement stores thee up for a more vehement
and everlasting fire ; and tortures will not let thee
go for all eternity0.'
The writer himself, in his own person, says of the
seven, that they exhorted each other; '^Let us with
our whole hearts consecrate our souls to God Who
gave them, and lend our bodies to the keeping of the
j 4 Mace. ix. 7 — 9. k Fritzche removes Sta irvpo<s. ' Ib. x. 10.
m Ib. 15. n lb. xii. 11, 12. ° ets oA.ov tov alwva. P Ib. xiii. 13, 14.
F 2

68 Answer to Dr. F's 'palmary argument.'
law. Let us not fear him who seemeth to slayq; for
there is a great strife for the soul and peril in eter
nal torment laid up for them who transgress the
command of God ! '
7. Josephus. The writings of Josephus are an
apology for his people to their Eoman masters. This
object is most prominent in his books against Apion.
But it runs throughout. It leads him occasionally to
suppress what the Eomans would ridicule, or what
would be disparaging to the Jews. The Eomans
ridiculed the institution of the sabbath, as the Jews
observed it. He mentions it but slightly, and while
giving an account of the manna, passes over the
mention of the special miracle which relates to it.
He omits the idolatry, into which they fell even at
Mount Sinai, and in this one case even distorts the
history r. But when he is not under this bias, his
account is reliable and relied upon. He attempts to
make doctrine look more reasonable to the Eomans by
comparisons with Heathenism, as in comparing the
shewbread to a ceremony at Delphi, or the rewards
or punishments after death with the Elysian fields
or Tartarus.
But he does not falsify the doctrines themselves.
It belongs then probably to this same spirit of
avoiding what might offend the Eomans, that he uses
a vague term as to the doctrine of the resurrection
of the body, at which the philosophers of Mars' hill
mocked, and which the heathen generally ridiculed.
1 Fritzche removes to awpa.
r These, and one or two others are alleged by Dr. Wotton, Misc.
Disc. Pref. pp. xxxiii-xlv.

Josephus. 69
He says that the Pharisees held that every soul is
immortal, but that the soul of the good only passed
into another body, but that of the evil is punished
with everlasting vengeance.' In one way, the body
which we hope to receive is ' other,' though not
' another,' in that it will be a spiritual body.
Even if Josephus had meant to ascribe to the Pha
risees a belief in a transmigration of the soul, there
would have been no reason to think him wrong.
The question of the disciples, "8Did this man sin or
his parents, that he was born blind ? " implies some
such belief (as S. Cyril of Alexandria also thinks).
Of the earlier Jewish writers, the Cabbalists ascribe
the Bahir, in which it is taught, to R. Nechonia
b. Hakkana. E. Ishak Luria (end of 3rd cent.) is
quoted as teaching it. A later writer says, that ' ' it
is an article of faith to our whole congregation and
no one denies and rejects it, except E. Saadia Hag-
gaon [xth cent.] and the Badrashi u as may be seen
s S. Johnix. 2. The saying in Wisdom viii. 2. ' rather, being good,
I came into a body undefiled,' although strictly true of the soul of
our Lord alone, may, I suppose, be interpreted relatively and un-
dogmatically, of a soul with good natural dispositions. It does not
necessarily imply praexistence of the soul, only what is commonly
received, Creationism in contrast with Traducianism.
* Manasseh b. Israel, Nishmath Chaim, Maamar 4. c. 6. f. 152. 2.
in Eisenm. ii- 23. He says ' It is known to all my people that
the book Zohar and all the books of the Cabbalists hold firmly tins
doctrine.' He quotes R. Levi b. Chabib [beg. of 16th cent.], ' There
is another very great multitude of the wise of Israel who believe it,
and have written upon it, that it is true belief and one of the founda
tions of the law, to remove the objection of evil befalling the right
eous, and we ought all to hold this faith without doubting.'
u ' The Badrashi, (Dr. Neubauer informs me,) is Yedaiah hap-
penini, of Bt'ziers ; the letter mtannn mw, quoted by Manasseh b.

70 Answer to Dr. F's 'palmary argument.'
in the letter of defence to E. Salomo b. Adrath,'
about 1304.
Josephus, although he speaks vaguely as to the
body which the righteous receive after death, speaks,
not vaguely21 but, very distinctly as to the belief of
the eternal punishment of the wicked.
The passages of Josephus are,
" y The Pharisees have a faith, that souls have a
deathless force, and that beneath the earth there are
punishments and rewards to those who cultivated
vice or virtue in life; and on the one is inflicted a
perpetual imprisonment, while the other have per
mission again to live."
"z(The Essenes) separate off for the bad souls a
certain dark and cold cave, full of unintermitting
punishments. And the Greeks seem to me, accord
ing to the same conception, to assign the islands of
the blessed to the valiant, whom they call heroes
and demigods ; but to the souls of tho evil, the place
of the ungodly in Ades, where also they fable that
some are punished, the Sisyphi and Tantali and
Ixions and Tityi. First they establish that souls are
eternal ; then (they hope) that this will be an incite
ment to virtue and deterrer from vice. For that the
good will become better in life, in hope of honour
even after death ; and that the impetus of the bad
Israel, was written about 1304 and often reprinted.' He is the au
thor of the r^iy wra. See Wolf B. H. T. i. n. 677-
x Dr. F., with his wonted impetuosity, says, " I have not referred to
the vague testimony of Josephus, because I regard him as an utterly
untrustworthy witness, and because what he says is contradicted on
this, as on a multitude of other subjects, by overwhelming and un
tainted testimony." Et. H. Exc. v. pp. 213, 214.
7 Jos. Ant. 18. 1,3. z Id. B. J. ii. 8, 11.

Date of Targums. 71
will be impeded by fear, when they expect that, even
if undetected in this life, they would after their
dissolution endure immortal punishment."
"aThe Pharisees, who are accounted to expound
the laws accurately and to be the first sect, refer
every thing to fate and God ; (they hold) that the
doing good or no depends for the most part upon
men, but that fate also helps each ; that every soul
is imperishable, but that the souls of the good alone
go into another body, but that those of the bad are
punished with everlasting vengeance."
8, 9. The Targums. Absolutely nothing turns on
the dates of the two great Targums. The representa
tive of the new theory13 as to their date admires the
' rare unity ' infused into the version ascribed to
Onkelos, and attributes it to ' those who collected the
different fragments with their variants, and reduced
them into one:' that on the Prophets, ascribed to Jo
nathan B. Uzziel, he says, ' certainly is the work, not
of one or of two but of twenty, of fifty and more Me-
turgemanim, Haggadists, and Halachists. The edi
tion, however, we repeat it advisedly, has the unde
niable stamp of one master-mind, and its individual
workings ; its manner and peculiarity are indelibly
impressed upon the whole labour from the first page
to the last.'
Our elder criticism, which would have held the
unity of character in each version to be an additional
proof of the tradition of the unity of authorship, was,
I think, sounder. One who could read Onkelos, ob-
» Jos. B. J. ii. 8. 14.
»> Deutzsch in Smith Bibl. Diet. iii. 1644, 1645.

72 Answer to Dr. F.'s 'palmary argument.'
serve his marvellous unity and yet think the version
to have been merely cemented out of different frag
ments by one master mind (or still worse of more
minds), seems to me the slave of his theory. It is a
criticism, which matches the well-known paradox of
the P. Hardouin.
However, the later date assigned to the Targums
by those modern critics would but prolong the period,
during which the belief expressed in them was held
by the Jews. For they were altogether inaccessible
to Christians, who did not understand their language,
and did not know of them. Those interested in
lowering their date, in order to deprive us of con
temporary evidence of our belief among the Jews,
are confronted by the difficulty, 'How came the
Jews in those same Targums to sanction an interpre
tation which agrees with our belief in the Messiah,
not with their expectations ? how came they to sub
stitute 'Messiah' for 'Shiloh' in Jacob's prophecy
for Judah c ; or, after Balaam's prophecy of the Star
which should arise out of Jacob had been falsely at
tributed by Eabbi Akiba to Barcochab, to ascribe it
for the first time to the Messiah4?' Again it seems to
me inexplicable how any one, at the date assigned
by these writers to the Targum on the prophets,
should unhesitatingly explain Micah v. 2, of the birth
of the Messiah at Bethlehem, or paraphrase, ' 0
tower of Ader [a mile from Bethlehem] Ophlah of
c Gen. xlix. 10. ' until the king Messiah comes, whose is the king
dom.' Targ. Onk. and Hieros. ' until the time that the king Messiah
Comes, the little one of his sons.' Targ. Jon.
a Deutzsch p. 1649 notices the fact of the citations by Onkelos,
but attempts no explanation.

The Targums. 73
the daughter of Zion, unto thee shall it come the
first dominion,' by ' But Thou, Messiah of Israel, who
wast hidden for the sins of Israel, to Thee shall the
kingdom come,' when no one of the race of Israel
remained in the city of Bethlehem e.
However, nothing turns upon it. For Dr. Deutzsch
himself ascribed the final collection of the Targum
of Onkelos to some time about the end of the 3rd or
beginning of the 4th century f ; the Targum on the
Prophets he ascribes to ' some time, though not long
after Onkelos or about the middle ofthe 4th century.'
But, terrible as had been the ruin of the Jewish
people in this interval, there is in these versions no
trace of any alteration of belief in regard to future
punishment. The passages are of the simplest sort;
they merely introduce the mention of the ' second
death ' or the name Gehenna into their paraphrases of
Holy Scripture ; just as, in so many prophecies, the
interpretation consists in the simple introduction of
the word ' Messiah.'
1. Onkelos expands the words 'Let Eeuben live
and not die' into 'Let Eeuben live in life eternal and
not die the second death.' A later Targum on Deut.
xxxiii. 6. has, '«Let Eeuben live in this world and
not die by the second death, whereby the wicked
die in the world to come.' Jonathan sometimes puts
the simple phrase : he expands Is. xxii. 14. ' This
iniquity shall not be forgiven you till ye die' by
adding 'the second death.' Eimchi h explains his
e On the fable of the hiding of the Messiah see Dr. Pusey on Micah
v. 2 p. 333. Martini Pug. fid. p. 279. It is alluded to by Trypho
in S. Just. dial. c. 8. f Deutzsch 1. c. p. 1644.
e Yerushalmi ib. Targ. Jon. omits ' second.' h ad loc.

74 Answer to Dr. F.'s 'palmary argument.'
meaning ; " Jonathan interprets ' death ' here of the
second death, by which he means the death of the
soul in the world to come." Jonathan again para
phrases Is. lxv. 5, 6, ' Their wrath is as smoke before
Me, their vengeance is in Gehenna, wherein the fire
burneth every day ; Lo, it is written before Me, I
will, not give them lengthening in life, but I will
repay them vengeance for their guilt, and will give
their bodies to the second death;' and again, ''the
Lord shall make you die the second death.' In an
other place, he adds ' kthey shall die the second death,
and shall not live in the world to come.'
This is the sense in which the word occurs 4 times
in the Apocalypse with the same variations. " He
that overcometh shall not be hurt ofthe second death"
(Eev. ii. 11.); "On such the second death hath no
power " (ib. xx. 6.) ; " And death and hell were cast
into the lake of fire. This is the second death.'' (ib.
14.) " But the fearful and unbelieving &c &c. and
all liars shall have their part in the lake which burn
eth with fire and brimstone ; which is the second
death." (ib. xxi. 8.)
In a later Targum the equivalent expression is
used ; ' The death by which the wicked shall die in
the world to come.'
' l And for all this, forbid that we should lift up
our eyes unto them [the women of Midian] or gaze
on one of them, that we might not be guilty in one
of them, and might not die by the death which the
wicked die in the 'world to come, and this might be
remembered for us in the day of the great judgement,
to atone for our souls before the Lord.'
1 Is. lxv. 15. k On Jer. li. 39. ] Jon. on Num. xxxi. 50.

The Targums. 75
2. Jonathan himself elsewhere inserts the word
Gehenna as the name of the place of 'everlasting
burnings ' after the great Judgement Day.
' mThe guilty are broken in Zion ; fear hath taken
hold of sinners who steal their ways. They say,
Who of us shall dwell in Zion, wherein is the bright
ness of His Presence, as a consuming fire ? Who
of us shall dwell in Jerusalem, where the wicked
shall be judged, to be delivered to Gehenna, the
everlasting burnings?'
3. In the immediate context, the vision of God is
contrasted with the lot of those going down to
Gehenna. '"Thine eyes shall see the glory ofthe Shechinah of
the King of ages in His beauty ; thou shalt consider
and behold those descending to the land of Gehenna.!
4. The casting of the wicked into Gehenna is con
trasted with the gathering of His own people.
' ° Thou art revealed to collect the dispersed of
Thy people ; yea, Thou art ready to bring nigh Thy
captivity to be revealed in Thy might to thrust all
the wicked into Gehenna.'
5. In the immediate context, he contrasts those
delivered to Gehenna, as the penalty of habitual
transgression of God's Law, with the lot of the
doers of the law who shall be raised again.
'PThou art He Who quickenest the dead, and Thou
raisest again the bones of their dead bodies. They
shall live and praise before Thee, all those who lay
in the dust, because Thy dew is a dew of light to
the doers of Thy law ; and the wicked to whom Thou
m Jon. on Is. xxxiii. 14. n Ib. v. 17-
0 Id. on Is. xxvi. 15. v lb. v. 19.

76 Answer to Dr. F.'s 'palmary argument.'
hast given might and they transgressed Thy law,
Thou wilt deliver to Gehenna.'
6. In the Targum on the Psalms the destruction
of the wicked in the smoke of Gehenna is compared
to the lambs first fattened, then slain.
' « For the wicked shall perish and the enemies of
the Lord, as the glory of lambs, which are first fat
tened and then slain ; so the wicked shall fall and
be consumed in the smoke of Gehenna.'
7. The exemption of Israel from Gehenna is stated
by the later Jonathan on Exodus.
' r And thou shalt place a veil for the door of the
court for the merits of the mothers of the world,
which is spread at the gate of Gehenna, lest the
souls of the children of the people of Israel should
enter there;' as
8. in the Targum on Euth, Euth is congratulated
that, by becoming a proselyte, she would be saved
from the judgement of Gehenna.
' s The Lord will requite thee with a good requital
in this world for thy good deed, and be thy perfect
reward in the world which cometh, from JHVH the
God of Israel, that thou hast come to be a proselyte
and to hide thyself under the shadow of the majesty
of His glory, and through this righteousness thou
shalt be saved from the judgement of Gehenna, that
thy portion be with Sarah and Eebecca and Eachel
and Leah.'
9. The Targum on the Psalms speaks of the
wicked evil man being chased by the angel of death
and cast down to Gehenna, in contrast with arising
to life eternal.
i Targ. on Ps. xxxvii. 20. r Jon. on Exod. xl. 8. 9 Targ. on Ruth ii. 12.

All who believed life to come, believed eternal woe. 77
' 'Let there fall upon them coals from heaven; into
the fire of Gehenna let them cast them as burning
coals, that they rise not again to life eternal. A man
who smootheth a calumnious tongue cannot be di
rected in the land of the living ; the violent evil man
the angel of death shall chase, and cast him down
into Gehenna.'
10. That on Ecclesiastes speaks of sinners cut off
from the holy Place, where the righteous dwell,
who went to be burned in Gehenna.
(u And in truth I have seen sinners, who were buried
and consumed out of the earth from the holy place
where the righteous dwell, who went to be burned
in Gehenna, and were forgotten from among the in
habitants of the city ; and as they did, it was done
unto them.'
Various as the authorities are, and varied as are
the precise terms which they use, writing also in
part in different languages, the belief which they
concurrently express is uniform and unmistakeable.
One only exception there was of persons among the
wealthy v who did not believe in the life to come, the
Sadducees : but whoever did believe in it, believed
in the eternity of the weal and woe, which God would
allot to the righteous or the wicked.
* on Ps. exl. 12. u Targ. on Eccl. viii. 10.
v ' The Sadducees only persuaded the rich, but had no followers
among the people ; the Pharisees had the multitude as their allies.'
Jos. Ant. 13. 10. 6. He speaks of the power of the Pharisees Ib.
15. 5. [The Sadducees] ' do nothing, so to speak, of any moment;
for if they should come to any office, they, of necessity and against
their will, go over to what the Pharisees say, since otherwise they
would not be endurable to the people.' Ib. 18. 1. 4.

78 Answer to Dr. F.'s 'palmary argument.'
The question here is solely, what was the belief
at the time when our Lord taught. Dr. Farrar lays
down, that the Talmud does contain evidence which
overrules all besides. He assumes that, as a whole,
it is the witness as to the religious belief in our Lord's
time ; and that one statement in it, which limits the
belief in the duration of future punishment in Ge
henna to 12 months [for the Jews,] necessarily rules
what our Lord meant by the word.
The argument is inconsistent with Dr. Farrar's
previous argument about the word alojvws; for pu
nishment during 11, or at most 12 months could not,
by any abuse of language, be called ' everlasting.'
But in regard to the Talmud itself, the most recent
opinion among the advanced Jewish school (i.e. those
who believe most in Talmudism and least in Holy
Scripture as a whole) is, that the Mishna and the
Talmud were not committed to writing until the
middle of the vith cent. 'wThe correction of the old
widely-spread error, as if Mishna and Talmud were
committed to writing as soon as they were collected
and brought into one, belongs to Luzzato. He proved
acutely and completely, that contrariwise Mishna and
Talmud were, afterwards as before, preserved only
orally ; until, in the Saburean period in the time of
E. Gisa and Simona (550) 50 years before the rise of
Mohammad they were written (comp. Kerem Chemed
A. 1838. p. 62 sq).' But further,
1. The specific statement as to the duration of pu
nishment in Gehenna was, according to the Talmud
itself, the doctrine of one who lived some 80 years
after our Lord's Ascension.
" Graetz Gesch. d. Juden iv. note 35 p. 494.

Talmudism essentially new. 79
2. That saying did not relate to mankind in gene
ral, but to the Jews only.
3. It was not the exclusive belief among the Jews,
even after it became popular among them.
Talmudism was an essentially new system, conse
quent upon the destruction of the temple and of the
whole system of worship, whereof the temple was
the centre. The sacrifices, wherein the Jew had
seen the tokens of acceptance and forgiveness of sins
through shedding of Blood, and had looked on to a
Eedeemer, were gone ; gone was all their central
worship, which spread its roots through their whole
faith; gone was all connection with the past. It
was an utter prostration. Prayer, even at a distance
from Jerusalem, had still been connected with the
morning and evening sacrifice. 'The pious zealots
thought that they might not taste meat or wine,
since they could no more be offered on the altar.'
Every thing had to be built up anew. The one
teacher, who clung most scrupulously to the past,
E. Eliezer b. Hyrcanos [died about 116, 17] failed,
even through his stiff and exclusive adherence to that
past. He had diligently mastered all which had been
transmitted heretofore. His teacher, E. Jochanan,
called him, (xa well-cemented cistern, which did not
let a drop through.' He would answer no question,
for which he could not allege authority. His usual
answer to such questions was, 'I know not, for I have
not received it.' What he had received, he treasured
diligently. It was a sore memory of his death-bed,
that having been placed under the ban by Gamaliel ii.
(who was himself deposed for his severity), and so cut
x Graetz iv. 45.

80 Source of B. Akiba' s new system;
off from intercourse with others, he had had no means
of imparting it. His spirit revived with the opportu- .
nity of imparting some of it; he died with some of it on
his lips. But he had no school, and most of his know-
ledge perished with him. The author of the system
which displaced his, said in a funeral oration over
him, 'yBy his death the book of doctrine is buried.'
A funeral oration is, of course, not to be taken to the
letter. Old traditions still existed, and were quoted.
The system of E. Akiba, who displaced his, was
an enlargement of that of his teacher E. Nachum
of Gimso. Both were essentially new. They were
traditions which they transmitted, not what they
had received. So far from being evidences of what
was taught in the time of our Lord, they were evi
dences of what was originated, some 70 or 80 years
after His Ascension.
'zThe peculiar mode of teaching of E. Nachuni
consisted in this, that he derived the oral teaching out
of the sacred text, on the ground of certain particles,
which the lawgiver, in framing the laws, had pur
posely employed as hints. According to him such
particles were not only to serve to the syntax" of the
sentence, but were rather set down as indications of
expansions or limitations of the law as given.'
'a What this school had merely thrown out and left ¦
imperfect, E. Akiba raised into a developed system,
and made therewith a turning-point in Jewish his
tory.' ' b E. Akiba laid down, as the fundamental princi
ple of his system, his conviction that the verbal
y R Akiba, Sanhedr. 68. b. 101. b. Yerushalmi Sabbat ii. p. 5. b.
Sota end, in Graetz iv. 49. 2 Ib. p. 22. " Ib. p. 54. b Ib. p. 55.

its arbitrariness. 81
meaning of the Law, specially in its legal [practical]
portion is quite different from that of any other writ
ing. Human language, besides words absolutely
necessary, employs certain terms, figures of speech,
repetitions, embellishments, in one word a certain
Form, which is nearly superfluous in regard to the
meaning, and was only intended for euphony and
taste. Contrariwise, in the language of the Law,
nothing is Form. All in it is Essence : there is no
thing superfluous, no word, no syllable, not even a
letter : every peculiarity of expression, every con
junction, every mark, is to be regarded as some higher
reference, as a hint, as a deeper indication. In this
respect E. Akiba went far beyond his teacher, Na-
chum of Gimso, who had only discovered indications
in some particles of Scripture. E. Akiba found them
in every element of the sentence, which does not
strictly belong to the meaning. E. Akiba accordingly
added a number of rules of interpretation and infer
ence to those of Hillel and JNachum, which furnished
starting-points quite new for the traditional law. If
an inference was discovered through the right use of
the rules, then, according to his system, this inference
would become the premiss of a new inference, and so
on ad infinitum. In this proceeding E. Akiba shrank
from no results. His pupil Nehemiah of Emmaus
had a difficulty about the interpretation of a particle,
' Thou shalt reverence the Lord thy God ' [the inter
pretation of eth 'with' would make it] 'with thy God,'
since this would lead to the inference that one might
give Divine reverence to another Being besides God,
which, amid the attacks of Christianity on the abso
lute [unipersonal] unity of God, did not seem so

82 Answer to Dr. F.'s 'palmary argument.'
harmless. Nehemiah was, on account of this diffi
culty, about to give up this mode of teaching. E.
Akiba set aside the objection, saying, ' In this sen
tence too the law would suggest, that besides God,
we ought to reverence His Holy Word, the Thora.'
' c E. Akiba, with his system, had broken a new
path, opened new points of view. The traditional
material, of which some said, that it hung upon a hair,
and had no ground in the Scripture, received there
by a basis ; practical controversies were thereby in
part ended. E. Akiba's contemporaries were as
tonished, dazzled, carried away with a system, which,
new as it was, seemed at the same time to be old.
E. Tarphon or Tryphon, who, before, was superior to
E. Akiba, said respectfully to him, 'Who parts from
thee, parts from his eternal life ; what tradition for
gets, that thou through thy interpretation restorest.'
E. Joshua, who was before his teacher, said thereof
in amazement, 'Would one could remove the cataracts
from the eyes of E. Jochanan b. Sakkai that he might
see, how idle his fear was, that a rule would have to
be given up, because it had no ground in the text of
Scripture ! Lo, E. Akiba has found a support for it.'
It was confessed that the law would have been for
gotten, or at least neglected, if E. Akiba had not
given it a support. It was said with an exaggerating
enthusiasm, ' many legal definitions, unknown to
Moses, had dawned on E. Akiba.' This system E.
Akiba carried so far, as to infer from a single letter d,
that a priest's married daughter, if guilty of adul
tery, was to be burned alive.
c lb. p. 56. d R. Ismael, who wished to modify this system, ask
ed him, ' Will you then for this letter inflict death by fire ?' Ib. p. 61.

Popularity of Akiba' s new system. 83
' e People shrank not from owning, that on certain
points they had hitherto been in error or doubt, until
E. Akiba had hit upon what was right through his
peculiar method. The old Mishna (Mishna rishona)
was often directly set aside by the younger (M.
acharona or Mishna of E. Akiba), and this latter
taken as the rule. The youths who were eager to
learn and had more interest in acute developements
and comparisons, than in dry transmission of matters
of memory, flocked round him. Myths make his
hearers 12,000 or even twice 12,000 ; a modest ac
count limits them to 300.'
The popularity of the system is shewn by its
adoption in the Greek Translation of Aquila, him
self a disciple of E. Akiba f, which was meant to dis
place the too Christian translation of the LXX.
which, being prae-Christian, was, although Jewish,
free from prejudice against Christianity.
The 'tradition of E. Akiba' was known to S.
Epiphanius s.
After the extirpating measures, by which Hadrian
sought to repress any like revolt to that, which E.
Akiba is said to have planned and made Bar Cochab
its head, E. Meir, the favourite disciple of E. Akiba,
carried on his plan. ' h He completed his collection ;
what in E. Akiba's Mishna was insulated or frag
mentary was made a whole and rounded. But this
arrangement, did not make any claim to be an ex
clusive rule, any more than that of any of his col
leagues ; every teacher of the law, who had a circle
« Ib. p. 58. f lb. p. 114.
8 hivripa Be [irapdSocns] tov KaXovp.evov PayS/Sia/a'/fo. S. Epiph.
c. Hser. xxxiii. 9. h Graetz ib. p. 195.
g2

84 Answer to Dr. F.'s ' argument -palmary' .
of disciples, delivered the accumulated material, in
what form he liked and thought suitable.'
The enthusiasm, with which this phantastic theory
was adopted and propagated, shews the need which
was felt of some system, by which to replace what
had been lost to them, and as a dam against the
rising waters of the Gospel. It bears its novelty
stamped upon it. Where it resembles the Gospel,
it was probably borrowed from it, with which its
authors were well acquainted : in other respects it
was intended as a fence against it.
E. Akiba himself was the first memorable fulfil
ment of our Lord's prophecy, " '-I am come in My
Father's Name and ye receive Me not: if another
shall come in his own name, him ye will receive."
E. Akiba knew from prophecy that the time, in
which the Messiah was to come, was, any how, near
its close ; so filled was he with the thought of his
near coming, that whatever seemed disastrous to
others, to him seemed a token of the approaching
deliverance K His travels far and wide, mentioned in
Jewish authorities'1, are supposed to have been a pre
paration for the wide rebellion which involved such
horrible bloodshed. He saluted Barcochab as the
Messiah ; ' Kosiba is arisen as a star in Jacob.'
Barcochab, forbearing to all besides, "commanded
the Christians to be carried off to severe punishment,
jS. John v. 43.
j e. g. his joy when he saw a fox coming out of the holy of holies.
See my comm. on Micah p. 316.
k Rosh ha-shanah 26. a. Yebamot 121. a. 122. a. Baba Kama 113. a.
Sifri on Num. v. 8, in Graetz iv. 148.
1 S. Justin's Apol. i. 31. The Apology dates only nine years
alter than the death of Barcochab.

Akiba' s plans to hold his people together. 85
unless- they would deny Jesus the Christ and blas
pheme Him.'
Akiba himself says, ' m no one who reads foreign
books shall have part in the world to come.' By
foreign books, he probably meant Christian.
Our Lord had warned His people of both temporal
and eternal consequences of their rejection of Him
self Who came to save them. The temporal conse
quences fell upon them, in the destruction of their
city and temple by Titus. Akiba was persuaded with
a desperate fanaticism, that they would be reversed
by the Messiah whom he still so tenaciously expect
ed, who should rebuild the temple, free them from
the Eoman yoke, and make Jerusalem the Empress
of the world. The temporal visitation under Adrian
was more terrible than that under Titus.
Our Lord had warned them of their eternal loss.
"He that believeth not in Me is condemned al
ready, because he hath not believed in the Only-be
gotten Son of God." Akiba said that they were
saved already by the covenant of circumcision ; that
Hell had no power over the circumcised, or over
those with whom God made a covenant at Sinai;
that to them it was but a purgatory for 12 months
at most. Practically a son was not allowed to pray
for his father during the twelfth month, lest he
should bring evil report on him, as having been a
m ' All Israel has a portion in the world to come. And these
Israelites have no portion in the world to come ; he who saith there
is no quickening of the dead, there is no law from heaven, and an
Epicurus ; R. Akiba says, he also who readeth foreign books, and
who muttereth Exod. xv. 26. over a wound.' Sanhedr. c. 11. Mishna
iv. p. 159. Surenh. With the exception of the last class they are re
garded as apostates.

86 A Gehenna of 12 months invented by B. Akiba.
bad liver ; since the punishment of even bad livers
wras supposed to cease at the end of the twelfth.
Sometimes it is clear from the contrast that this
purgatory is said of the wicked in Israel — 'nThe
judgement of the wicked in Gehenna is 12 months,
and after that the righteous come and say, ' Lord of
the world, these are the men, who came early and
late to the house of assembly, and read the " Hear,
0 Israel," and prayed and did the rest of the com
mandments.' Forthwith God saith, 'if it be so, go
and heal them.' Forthwith the righteous go and
stand on the dust of the wicked and pray for mercy
upon them, and God maketh them stand upon their
feet from their dust, from beneath the soles of the
feet of the righteous, and bringeth them to the life
of the world to come. Wherefore it is said, "° And
ye shall tread down the wicked, for they shall be
dust under the soles of your feet." '
Eabbi Akiba's ground for making Gehenna to
the Jews a Purgatory of 12 months is after his usual
fashion ; ' p he too (E. Akiba) was in the habit of
saying, five things lasted for 12 months ; the judge
ment of the generation of the Deluge 12 months;
the judgement of Job 12 months ; the judgement of
the Egyptians 12 months ; the judgement of Gog and
Magog in the time to come 12 months ; the judge
ment of the wicked in Gehenna 12 months ; as it is
said, " ^ And from one new moon to another." '
The passage has E. Akiba's characteristic fanci-
fulness, stringing together things with a certain like-
" Yalkut Shim'oni f. 88. 3. Eis. ii. 355. ? Mai. iv. 3.
l> Edyoth c. 2 n. 10. Mishna Surenhus. T. iv. p. 335.
1 Is. lxvi. 23.

Belief later than Jesus cannot explain His use of word. 87
ness upon a text, which gives no support to what he
builds upon it* The flood moreover prevailed upon
the earth 190 days r ; of the length of Job's suffering
there is no term assigned ; nor of the plagues of
Egypt; nor of the destruction of Gog and Magog;
only that the burial of the corpses was to last 7
months s.
Nor is there any visible connection between the
period of 12 months, and the text " from one new
moon to another." But this was E. Akiba's way of
founding his new system.
What is of moment is, that this period of 12 months
of purgatory for the Jew was invented by E. Akiba
alone, and received on his authority, 86 years after
the Ascension of ouf Lord, and so has no bearing
upon His teaching.
Another passage of his (if it is his) seems to be
founded on the Christian belief that our Lord preach
ed to the spirits kept in ward and took with Him to
Heaven all who had waited for His Coming. Eabbi
Akiba seems to mean that God would do as much
through the Messiah whom he expected, as Chris
tians believed that Jesus had done; nay, that his
Messiah would do as much for the wicked in Israel,
although they repented not in the time of repent
ance. The passage' which Dr. Farrar calls 'magnificent,'
turns upon a play upon the words in Isaiah, " They
who keep the truth," for which he substitutes, ' They
who keep the Aniens.' ' God,' he says, ' has a key of
Gehenna, according to that saying, " Open ye the
'• Gen. vii. 17, 24. s Ezek. xxxix. 12, 14.
e OthiothR. Akiba p. 15,4,16, 1, quoted by Eisenm. ii. 361,362.

88 Wicked of Israel and righteous of heathen
gates, and let a righteous nation keeping emunim,"
' rather, keeping amanim, i. e. which saith Amen,'
" enter in." For on account ofthe Amen which the
wicked answer out of the midst of Gehenna, they are
delivered from Gehenna. The Holy and Blessed
One will sit in the Garden of Eden and preach, and
all the righteous sitting before Him, and all the in
habitants of Heaven standing on their feet. On the
Eight Hand of God will be the sun with the planets ;
and the moon and all the stars on the left ; and the
Holy and Blessed One explaineth to them the mean
ing of the new law which He is about to give them
by the hand of the Messiah. And when He arriveth
at the Aggadah, Zerubbabel son of Shealtiel standeth
on his feet and saith, 'uBe the Name of God magnified
and sanctified,' and his voice goeth from the one end
of the world to the other, and all the inhabitants of
the world answer, Amen. And the wicked too of
Israel and the righteous of the nations of the world
who are left in Gehenna answer and say Amen out
of the midst of Gehenna, until the whole world is
shaken, and their voice is heard in the Presence of the
Holy and Blessed One ; and He asketh concerning
them, and saith, ' What is the voice of great tumult
which I hear ?' The ministering angels answer and
say before Him, ' Lord of the world, These are the
wicked of Israel and the righteous of the nations of
the world who are left in Gehenna, who answer
Amen from the midst of Gehenna.' Forthwith the
u A fable is told of the same R. Akiba, how he rescued a soul
from Gehenna by teaching his son to say, ' Bless the Blessed Lord
for ever and ever.' Nishmath Chaiim from R. Tanchuma Midrash
Parasha Toledoth Noah in Eisenm. ii. 357 — 359.

delivered from hell on preaching of Messiah. 89
compassions of the Holy and Blessed One are moved
exceedingly for them, and He saith, 'What more
shall I do to them in addition to this former judge
ment ? The evil nature is the cause thereof.' At that
time the Holy and Blessed One taketh the keys of
Gehenna and giveth them to Michael and Gabriel, as
is said, 'Open the gates and let the righteous nation
which keepeth emunim enter in.' Forthwith Michael
and Gabriel go and open the forty thousand "gates of
Gehenna and bring them up out of the midst of Ge
henna. Which sheweth' [how?] 'that each Gehenna
is 300 long and 300 broad, and 1000 farsa's x thick
and 1000 farsa's deep, and every wicked man who
falleth therein cannot arise out of it. What do Mi
chael and Gabriel at that time ? They lay hold of
the hand of each one of them, as a man raiseth up his
fellow and bringeth him up with a rope out of the
midst of the pit. And it is said, ' And He brought
him up out of the horrible pit, and out of the miry
clay.' And Gabriel and Michael stand over them
in that same hour, and wash them and anoint them
and heal them from the wounds of hell and clothe
v In the Yalkut Shim'oni, where is the same account of the deli
verance of the ' wicked Israelites and the righteous nations of the
world,' the gates are said to be 8,000 (On Is. f. 46. 1. n. 296. in
Eisenm. ii. 333.). In the Midrash hanne'elam f. 48. 1. 2. quoted in
the lesser Yalkut Reubeni, they are 50 (Eisenm. ib.). In the Coran
Sur. 15, Pirke R. Elieser c. 43, and the modern Emek hammelech
f. 144. 2. Nishmath chaiim f. 39. (from the Zohar) there are 7 only
(Ib. 334). The Talmud (Erubin f. 19. 1) mentions 3 only, as
also the Megalleh amukkoth f. 78- 2. Reshith Chochma f. 47. 1.
Eisenm. Ib.
x ' The modern farsakh varies. It is estimated at from 3J to 4
miles or from 30 to 35 furlongs.' Rawlinson on Herod, iii. 53 T. iii.
p. 260.

90 Two classes only supposed by Jeivs to be saved.
them in good garments and hold them by the hand
and bring them before the Face of the Holy and
Blessed One in the presence of all the righteous etc.
etc. Those who are supposed to be brought out of Ge
henna are twice marked to have been of two classes,
' the wicked of Israel ' and ' the righteous of the
nations of the world.' It may be that Maimonides >'
is right in his larger interpretation, 'that this last
class are not proselytes from the Gentiles, but is
equivalent to those, of whom S. Peter says, that " in
every nation he that feareth God and worketh righ
teousness is accepted with Him." Still they are only
these two classes; of the wwrighteous nothing is
said; but since they are not brought out, E. Akiba
must have supposed them to be left. The passage
then, instead of contradicting, implies the belief in
everlasting punishment for all the wwrighteous hea
then, all those, of whom S. Paul speaks in his terrible
description in the 1st chapter of the Eomans.
Not knowing of a Eedeemer, he limits the saved
to two classes, those saved by the outward covenant
of circumcision, whether such were circumcised in
v " Whoever accepteth the 7 precepts [of Noah,] and is careful to do
them, he is one of the ' pious of the people of the world ' and has a
portion in the world to come ; and he who receiveth them and doeth
them because the Blessed One comm and eth them in the Law ; and
he who shall receive and do them because God commanded them in
the law, and made it known to us by the hand of Moses our Master that
the children of Noah were beforetime commanded to do them : but
if he doth them on account of the weight of reason, he is not ger
toshab, a stranger entitled to dwell in the land, and not of ' the pious
of the people of this world ' and not of their wise." Maimon. Yad
chasaka B. 4. f. 290. 2, quoted by Eisenm. ii. 235.

Of ihe Jews, only apostates lost. 91
heart or no, and those Gentiles who, having not the
law, are a law unto themselves. For sinners, who
were not circumcised, they know of no remedy. Spe
cifically there are declared to have no portion in the
world to come, z not the men of Sodom only, but the
generation of the deluge, of the dispersion, that
which perished in the wilderness, the company of
Corah ; three kings, Jeroboam, Ahab, and Manasses,
(though this was questioned as to Manasses) and
four private individuals, Balaam, Doeg, Ahitophel,
Gehazi. These were the maxims impressed on the Jewish
mind during the first centuries after Christ came :
1) that God was bound by His own promise that no
circumcised person should be cast into hell : 2) that
if any circumcised person were cast into hell, he
must in some way be made uncircumcised ; 3) that
no Jew was allowed to remain in hell above twelve
months. E. Meir, the disciple of E. Akiba *, said, ' b Circum
cision is acceptable, for God sware to Abraham that
no circumcised person should go to Gehenna ; for it
was said, ' c In that day God made a covenant with
Abraham &c.' And who goes down thither ? What
is written after this ? " d The Kenites and the Ke-
nizzites and the Kadmonites." And so Ezekiel says,
"ego down and be thou laid with the uncircumcised
&c." But the heretics and the apostates and the
transgressors of Israel who have denied God, he
z Sanhedr. ii. 2. 3. Surenhus. Mishna iv. p. 263.
a Wolf B.H. pp. 850, 851.
b quoted in Midrash Tillim f. 7. c.2 in Eisenm. ii. 339.
c Gen. xv. 18 d ib. 19. <¦ Ezek. xxxii. 19.

92 Jewish hell in our third century,
draweth down to them a foreskin, and they fall into
Gehenna, as is said, "fhe hath put forth his hand
against those which be at peace with him, he defiled
his covenant." ' No Israelite then, according to him,
is lost, except one who denies God, i.e. ceases to be
an Israelite, apostatizing.
Eesh Lakish (a disciple of E. Jochanans in our 2nd
or 3rd cent.) is quoted as sajdng that " ]l the fire of
Gehenna has no power over the sinners of Israel ;"
E. Eliezer, that " ; the fire of hell has no power over
the pupils of the wise."
E. Joshua ben Levi, one of the latest Mishnical
Doctors, who was fabled to have been carried alive
to Paradise, gives an account of the hell, the belief
in which, and the exemption of the worst Jews from
it, was inculcated on his contemporaries :
' J We measured the first house in the dwelling of
Gehenna: I found it 100 miles long and 50 miles
broad ; and there were many pits, and lions of fire
standing there, and when men fell therein, the lions
devour them, and after the fire has eaten them, they
arise anew, and they cast them into the fire of each
house in the first dwelling. And I measured the
second house in the second dwelling and I found in
it as in the first ; and I asked as to the first house,
and they say, In the first house there are ten na
tions, and with them is Absalom ; and one nation
says to another, If we rebelled, in that we did not re-
1 Ps. Iv. 20. s Wolf Bibl. Heb. ii. 881, 882, 874, 875. '
h Erubin f. 19. 1. Chagiga f. 27. l.in Eisenm. ii. 343. See Yal
kut chadash Ib. ' Chagiga I.e. Ib.
j quoted from Moses b.Nachman, Torath haadam, by Eisenmenger,
ii. 340, 341.

exemption of signally bad Jews from it. 93
ceive the law, what have ye done wrong? And
these answer, We have rebelled like you. And they
say to Absalom, If thou hast not received (the Law),
thy fathers have received : why art thou stricken
thus? He saith to them, Because I despised my
father. And an Angel cometh and scourgeth each
one with whips of fire : and he who scourgeth them
is Eushiel : and he saith, Cast them ; and they cast
them, and they are consumed in the fire : and they
bring others, and he scourgeth them and casteth
them into the fire ; and so each, man by man, until
all the ungodly are Completed. And after this they
bring Absalom to be scourged, and a voice cometh
from heaven [Bath-kol] and saith, Scourge him not
and burn him not, because he is of the sons of My
beloved, who said at Sinai, ' We will hearken and be
obedient.' After they have ceased to scourge and
burn the wicked, they come out of the fire, as if they
had not been burned, and they scourge them again,
and thus they do to them seven times in the day and
three times by night ; and Absalom is kept from all
these things, because he is the son of David. And
in the second dwelling there are ten nations, and they
judge them in the like manner, and Doeg is among
them ; and he who scourgeth them is Lahatiel : and
Doeg is delivered from all these, because he is of the
sons of those who said at Sinai, 'We will be obedient
and hearken.' And in the third house there are ten
nations ; and they judge them in like way ; and he
who scourgeth them is Shaftiel ; and Korah and his
company are kept from all these things, because they
had said, 'We will be obedient and hearken.' And
the fourth house is like, and in it are ten nations ;

94 Signally tviclced Jews spared, heathen punished.
and Jeroboam is with them : and he who scourgeth
them is Maccathiel ; and Jeroboam is freed from all
these things, because he studied the law, and he is
of the sons of Israel who said at Sinai, 'We will be
obedient and hearken.' And the fifth house is judged
in the like way : and Ahab is with them : and he
who scourgeth them is Chutriel : and Ahab is pre
served from all these things, because he is of the sons
of Israel who said at Sinai, ' We will be obedient and
hearken.' And in the sixth house they judge them
in the like way ; and Micah is with them ; and he
who" scourgeth them is Pusiel : and Micah is freed
from all these things, because they said in Sinai, 'We
will be obedient and hearken.' And the seventh
house likewise ; and Elisha the son of Abuia k is with
them, and he who smiteth them is Dalkiel. And
Elisha is freed, because he is of the sons of those who
said at Sinai, ' We will be obedient and hearken.'
'And in all the seven thousand [chambers], I saw
in each chamber, they judge all the wicked with the
like judgement; and they see not each other, be
cause all darkness, which was before the world was
created, is there.'
In each hell, according to this teaching, were ten
of the 70 nations, among whom they supposed the
world to be divided, and mostly one man who was
k He was a Rabbi, who had apostatised to a belief of two first
principles, and was in their belief rescued from hell by prayer after
his decease. (See Bartolocci T. ii. 51 1, 512.) Extracts from Eisen-
menger's treatise on the Jewish belief in hell were made by Rev.
J. P. Stehelin F.R.S., in what is now one of the scarcest books (I
am told) of the last century, ' Rabbinical literature, or the traditions
of the Jews contained in the Talmud and other mystical writings.'
Lond. 1748.

Talmud, tradition of everlasting punishment. 95
in the Jewish covenant, Absalom, the parricide in
will, Doeg, Korah and his company, Jeroboam, Ahab,
Micah, and a Eabbi, Elisha ben Abuiah, who had
apostatized. The heathen, it was taught, were pu
nished unceasingly, the signally wicked of Israel
were spared the slightest chastisement.
But even the supreme influence of E. Akiba could
not extinguish the previous belief in the eternity of
punishment. Nay, their Eabbins must themselves
have inculcated that belief to a certain extent, in
order to maintain their own authority. For they
assign to their lowest hell, from which none come
forth, "those who mock at the words of the wise,'
i.e. of themselves.
But further Chief Eabbi Weill, to whom Dr. Farrar
appeals as rejecting the belief, himself expressly ac
knowledges the traditional belief. 'mThe Talmud
and the other traditional monuments do not fail to
proclaim the eternity of sufferings and of rewards in
the Halacha no less than in the Agada. It is thus
that certain categories of sinners are marked out
to us, who are deprived for ever of the bliss of the
world to come11; it is thus that the Mishna brings
before its tribunal certain individuals and certain
generations, against whom it pronounces a sentence
of condemnation, devoting some to annihilation, and
others to endless sufferings ° ; it is thus, that certain
criminals are spoken of ; " PHell may come to an end,
but not their punishment.'"
1 See below pp. 103, 104. m Le Judaisme T. iv. p. 594.
u 'Talmud Sanhedrin, 90 and 99, Talmud Rosh Hashana. 17-
0 Sanlfedrin c. 1 1, Mishna 2 and 3. P Talm. Rosh Hash. 1. c.

96 Jewish hell for Christians, apostates or schismatics.
In the one passage of the two most quoted, it
seems very probable, that the eternal punishments
are reserved for acts against Judaism, which excluded
persons from its benefits. Sins done through the body
are contrasted with sins against faith or the Jewish
belief. As regards sins against the body, the benefit
of the 12 months of purgatory is extended to the
sinners of the nations : eternal punishment is reserv
ed for sins as to faith or schism or persecutors.
' i The sinners of Israel in their body, and the
sinners of the nations of the world in their body, go
down to Gehenna and are punished there twelve
months; after twelve months their body is con
sumed, and their soul is burned, and the wind scatter-
eth them under the feet of the righteous, as it is
said, " r and ye shall trample on the wicked, for they
shall be dust under the soles of your feet ;" but the
heretics [i.e. Christians, s] and traitors and Epicu
rus V who have denied the law, and who have denied
the quickening of the dead, and who have departed
from the ways of the congregation, and who have
put the fear of them on the land of the living, and
who have sinned and caused others to sin (as Jero
boam son of Nebat and his companions), go down to
Gehenna and are punished there to all generations,
as it is said, "and they shall go forth and look on
i Rosh Hashana f. 17. 1. r Mai. iv. 3.
s " The Minim are the disciples of Jesus the Nazarene, who have
turned the words of the living God to evil," Rashi (here), and, " the
Minim are the disciples of Jesus who do not approve the words
of the wise," on Chagiga f. 52; quoted, with Maimonides and others,
by Edzardi, Avoda zara pp. 276, 277.
* Epicurus is a known name for Christians. It is used by Lipmann
and Abarbanel, quoted by Eisenm. i. 695, 696.

Jewish belief of hell, severer than the Christian. 97
the corpses of the men, who have sinned against
Me." Gehenna faileth and they fail not, as it is said,
""and their beauty shall consume in the grave from
their dwelling." '
Another tradition is at variance with this, in that
it sets in the first place one of the very gravest moral
offences, the adulterer. <T Eabbi Chanina* said, All
who go down to Gehenna arise, save three who go
down and do not arise : these are, he who goeth in
to the wife of another, and he who maketh the face of
his neighbour to turn white before many ; and he
who giveth an evil name to his neighbour.' But
this in part contradicts the saying in the Sanhedrin ;
<yHe who goeth in to his neighbour's wife they put
him to death by strangling and he has a portion in
the world to come, but he who makes the face of his
neighbour to turn white before many, he hath no por
tion in the world to come.'
The Jewish belief is plain from their express words,
that, beside the exceptional case of themselves, they
assigned whole generations of mankind to Hell, as to
whom Scripture saith nothing, or the contrary. They
assigned to Hell the generation of the deluge2.
Holy Scripture speaks directly of a our Lord preach
ing to those in ward, who were disobedient in the
days of Noah. They had repented, too late to be
saved from the temporal judgement, and waited there
2000 years, until our Lord came and delivered them.
Holy Scripture speaks of the temporal death only of
- Ps. xlix. 14. " Baba Mezia f. 58. v.
* 'i.e. R. Haninab.Hama the Palestinian Amoraer.' Dr.Neubauer.
(lived about 180 — 260.) He held rigidly to tradition. Gratz. iv. 254.
y Sanhedrin f. 107- z See above p. 91. MS. Pet. iii. 19.
H

98 Gehenna, as spoken of by our Lord.
those who died in the wilderness, nothing whatever
of the generation of the confusion of tongues.
Scripture and the Church say nothing of the hea
then, whom, except, at most, ' the righteous,' as con
trasted with the sinners of Israel, Judaism assigns
to hell.
Jewish imagination occupied itself in picturing to
itself the terrible dimensions of Gehenna.
' Our rabbins say, b The land of Egypt is 400 far
sa's0 square, and is Vr of Ethiopia, and Ethiopia is
to of the world, and the world is Vo of the garden of
Eden, and the garden is Vo of Gehenna. The whole
world is as the covering of a pot to Gehenna. And
some say that Gehenna has no measure, and some say
that Eden has no measure.'
But such terrible dimensions imply, in their belief,
a proportionate number of inhabitants, on which
Christian awe has not thought.
In the N. T., Gehenna is spoken of twelve times.
In all the places but one, it is our Lord Who speaks.
He speaks of ' d the Gehenna of fire,' as equivalent
to 'e everlasting fire' into which men may be 'cast,'
unless they cast off their sins ; and that, in contrast
to ' entering into life.' He explains it to be <fthe
quenchless fire, where their worm dieth not, and the
fire is not quenched.' This is decisive as to the
meaning which our Lord affixed to it. He appeals
to the Pharisees on their ways, "&Ye serpents, ye
generation of vipers, how can ye escape the judge
ment of Gehenna?" He bids His own disciples,
" h Fear not them who kill the body but are not able
b Taanith c. i. p. 10. quoted by Bartolocci T. ii. p. 161.
c see above p. 89 n. x. d S. Matt, xviii. 9. e lb. 8.
f S. Mark ix. 43, 45, 47. s S. Matt, xxiii. 33. " Ib. x. 28.

Gehenna, as spoken of by our Lord. 99
to kill the soul, but rather fear Him Who is able to
destroy both body and soul in Gehenna:" ";fear
Him, which after He hath killed hath power to cast
into Gehenna, yea I say unto you, Fear Him." He
warns against going to the verge of sin, (cost what
it might to cast off the temptation,) lest it should lead
to the full deadly sin, which would destroy the soul.
" k It is profitable for thee, that one of thy members
should perish, and not that thy whole body should
be cast into Gehenna." He was warning against ad
mitting the wish to commit adultery. His warning
under the sixth commandment, ul whosoever shall
say, Thou fool, shall be in danger of the Gehenna of
fire," is explained by His Apostle, in plain terms,
"m Whoso hateth his brother is a murderer, and ye
know that no murderer hath eternal life abiding in
him." The Jews have a strong saying about filthy
conversation, which does not encourage any one to
lighten the weight of our Lord's words. ' n Whoso
fouleth his mouth, they cast him deep into Gehenna.'
The remaining place, in which our Lord uses the
word Gehenna, is in His woes on the Scribes and
Pharisees, " ° Ye compass sea and land to make one
proselyte, and when he is made, ye make him two
fold more the son of Gehenna than yourselves."
' p Sons of Gehenna,' says one of their recent au
thorities out of the Talmud, ' are those who for ever
abide in Gehenna ; ' only that our Lord warns them
while in life, that, while there was time, they might
avoid it. Yet there is a remarkable variation in
the use of the term otherwise alike.
1 S. Luke xii. 5. k S. Matt. v. 28, 29. > Ib. v. 22.
m 1 S. John iii. 15. n Shabbath f. 33. a. ° S. Matt, xxiii. 15.
P Levy, Chaldee Lexicon i. 136 from the Rosh hashana 17. a.
h2

100 Gehenna, name of hell among Latins Greeks Syrians.
Gehenna, the name used by our Lord to designate
the place of the lost, continued to be so used both by
those who believed in Him and those who rejected
Him. Instances of its use in post- Christian Jewish
writings have occurred above. It continued so to be
used by those who knew nothing ofthe cavils as to the
word ala>vio<;, by Latin as well as Greek Ecclesias
tical writers; among the Syrians it is almost the one
word used for Hell. In Arabic (as derived from Mo
hammad's Jewish teacher) it is the place of eternal
doom. It is the name used ^ in the Syriac versions
of the N. T. and by all the Syrian Christians, Ortho
dox1', Monophysite s, and Nestorian*. S. Ephrem's
hymns, in which the title is used, were received
throughout the Syrian Churches, and were employed
in those bodies which were broken off by heresy u.
In the Coran, it is used as altogether equivalent
to two other words ; ' the fire,' the ' x fiercely blazing
fire ' as the place of future punishment. It is scarcely
mentioned without some addition implying its eter
nity. The words ' abiding eternally in it,' are added
as a part of its description *. Mohammad transferred
1 What follows is from Dr. Payne Smith Thes. Syr. who gives
other instances also, v. Jjov^p. 707-
r S. Ephrem, Ass. B. O. i. 134. [add e.g. Paran. 3. Opp. Syr. P. iii.
p. 386 ; P. 13 p. 432 ; P. 23 pp. 458, 459 ; P. 32 p. 484. P. 35 p. 488.]
S. James of Sarug, Ib. 31 5. S. Isaac of Nineveh, Ib. 468 ; the trans
lator of Methodius iii. 1 . 28.
8 Barsalebi Ib. ii. 163. * Ebedjesu iii. 1. 333.
u Ass. Bibl. Or, Art. S. Ephrem viii. ix. T. i. pp. 433, 434.
x i**-^ See Lane, Arab. Lex. 384.
y ' Do they not know that he who opposes God and his prophet,
Gehenna is his, abiding eternally in it ?' Sur. ix. 65. ' God has pro
mised the hypocrites, men and women, and the unbelievers, the fire
of Gehenna, abiding in it for ever; this is their portion, and God

Mohammad learnt name and meaning from Jetvs. 101
to his own followers the exemption from it, which the
later Jews claimed for themselves. He assigns Hell
as the portion of unbelievers z. The exemption of
Mohammedans from it is an article of their faith a.
There are traits which remind one of its Jewish
origin, and which seem inconsistent with other parts.
The general impression given is, that each goes at
once upon death to his own place, ' Paradise,' or
' the fire.' But Mohammad has also the Jewish be-
hath cursed them and they have an abiding punishment.' Ib. 70. ' God
will not lead them any way but the way of hell, to abide in it for
ever.' iv. 167. ' he shall make them enter the fire to abide for ever in
it.' iv. 13. ' his retribution is Gehenna, abiding in it for ever.' iv. 92.
' They who disbelieve and charge our signs as false, are companions
of the fire, they abide for ever in it.' ii. 39. The phrase ' they are
companions of the fire, abiding eternally in-it,' occurs ii. 81. 217- 258.
276. iii. 116, as the ' companions of the fire' are contrasted with the
'companions of Paradise.' vii. 51. add further iv. 120.
z ' Say to unbelievers, ' ye shall be conquered and shall be ga
thered into Gehenna, and ill shall be your bed.' iii. 12. ' Fear the
fire which is prepared for unbelievers.' iii. 131. 'The unbelievers
shall be gathered into Gehenna.' viii. 31. 'Gehenna shall encircle
unbelievers.' ix. 57. ' And he must believe that the Ssirat is, i. e.
a body stretched across the middle of hell, sharper than a sword, and
finer than a hair ; by the judgement of God, the steps of unbelievers
slip, they fall into the fire ; and the steps of the faithful are steadied
and they will be conducted to the region of rest.' Alghazzali in
his ' Exposition of the faith of the Sonnites' in Marracci Prodr. ad
refut. Alcorani P. 3. p. 91.
a ' And he must believe that the Unitarians will be brought out of
the fire after the punishment, so that by the mercy of God there
shall not remain one Unitarian in Gehenna ; and he must believe
in the intercession of the prophets, then of the Doctors, then of the
martyrs, then of the rest of believers, each according to the degree
of his dignity; and whoever remains of believers, who have no inter
cessor, is by the mercy of God brought forth, and no believer abides
in the fire ; but every one is brought out of it, in whose heart there
is the weight of an atom of faith.' Alghazzali 1. c.

102 Talmud. None delivered from the lowest hell.
lief that all go to Gehenna for a time and will be led
round it, but that wrong doers will be left in itb.
There is one more evidence, that the Jews, at the
time when the Talmud was written, believed in the
eternity of punishment, which one would have thank
fully suppressed, on account of the horrible blasphe
my which it involves. There are, according to the
Jews, 7 divisions of hell ; each of them 60 times
hotter than that above it c. It would outrage all de
cency to translate the description of the lowest. I
will only extract what is necessary for the purpose.
"dThe lowest dwelling is called Abaddon, and there
are the stairs, which are called 'Zoa rothachath,'
' the boiling filth,' — And in it there is no spark of
holiness; — There are all unclean souls; — those who
have made themselves an object of idolatry, espe
cially ' asham shishi e ', in whom is no spark of holi
ness ; wherefore whoever goeth down there, never
cometh up."
The name ' Zoa rochachath ' occurs in a Gema-
ric Doctor f of our third cent. In the Tract Ghit- ,
b Sur. xix. 65—69.
c See in Eisenm. ii. 331. 'They (their Rabbis) say.'
A It is given in Eisenm. Entd. Judenth. i. 196.
e Eisenmenger says that a Rabbi told him confidentially that these
words meant Jesus. There is a play on the word talui, which
might be a matter on which there was doubt (suspense) or the 'hanged
One,' the Jews' common title for our Lord. Ib. p. 197- Abodazara
' an object of idolatry ' is also a name given to Him. "' That man '
made himself Aboda zara." Emeck hammelech in Eis. i. 78. add
Rashi on Ex. xxiii. 14. Ib.
f Mar or Mor was one of the Gemaric Doctors viz. Rabba Bar
Nachmani, uncle of Abii who was rector of the Pumbaditan Academy
A.D. 325. Wolf B. H. ii. pp. 878, 867. The like saying is ascribed
to Rab Papa b. Rab Acha b. Ada in the name of Acha b. Ulai,' Whoever

Evidence from blasphemy in the Talmud. 103
tin s, it is said more explicitly who this is. The story
told is, that ' Onkelos bar Kalonikos, son of the sister
of Titus, wished to become a proselyte. Onkelos
brought by magic Titus, Balaam, and Jesus, and
asked them, 'Who is most esteemed in the other
world? They answer, ' Israel '. They are asked a-
gain, ' what is their own punishment ? ' Decency
again forbids to translate the answer put into the
mouth of Balaam. I give the rest h verbatim.
'Onkelos went and raised up Jesus1 by incantation.
He saith to him, 'Who is highly accounted of in that
world?' He answers, 'Israel.' He saith, 'What if
I cleave to him ? ' He saith, ' Seek their good, seek
not their evil.' 'Whoever toucheth them, toucheth
mocketh at the wise is judg;ed in the Zoa rochachath,' Erubin f. 21.
2. It'is quoted by Lipmann Nizzachon p. 42. n. 68. and in Emek
hammelech f. 7. 3. in Eis. i. 195, referred to in Nezach Israel f. 10. 3.
(lb. p. 196) f. 20. 4. (Ib. p. 200) f. 13. 3. 4 (Ib. p. 203.) The words
'Zoa rochachath' stand in the Venice editions of the Talmud. They
were omitted, by order of the Christians, in later editions. In that
of Amsterdam, there is no notice of the omission. The space is sup
plied by the insertion of <nai, " Whoso mocketh at [the words of] the
wise is punished."
s f. 56. b. It is given in Bartolocci T. ii. pp. 154, 155.
h It occurs f. 57-
' The name Jesus is printed in the unmutilated copies, as in the
two Venice editions, Ven. 1520-1523, and Ven. 1546-51, both of
which are in the Bodleian. In the Bodleian copy of the edition
Ven. 1546-51, a Christian reader has smeared over the passage with
something of the colour of burnt-umber, leaving it however perfectly
legible. Subsequently a blank was left, as in the edition of Cracow
1604, in which the space was filled up in Ms. in a copy in the Barbe-
rini Library [Bartolocci. 1. c. p. 156.] by the words, ' Otho haish,'
'That man,' a title which the Jews give to our Lord. See p. 95
note s. In later editions, as Ven. 1625 and Amsterdam, the whole
clause was left out and a blank space left.

104 Evidence from blasphemy in the Talmud.
the apple of His eye.' He saith to him, 'Wherein
is the judgement of this man' [Himself]? He saith,
'In the boiling filth.' For MarJ saith, 'Whoever
mocketh at the words of the wise, is judged in the
boiling filth.'
Horrible as this is, and miserable that they should
thus speak of Him Who died for them, their blas
phemy was consistent : for unless He had been their
Lord and their God, He would have been — what
they called Him. The Jews of this day are not in
volved in the blasphemy, unless they repeat it.
The enquiry has been long ; but many might be
carried away or perplexed by the confidence with
which Dr. Farrar urged the argument from the sup
posed disbelief of Jews in the time of our Lord.
The argument is in itself imperfect ; for even if
the Jews had used the word Gehenna of a temporal
judgement, our Lord would have corrected the im
pression, when He spoke of God " destroying both
body and soul in Gehenna," or of " the quenchless
fire, where their worm dieth not and their fire is not
quenched." But now there is no trace of any doubt among the
Jews, that punishment would be eternal for those
who incurred it, until the theory of the limitation of
its duration for the Jew was invented by one who
lived after the Ascension of our Lord.
We have distinct and independent evidence in the
book of Enochk before our Lord, in which Gehenna is
described: it is named in the 4th book of Ezra1, and
the Apocalypse of Baruch m ; in the Targum of Jo-
j See p. 1 02 note f. k ab. p. 52 sqq. l ab. p. 59. m ab. p. 60.

Summary. 105
nathan" the name is inserted as the place of 'everlast
ing burning after the great Judgement Day.' The
Book of Judith ° mentions the fire and the worm as
the everlasting portion of those at enmity to God in
His people. The final separation of the wicked from
the good, and their perishing for ever, is contained in
the Psalms of Solomon p : the 4th book of Maccabees i
repeatedly asserts '„ everlasting punishment:' <rthe se
cond death' is mentioned by Onkelos in contrast with
eternal life, and explained in other Targums to be ' the
death whereby the wicked die in the world to come.'
Such a summary must omit more than it states ;
for it can only mention single expressions. Far more
is the fact, there is not any one exception among
those who believed in any world to come.
In the Talmud, upon which Dr. Farrar relies, there
are contradictions in detail. But in the main, there
are two traditions : the one assigning certain definite
classes of persons to eternal punishment s, chiefly such
as had apostatized or offended against Judaism, or des
pised the teaching of the Eabbis, and to these they
went out of their way to add Him Who came to save
them5; the other, dating from one individual who
lived subsequently to our Lord, and alleged by the
Talmud itself to rest on his authority, which made
Gehenna a purgatory of 12 months for the Jew*.
Gehenna continued to be the name of the abode
of the lost, both among those who received our Lord's
teaching, Latins, Greeks, Syrians, and those who
rejected it, even in our 7th century, when the name
of Gehenna as the place of everlasting punishment
n ab. p. 75. ° ab. p. 51. P ab. p. 63. 9 ab. p. 65.
r ab. pp. 73, 74. 8 ab. pp. 90 sqq. 104. * ab. pp. 85—87.

106 Dr. Farrar, value of belief in intermediate state and
was transferred into the Coran from Mohammad's
Jewish teacher.
There is then absolutely no ground to think that
the Jews, in our Lord's day, understood by Gehenna
any thing else, than what lies upon the surface of the
words, that it was the place of punishment of those,
who to the end would not have God as their God.
Amid all which is so sad, Dr. Farrar may, unin
tentionally, render good service to the Church and to
souls by forcing attention to the intermediate state.
He himself is so possessed with the idea, that the
one remedy for those who seem [wholly] to have failed
in this life is, that they should have a second trial
or prolongation of trial in the world to come, and
that, through punishment in ' the seonian fire,' that
he tosses aside the doctrine of purgatory, or an in
termediate state in which there should be any puri
fying suffering, simply as something which he does
not hold. He reiterates (as did Mr. Wilson of the
' "Essays and Eeviews ' before him) that the doctrine
of Purgatory makes the belief in the eternal punish
ment of the lost milder in the Eoman Church than
with us, as though the English Church held, that any
whom the Roman Church assigns to Purgatory would
be cast into Hell. But he mentions it only to say,
' I do not hold it.' He casts it upon us, as an aggra
vation of the evil of what he represents as 'vthe com
mon, the popular view of Hell in our own Church.'
"wNo member of the Greek or Eoman Church
has to face in all their horror the two doctrines which
u Defence p. 147. See Eiren. i. p. 196 note.
T Eternal Hope, Pref. p. xxix. w Et. Hope, pp. 180—182.

purifying in it. 'Protestantism untenable without it.' 107
I impugn — of an irreversible doom passed at death,
and of torment necessarily endless for every soul
that has died in sin. The doctrine of an intermediate
state robs those popular conceptions of nine-tenths
of their ghastliness, because it enables Christians to
contemplate without agony the condition of all who
are nearest and dearest to them, and practically of
all who die with the last rites of their Church. It
is quite true that of the doctrine of Purgatory, in
the precise and dogmatic form of it, there is no ade
quate proof; but the expression of our Article, ' 'a
fond thing vainly invented,' applies, I imagine, far
less to the mere doctrine than to the mass of flagrant
abuses with which it had become inevitably [?] iden
tified. . . . The taunt of the Eoman controversialist,
Mohler, that ' Protestantism must either admit many
into heaven stained with sin, or imagine that a ma
gical change is wrought merely by death,' is unan
swerable, unless we reply with Karl Ease, that both
views are untenable, since most men at death are
indeed not wicked enough [to be cast into] to deserve
an endless hell, yet not holy enough to be admitted
[at once] into heaven. And Hase proceeds to argue
with justice, that our Protestantism is perfectly re
concilable (not indeed with a dogmatic and definite)
but with ' a subdued and enlightened view of pur
gatory,' i.e. of progressive amelioration, of a purify
ing process after death."
Why then reject it ? ' Prayers for the departed '
necessarily involve the belief in some possible change
in the condition of the departed. And the extrusion
of those prayers from our Prayer-book was owing to
* Art. xxii.

108 Dishonest disregard of God's teaching in 1 Cor. iii.
the unhappy declension towards the end of the reign
of Edward YIth. They are still legal, although,
publicly, the departed are only tacitly included in
the emphatic words, ' we and all Thy whole Church.'
But pain after this life for many at least in the Day
of [whether particular or general] Judgement is so
laid down by S. Paul, that it is strange that any
overlook it.
There must remain a feeling of dishonesty as to
our treatment of God's teaching through Holy Scrip
ture, so long as we turn aside from the question, what
is meant by " building wood, hay, stubble," on the
One Foundation, Which is Christ, and do not even
say with the Apostles, "Lord, is it I?" But it is also
an indifference to our own future. "yAll Scripture,"
God tells us, "is given by inspiration of God," " that
the man of God may be perfect, throughly furnished
unto all good works." And yet S. Paul especially
draws our attention to these words. " Let every man
take heed, how he buildeth thereupon," i.e. upon the
One Foundation, which he himself had laid, "other
than which no man can lay, which is Jesus Christ."
The solemn warning does not then relate to very
grievous sins, which separate from Christ. Those
who commit such sins, build on the sand, not on the
Eock, Which is Christ. Nor, however it was pri
marily addressed to teachers, can the conscience of
those who are not teachers satisfy itself, that the
principle is confined to them. The words are too
large. "Let every man take heed how he buildeth."
" Every man's work shall be made manifest." " If
any man's work &c." y 2 Tim. iii. 16, 17.

understood of old to include both life and teaching. 109
The image of building is also used by our Lord of
moral action, as well as of teaching. His solemn
vivid picture of those who built their houses, the
one class on the sand, the other on the rock, must
have been and be in the mind of every reader of
S. Paul. Our Lord likens the unstable, who think to
be followers of Him without counting the cost, to
men who lay the foundation of a tower, and are not
able to finish it z. S. Paul, in this very context, says,
"aYe are God's building;" surely, as a whole, the
whole man, not his faith only. S. Paul uses the
same image, as to the whole building up of the
Christian Church. " b Ye," the Ephesians, "are
built upon the foundation of the Apostles and Pro
phets, Jesus Christ Himself being the chief Corner
stone : in Whom all the building, fitly framed to
gether, groweth unto an holy temple in the Lord, in
Whom ye also are builded together for an habitation
of God through the Spirit," and again, "c rooted
and built up in Him, and stablished in the faith."
S. Peter, using the like image of being built upon
Christ as the "chief Corner-stone," speaks how
Christians, as "d lively stones, are built up, a spirit
ual house."
With all this wider application ofthe same imagery
in their minds, Christians have not been able to
bind the words down exclusively to a superstructure
of errors in faith in lesser matters, by those who still
held to Jesus Christ Himself as the Foundation.
Yet even if it related to teachers only, there are
thousands of them among us ; yet hardly any one
1 S. Luke xiv. 28. a 1 Cor. iii. 9.
b Eph. ii. 20—22. c Col. ii. 7. - d 1 S. Pet. ii. 5.

110 Do not some build wood fyc as well as- gold and silver?
seems to think of its warning, save to think, 'It
does not belong to me.' Why should it not ? It
relates to persons who are themselves saved, what
ever suffering they may undergo.
S. Paul contrasts, as a whole, the two classes, those
whose work shall stand the fire of the Great Day,
and those whose work shall be burned. But there
must, in lax days like these, be very many of a mixed
class, men and women, who do not neglect altoge
ther to build gold and precious stones, but who also
build those worthless materials. Who shall be se
cure that, in part at least, he is not building them?
The Day of Judgement, God tells us, will be -very
aweful and strict. Our Lord, the Judge, saith,
"e Every idle word that men shall speak, they shall
give acoount thereof in the Day of Judgement." Is
not the world full of idle words ? People shrink na
turally from the terrible enumeration of the heathen
sins in S.Paul'. But apart from those which out
rage nature, can people be so sure that, at least, they
have not been guilty of 'backbiting, evil speaking, in
solence, boastfulness,' not to speak of 'covetousness,
envy, strife, deceit?' And if so, is there not wood,
hay, stubble, for the fire to consume ?
And again, who shall say that Judgement will be
a momentary act ? It might please God to cast such
light upon the conscience, that it should see at one
moment every sin, which it ever committed. It may
be. But it might also be that the sight might be
protracted, and the loathing of sin be burned into
the soul by the lengthened unfolding of the sins,
¦which, since it had built on the One Foundation,
o S. Matt. xii. 36. t Rom. j, 29—32.

May not judgement be very prolonged? Ill
had been forgiven, but by which it had offended its
God, What, if in all that review, which might be
essential to its seeing the justice of God, in that it
was bid to ' take a lower place,' it should be kept in
suspense as to the issue ? This has not seemed im
probable to holy men of old. S. Ambrose says, "BThe
soul is free from the body, and yet after the end of
this life, still hangs in suspense through the uncer
tainty of the future judgement;" and S. Gregory of
Nyssa describes how, in the sight of the glories of
heaven and the punishment of hell, "]l the whole hu
man race, from the first creation to the consumma
tion of all things, shall stand in suspense (fierecopo's)
between fear and hope of the future, trembling often
times at the event of the things looked for either
way, and they who have lived with a good conscience,
mistrusting what shall be, when they see others
dragged down to the fearful darkness by an evil
conscience as by an executioner."
Truly there are terrible ways, in which one who
builds worthless materials on the One Foundation
may "escape, yet so as by fire." Yet who well nigh
seems to be scared from building them by S. Paul's
warning ? There can be no doubt that S. Paul says,
that there will be suffering in the Day of Judgement,
probably the particular judgement upon the indivi
dual soul upon its departing from the body. There
is no limitation of time, during which whatever is
meant under the figure of the burning of the wood,
hay, stubble, shall last. The materials, which sym
bolise it, require more or less time to consume them.
The image seems to represent a more or less pro-
B de Cain ii. 2. h de beatitud. T. i. p. 609.

112 All were believed of old to pass through ihe fire
longed suffering in that day, according to the greater
or less grievousness of the things to be destroyed in
those who are saved.
S. Paul's warning, as one would expect, impressed
minds much, before controversy turned away atten
tion from it. All were to pass through the fire.
We are expressly told this of those, whose works
are worthless : the works are burned up and perish
through the fire ; they, who did them, are " saved,
yet so as by fire." So then as to those whose works
are good. The gold too is tested, although it abides.
We could not even imagine the works of a life being
tested at the Judgement-seat of Christ, without pain.
To some who will yet be saved, it must be agony.
The old Christian writers embodied this in their
representations, how all should pass through the fire.
S. Ambrose names Ezekiel, Daniel, S. John the
Evangelist, Peter ; S. Hilary, even ' blessed Mary ' her
self. In one thing they are agreed, that the fire will
not hurt the great saints ; but that others will suffer
in that Day in proportion as they built the wood, hay,
stubble, upon the One Foundation which is Christ.
Of writers who remain, Clement of Alexandria
first speaks of it briefly \
' We say that fire purifies not flesh but sinful
souls, speaking not of that all-devouring and com
mon fire, but of that discriminating fire, which pe
netrates the soul which passes through the fire.'
S. Ambrose speaks of it in words of awe, lest he
1 Strom, vii. 6, p. 851. Et. Hope p. 157- The passage has no
bearing on the subject of endless punishment, since it incorporates
1 Cor. iii., which notoriously relates to what the Church, following
S. Paul, regarded as temporary.

in day of Judgement, the toiclced only perished in it. 113
should himself suffer by it; 'kBut the avenging flame
shall consume the ministers of impiety. Woe is me,
should my work be burned, and I suffer this worst
ing of my labour ! Although the Lord will save His
servants, we shall be saved by faith, but so saved as
by fire. Although we shall not be burned up, yet
we shall be burned. But how some remain in the
fire, others escape through it, learn from another
Scripture. The Egyptians were drowned in the Eed
Sea, the Israelites passed over; Moses passed through,
Pharaoh sank, for his heavy sins drowned him. In
like manner the irreligious ivill sink in the lake of burn
ing fire.'
And again, ' l He who possesses here the fire of
love, will have no cause to fear there the fiery sword.
But he shall be tried as. silver, I, as lead; I shall
burn till the lead melts away. If no silver be found
in me, ah me ! I shall be plunged down into the
lowest pit, or consume entire as the stubble. Should
ought of gold or silver be found in me, not for my
works, but through the mercy and grace of Christ,
by the ministry of the priesthood, I shall perad-
venture say, " They that hope in Thee shall not be
ashamed." The fiery sword, then, shall consume ini
quity, which is placed on the leaden scale. One,
then, only could not feel that fire, Christ the Eight-
eousness of God, because He did no sin ; for the fire
found nought in Him which it might consume"1.'
k In Ps. xxxvi. n. 26, Opp. i, 790 Ben.
1 in Ps. cxviii. Serm. xx. n. 12—14, i. 1225 Ben.
m Dr. Farrar (Et. Hope p. 164.) refers to these two passages, in
proof that ' S. Ambrose, though using the ordinary phraseology in
some places, [in these] distinctly states the doctrine of universal
restitution,' whereas he distinctly states the contrary.

1 14 S. Aug., grievousness of the purifying fire.
S. Augustine, his convert and his disciple, speaks
in aweful words of the grievousness of that amending
fire, while contrasting it, like S. Ambrose, with the
eternal fire. ' ' n Eebuke me not, 0 Lord, in Thine
indignation.' Let me not be among those to whom
Thou wilt say, ' Go into fire everlasting, which is
prepared for the devil and his angels.' ' Nor rebuke
me in Thy wrath,' but purge me in this life, and
make me such, that I shall no longer need the
amending fire. (This he says) on account of those
' who shall be saved, yet so as by fire.' Why, but
because here they build on the foundation wood,
hay, stubble ? If they would build gold, silver,
precious stones, they would have no fear as to
either fire, not only that eternal fire which shall to
eternity torment the ungodly, but that also which
shall amend those who shall be saved by fire. For
it is said, ' Yet himself shall be saved, but so as
by fire.' And because it is said, ' himself shall be
saved,' that fire is despised. Yet, although they
'shall be saved by fire,' more grievous will be
that fire, than whatever men can suffer in this
life." S. Gregory Nazianzen says of himself, '° Perchance
I shall hereafter be moulded by another moulding,
cleansed by the friendly fire.'
I will only add one more father, S. Ephrem, who
n In Ps. xxxvii. n. 3. Opp. iv. 295 Ben.
0 De seipso v. 496 p. 48 Toll. In Orat. iii. n. vii. p. 71, he ex
horts to ' build on the foundation of faith, not wood, nor hay, nor
stubble, — matter unresisting and easily consumed, when what is ours
is judged by the fire or purified— but gold, silver, precious stones,
which abide and are stable.'

Are we more circumspect as to idle words than he? 115
represents all the Syriac Christians, since his hymns
were used by all p.
'''Both the just and the unjust shall pass through
the fire which is to try them, and shall be proved by
it; the righteous pass and the flame is quiet; but it
burneth the wicked and snatcheth him away :' and
' "What shall I do, who must pass over the burning
flame ? How shall I be able to soar high above it ?'
S. Ephrem connects this fire with the fire of hell,
which he prays may shrink back ' through the pre
cious Body and Blood of Christ, which ' ' the saved
had received ; and that the Cross of the Son of the
living God may be a bridge over the sea of fire s.'
What are we, or what are we doing, that we
should not stand in awe of that cleansing fire, which
to such holy men and great saints of God as S. Am
brose, S. Augustine or S. Ephrem was so aweful ?
Are we more circumspect as to idle words, than he,
who retired for the day, if any word was spoken
against any one ' ?
I may repeat here what, having been written in a
book which failed of most of its purpose, is now for
gotten :
"u To. thoughtful minds, whom the grace of God has
p See ab. p. 100 n. u.
9 Canon xiii. Opp. Syr., t. vi. p. 298 ; Burgess's Hymns of
S. Ephrem, p. 32. r Can. ix., ib. 236 ; Burg., p. 18.
8 See Canon Ixxxi. init., p. 355 ; Paran. iii. p. 386, P. xiii. p.432 ;
P. xxiii. pp. 458, 459 ; P. lxiv. p. 535 ; in Dr. Pusey's " Doctrine of
the Real Presence," pp. 124, 418—422. These and other passages
are put together in Bp. Forbes on the Articles ii. 329 — 334. I have
omitted Origen, although there is nothing in his words indicative of
Universalism. ' Possidii Vita S. Aug. c. 22. Opp. x. App. pp. 272, 273 Ben.
" Eiren. i. pp. 191—194.
i 2

116 Agony of seeing all past sin in sight of Jesus.
taught something of what sin is, and of the holiness
and love of God and of Jesus, it is absolutely in
conceivable that, — when the soul shall first behold
Jesus, and, in His sight, with its powers quickened
by Him, shall behold its past life as a whole ; when,
in His Countenance, it shall behold all which it never
before saw of His goodness, and, in contrast with
this, all its own ingratitude, baseness, rebellion, neg
ligence, discontent, murmurings, not to speak of
deadly, forgiven sin, — it should not have intense
pain, pain so intense, that one should think that, in
this life, soul and body would be severed by its in
tensity. There seems also to be an instinctive feel
ing, that a soul, which here has no longings for God,
even if the man himself should die in a state of grace,
would not be at once, and might not for some long
period be, admitted to the sight of God. It is a
common saying, that a number of souls ' seem to be
fit neither for heaven nor hell,' and that purgatory
seems to meet the case of this class of souls. This
cannot mean, necessarily so. For this would be to
limit the Omnipotence of God. The ordinary belief
in England must be, that God, in one act at the par
ticular judgement, at once frees the soul which dies
in His grace from all sinfulness which clung to it
while yet in the body, and fits it for its abode in
Paradise x. The Eoman doctrine of purgatory presup
poses, that exactly the same number of souls will be
x S. Macarius says of one dying in battle, ' The Lord, seeing thy
mind, that thou tightest and lovest Him with all thy mind, severs
death from thy soul in one hour (for nothing is hard to Him), and
receiveth thee to His Bosom and to the Light. For He snatches
thee in the turning-point of an hour from the mouth of darkness

Privation ofthe sight of God. 117
saved, viz. those, and those only, who die in a state
of grace, and that the capacity of loving will receive
no accession there. The time of gaining grace, in
the belief of the Eoman Church equally with our
own, is over with this life, and the place of the soul
in bliss is then fixed for ever. Suffering and pre
paration for the sight of God, which, here, might
have been the channel of large grace, would, there,
be without any increase of grace. Yet many of us,
for our misdeserts, may be unfit for the immediate
presence of God; or, in the great words of S. Irenseus,
<ycapere Deum,' 'to contain God,' who yet, for
the Merits of Jesus, may, we trust, in His mercy be
saved. God can "zin a short time, fulfil a long
time." Publicans and harlots shall enter into the
kingdom of God before the self-righteous. We know
not what God may do, in one agony of loving peni
tence, for one who accepts His last grace in that al
most sacrament of death. The question, however,
is not about individuals. As a class, we could not
affirm that those, who bring forth no worthy fruits
of repentance, with whom, after a long period of
deadly sin, repentance has been but a superficial
work, may not, after death, be in a state of privation
of the sight of God (the 'poena damni'), not being
admitted at once to the sight of Him, Whom on earth
they little cared to think of or to speak to, and Whom
they served with a cold and grudging service. And
the absence of the sight of God, Whom the soul in
grace knows to be its only Good, would, when the
and translates thee to His kingdom ; for it is easy for God to do
all things in the turning point of an hour.' Horn. 26. n. 18. T. vii.
pp. 99, 100. Gall. y Adv. Har. v. 32. z Wisdom iv. 13.

118 Klee ; mental pain alone matter of faith in R.Ch.
distractions of this world no longer dazzled it, be an
intense suffering, above all the sufferings of this life,
while the knowledge that it is saved, and belongs
to Jesus, and that it will, in all eternity, behold
God and be the object of His infinite love, would be
'"joy and felicity' above all the spiritual joys in
this life, even apart from all those consolations which
God may bestow on the soul which He has made
His own for ever.
"The Greek Church toob, while it states that
such souls as have departed with faith, but without
having had time to 'bring forth fruits worthy of
repentance,' ' may be aided towards the attainment
of a blessed resurrection by prayers offered in their
behalf,' still holds that 'the souls of (all) the righte
ous are in light and rest, with a foretaste of eternal
happiness.' " A modern approved German Catholic writer on
Dogma excludes from purgatory the idea of physical
fire, or of any other than mental sufferings, as matter
of faith. ' About0 any, or the, place of purifying,
nothing has been decided as matter of doctrine. So
neither as to the mode of purifying. About the last,
the fathers have expressed themselves only proble
matically and hypothetically, and Doctors and belie
vers have only assumed a fire as matter of opinion ;
in which mention ignorance only or malice (in order
to make room for irony) can find occasion to think of
our common fire. Purifying, as the sloughing-off of
the imperfection ingrown as it were with the soul ;
a Burial Service.
b Longer Catechism, P. i. p. 98, 99, Blackmore's Transl.
c Klee, Dogmatik, ii. 429, 430.

Privation of the sight of God, intense pain. 119
the straining of the soul to become free from all
earthliness on her; the longing for the vision of God,
from which the unbefittingness, yet cleaving to her,
still excludes her; her struggle towards the full death
of the evil in her, and towards the full life of the
good in her ; this stirring up of her deepest and in
most self implies fire, fiery pain enough.' "
There never was a doubt in the Church, that all
who die in a state of grace, even although, one mi
nute before, they were not in a state of grace, are
saved. But we know absolutely nothing of the
working of God's grace at that hour. The whole
Church is at one in this, that those only will be lost
who, at that last hour, shut Out the grace of God and
will not 'be converted and live.' There is, in this
respect, absolutely no difference between the Eastern
Church the Western and our own. There is not the
slightest variation of our belief, thus far. How each
soul may be prepared for the Beatific Yision, whe
ther very many souls may not be detained from that
Vision for a long time, we know not. Our human
instincts suggest that it may be so. But if so, then
those same human instincts tell us, that amid ' the
rest and felicity ' of knowing that they are saved,
that they cannot again have the very faintest wish
to commit the very slightest sin, or be guilty of the
slightest imperfection, or will any thing but the Will
of God, the temporary banishment from the sight of
God will be intense purifying suffering. Many of
us know something of the intense suffering of being
parted for this life from one loved as our own souls.
Time goes on and on, and the wound remains deep

120 The waiting in the intermediate state
below. What then, when the object of love, from
whom the soul is through its own fault banished for
a time, is the One Bliss of each being whom He has
created, God Who is Love — Love Infinite, Incom
prehensible, Immeasurable, Unchangeable, Whom
His whole Creation together could not adequately
love, Whom none could adequately love, save Him
self in Himself, Trinity in Unity, Father, Son, and
Holy Ghost ?
But this pain of being kept for a time from the
sight of God has its bright side too. Here, we are,
most of us, on too easy terms with Almighty God ;
we neither think how Infinitely Holy God is, or
what, sin on the part of His creatures towards God, so
infinitely good and Holy, is. We know that S. John
says, " he who has this hope (to see God as He Is),
purifieth himself, even as He is pure." And although
our own consciences will not, if we attend to them,
lie to us, few of us think at all of this condition.
We know that " the Blood of Jesus Christ His Son
cleanseth us from all sin," so that we should be saved,
and satisfied with this, (as indeed our being saved is
of God's undeserved mercy alone) we leave the rest
heedlessly on one side, as a matter of course. The
waiting of the intermediate state teaches the soul
the holiness of Him, Who is to be its Bliss for ever.
It ' d knows that the delay is devised by the mercy
of God, because it is not yet fit to endure that ex
cessive Goodness and that exquisite Justice.'
' e Cleansed from all sin, and united in will to
4 S. Catherine of Genoa in Eiren. iii. 47.
e S. Catherine of Genoa on Purgatory, quoted by Bp. Forbes on
the Articles, Art. xxii. T. 2. pp. 348, 349.

has unspeakable joy also. 121
God, they see God clearly according to the light He
imparts to them; they are conscious, too, what a
good it is to enjoy God, that for this very end souls
are created. Again, there is in them a conformity
of will, so uniting them to God, so drawing them to
Him through that natural instinct whereby God is,
as it were, bound up with the soul, that no descrip
tion, no figure, no example, can give a clear idea of
it, as it is actually felt and apprehended by inward
consciousness.' The most imperfect souls, even while unadmitted
to the sight of God, have unspeakable joy — joy be
yond all possible joy in this present life, from the
certainty of their salvation, from their being con
firmed in grace and love, from the impossibility of
their ever again, by the very slightest motion of their
will, willing any thing but the all-holy Will of God,
and from the unspeakable love infused into them by
God. They know that, by the immutable decree of
God, they shall be admitted to see and love God,
and to be filled with His love, and that, for eternity,
of which they know something, because they are
already in it.
fSuch a full conviction of thejpeace and joy of
the imperfect departed, peace and joy passing every
conceivable joy in this world, for which, if it were
the Will of God, any would most thankfully ex
change any condition in this world, enables us to
contemplate without - horror any consequences of
God's aweful Holiness. We cannot wish God to be
less holy than He is. And our own consciences may
tell us that, our repentance for our sins having been
f Repeated from Eirenicon iii. 109.

122 Comfort of belief of purifying process after death :
very imperfect, and our own longings for the sight of
God, amid this whirl of duties and religious inter
ests, such as we do not like to think of, we are not
fit to behold Him. This, perhaps, more than the
direct dread of hell, is the source of the fear of
death to many. They trust in God's mercy in
Christ, that they shall be saved ; but they feel them
selves unfit to enter into His Presence. To be ad
mitted into any vestibule of His Presence, where
they can sin no more, and, by longing for that Bea
tific Vision, may be for ever freed from the slough
which has clung to them in this life, — this is not too
high for their hopes ; the thought of this unspeakably
allays their fears g.
So, as to others also, instead of being haunted with
the thought as to some one loved as one's self, 'Was
he saved?' and longing that God would in some way
reveal to us that he was saved, we may commend our
departed ones to their Father's care, sure that if they
have not, by an obstinate rejection of Him to the last,
shut out His grace and love, they are, in whatever
mansion of His, still under the shadow of His Hand,
longing for their perfect consummation both of body
and soul, and prepared and perfected the more by
that intense longing.
' I am not prepared,' was the exclamation of a
pious, simple and humble soul, who had served God
and trusted in Jesus beyond the ordinary period of
mortality, when told that she was shortly to see God.
s It would be expected of such a humble soul as that of the
Author of the Christian Year, that the prospect of such a prepara
tion was an unspeakable comfort to him within a year of his death.
He expressed it both to myself and to others.

Perrone says, Protestants too hold it. 123
For the thought of His aweful Holiness and the in
adequacy of our best love stood out before her. To
such a soul it would have been an unspeakable com
fort to have known, that, although she was not yet
prepared for the sight of His All-Holiness, there was
a waiting-time, out of the reach of sin, in which she
might be prepared for the Presence of Him Who
had ever been her God.
Most Protestants, we are told, believe in this puri
fying preparation to behold God. Perrone, having
the German Protestants in his mind, says ;
" h Protestants admitted a purgatory, or state of
' expiation,' which they call ' a school of prepara
tion.' " " If you mention Purgatory to any Pro
testant, he kindles up; but if you ask the same
person, whether or no a state of ' expiation,' ' epura-
tion,' or ' a school of preparation, expectation' &c,
can be admitted, he will readily grant it you ; yea,
sometimes he contends vehemently that such a state
is to be admitted."
Having quoted several German writers on this
side, he says,
"'All agree in saying, that it is too violent to
admit at once into heaven all those who only repent
ed of their past evil life at the end, or who indulged
too much in the sensualities of this life, since 'no
thing defiled' enters there; also it is too harsh to
assign all such to eternal torments."
Leibnitz also says in detail,
(k Almost all agree in a fatherly chastisement or
h Perrone de Deo Creatore P. iii. c. 6. art. 2. p. 319. quoted in
Eirenicon P. iii. pp. 118, 119. ; lb- P- 119» note 7-
k Systema Theol. p. 350 quoted by Perrone, de Deo Creatore,

124 Happiness of the preparation of the soul
purifying after this life (of whatever sort it be), which
the souls themselves, on their departure from the
body, being illumined, and seeing thoroughly the
imperfection of their past life and the foulness of
sin, touched with exceeding sorrow, invite to them
selves willingly, and would not wish to attain in any
other way to the summit of beatitude. For many
have excellently noted, that this purifying affliction
of the soul, thinking over its acts, is voluntary;
amongst others there is a remarkable passage of
[Luis] of Granada, which brought great consolation
to Philip II. in his last illness.'
Dr. Farrar did not observe that in his eagerness
against everlasting punishment, he, while rejecting
the Eoman Purgatory, assumed the most terrible
teaching about Purgatory, held of old and now in the
Eoman Church, which ' ! depicts it simply as a hell
not eternal.'
The picture, which continually faces us in his
book, is the JEonian firem. This is his one remedy.
' You can bear to think of them, as you can bear to
think of yourself, suffering as they never did on
earth, the aching pang of God's revealing light, the
willing agony of His remedial fire.' This, which might
be a description of the most appalling Eoman doc
trine of Purgatory, belongs, he says, ' n to the vast
mass of mankind.'
P. iii. c. 6. art. 2. p. 319 note, [alleged in my Eiren. iii. p. 117-]
Perrone subjoins, ' These things he seems to have drawn from
that most beautiful tract which S. Catherine of Genoa wrote on
Purgatory.' Ib.
1 Faber, 'All for Jesus' c. 9, pp. 333—337. quoted Eirenicon iii.
pp. 99, 100. m Et. Hope pp. Ill, 112. n Ib. p. 108.

for the beatific Vision of the All Holy God. 125
But then minds may be the more disposed to be
lieve in a preparation of souls, by which, ' ° in entire
freedom from the guilt of sin,' with a will perfectly
transformed into the Will of God, and in continual
union with Him, with a love perfected, pure, disin
terested, diffused in their heart, assured of their
salvation, comforted by Angels, refreshed and their
waiting-time shortened through the prayers of sur
vivors and the Sacrifice of the Altar, they may cast
off their slough, and amid whatever process of puri
fying it may please God to employ, and after what
ever time, be admitted to the Beatific Vision of the
All-Holy God.

PRAYERS FOR THE DEPARTED.
JERUSALEM LITURGY.
'PBemember, 0 Lord God, the spirits and all
flesh, those of right faith whom we have mentioned
and whom we have not mentioned, from Abel the
just to this day. Do Thou Thyself give them rest
in the region of the living, in Thy kingdom, in the
delights of Paradise, in the bosoms of our holy Fa
thers Abraham, Isaac, and Jacob, whence sorrow,
grief, and lamentation are banished away : where
the light of God's countenance visits and shines con
tinually.' 0 The language is that df S. Catherine of Genoa, speaking of the
condition of souls in Purgatory.
P Assem. Cod. Lit. v. 46, quoted by Bp. Forbes on the Articles,
p. 312.

126 Ancient prayers for the departed.
CLEMENTINE LITURGY.
' 9 Let us pray for those who rest in faith.'
' We further offer to Thee for all Thy saints who
have pleased Thee from the beginning of the world,
patriarchs, prophets, just men, apostles, martyrs,
confessors, bishops, elders, deacons, sub-deacons,
singers, virgins, widows, laymen, and all whose
names Thou Thyself knowest.'
ALEXANDRINE LITURGY.
<rDo Thou rest the souls of our fathers and
brethren who have fallen asleep before us in the
faith of Christ, remembering the forefathers, fathers,
patriarchs, prophets, apostles, martyrs, confessors,
bishops, saints, just, every soul perfected in the
faith of Christ ; and those whom on this present day
we commemorate, and our holy Father Mark, the
Apostle and Evangelist, who shewed us the way of
faith," "and of all these do Thou rest the souls
in the tabernacles of Thy saints in Thy kingdom,
granting them the good things of Thy promises
which eye hath not seen, nor ear heard, neither have
entered into the heart of man. Eefresh their souls
and vouchsafe to them the kingdom of heaven.'
LITURGY OF CONSTANTINOPLE.
' And remember all who are fallen asleep before
us in the hope of the resurrection unto eternal life ;
and give them rest, where the light of Thy counte
nance visits.'
i quoted by Dr. Luckock, Canon of Ely and examining Chaplain
to the Bishop, ' After Death,' p. 109.
r Assem. Cod. Lit. vii. 24—26.

Ancient prayers for the departed. 127
LITURGY OE S. BASIL.
' For the rest and forgiveness of the soul of Thy
servant N. In a lightsome place, where grief and
lamentation are fled away, give him rest.'
SACRAMENTARY OF S. GREGORY.
'"Eemember also, 0 Lord, Thy servants and
handmaidens {N. and N.) who have gone before us
with the seal of faith, and sleep in the sleep of peace.
To them, 0 Lord, and to all who are at rest in
Christ, we intreat Thee to grant a place of refresh
ment, of light and peace.'
"Be favourable to the souls of Thy servants with
an everlasting compassion, that they may be set free
from the bonds of death and kept in eternal light.'
PRAYER OF S. ANSELM (as is thought.)
' We pray Thee also, 0 Lord, Holy Father, for the
souls of the faithful departed, that this great Sacra
ment of Thy love may be to them health and salva
tion, joy and refreshment. 0 Lord my God, grant
them this day a great and abundant Feast of Thee,
the Living Bread, Who earnest down from Heaven,
and givest life to the world ; even of Thy Holy and
Blessed Flesh, the Lamb without spot, Who takest
away the sins of the world; even of that Flesh, which
was taken from the holy and glorious womb of the
Blessed Virgin Mary, and was conceived of the Holy
Ghost; and of that Fountain of mercy which, through
the soldier's lance, flowed from Thy most Sacred
Side; that thence recreated and satiated, refreshed
and comforted, they may rejoice in Thy praise and
in Thy glory.'
8 S. Greg. Opp. iii. p. 11. * S. Greg, in 'After Death,' p. 112.

128 Ancient prayers for the departed.
FROM THE ROMAN BREVIARY.
' Absolve, we beseech Thee, 0 Lord, the soul of
Thy servant N., that, being dead unto the world, he
may live to Thee, and whatsoever, through the frailty
of our mortal nature, he did amiss in the conversa
tion of this world, do Thou, through the pardon of
Thy most merciful pity, cleanse away. Through
our Lord.'
' Incline Thine ear, 0 Lord, to our prayers and
supplication, who entreat Thy mercy for the soul of
Thy servant, whom Thou hast called out of this
world, that Thou wouldest place it in a region of
peace and light, and bestow upon it a fellowship
with Thy saints. Through our Lord.'
' 0 God, Who hast bidden us honour our father
and mother, have mercy upon the soul of my father
and mother, forgive their sins, and grant me to see
them in the joy of eternal brightness. Through
our Lord.'

APPENDIX.
1. on the condemnation of ouigen in the
Fifth General Council.
The question whether Origen was condemned by
the vth General Council has assumed importance
in people's eyes on the supposition, that General
Councils were the only way, in which false teaching
was condemned by the Church, and that the supposed
absence of any condemnation previous to that Coun
cil implies, that the Church was previously indifferent
to his misbelief.
The facts are these ;
1. The book, in which most ofthe heresies, known
under the name of Origen, were contained, and among
them the praeexistence of souls and their subsequent
restoration, was unknown to the Church until it was
translated by Eufinus A.D. 398. It was written
while Origen was yet quite young, when he had just
'emerged from the philosophical schools3,' 'b before
he had left Alexandria,' about A.D. 231.
2. One heresy, involved in the doctrine of uni
versal restitution, the restoration of Satan, he indig
nantly denied at the time, in a public letter, as what
could not be asserted by any one, ' not even of un
sound mind c.
" Marcellus, accepted by Eusebius in Euseb. c. Marcell. L. i. p. 23.
b Eus. H. E. vi. 24.
c ' Although they say that the father of malice and of the perdi
tion of those who shall be cast out of the kingdom of God, can be
K

130 Origen taught mostly the received belief.
3. He taught the received belief in his popular
writings a.
saved ; which no one can say, even if bereft of reason.' Origen ad
quosd. amicos Alex. Opp. T. i. p. 5. ' Of them ' [Israel] ' there
will be a conversion even at the end of the world, then when the
fulness of the Gentiles shall come in and all Israel shall be saved ;
but of him who is said to have fallen from heaven, not even in the
end of the world will there be any conversion.' in Ep. ad Rom.
L. viii. n. 9. T. iv. p. 634.
a in Jeremiam Horn. 18. 1. Opp. iii. 241. Sel. in Jerem. xxiv.
6. Ib. p. 303, ' Perhaps the basket of bad figs is the gehenna of
everlasting fire ; that of the good figs the kingdom of heaven.'
Horn. 6. in Exod. n.,4, ' We must come to the furnace. But when
we come there, if any one bring many good works and little iniquity,
that little is dissolved by the fire and cleansed, and the whole re
mains pure gold. And if any one bring thither more lead, he is
more burned, that, although there is but little gold, it may issue
cleansed. But if any one come, all leaden, as is said of that one
here, he will be sunk in the deep, like lead in the mighty waters.'
Horn. 8. in Levit. n. 5. T. ii. p. 231, ' Of those very sins, which
pass with us after this life, it is to be understood, that some are so
fixed in the souls themselves that they cannot be done away ; but that
others can receive cleansing according to the inspection and judge
ment of that High Priest, to Whom hidden things are known, and
Who will dispose of the souls of each, as He sees in them the stains
of leprosy, which can or cannot be expiated.' Comm. in S. Matt.
Tract, xxxiv. p. 889, ' And consider, that he speaks of the kingdom
as prepared from the foundation of the world for no other than the
righteous, and therefore Christ their King will give it them ; but the
eternal fire is not said to be prepared for those to whom it is said,
" Depart from Me, ye cursed," as the kingdom is for the righteous,
but "for the devil and his angels." Because on His part He created
men, not for perdition, but for life and joy. But they, sinning, joined
themselves to the devil, and as they who are saved are made equal
to the angels and are sons of the resurrection and of God and are
angels, so they who perish are made like unto the angels of the devil
and become his sons.' In the translation of Rufiinus, he so speaks
even in the de principiis, Lib. i. Prjef. n. 5, ' The soul having a
substance and life of its own, when it departs from this world, will

Origen; 'truth what had come from the Apostles' 131
4. He laid down beforehand as the rule of faith,
that ' e that only was to be believed as truth, which
is in no way out of harmony with the ecclesiastical
and apostolic tradition.'
5. In contrast with what he had taught as to the
Holy Trinity, he says that, in the matter of ' the
end or consummation,' what he said, 'fis said with
great fear and caution, discussing and treating, ra
ther than laying down anything as certain and de
fined. I have indicated already above, what those
things are, which are to be determined with doctri
nal precision, which I think I did according to my
ability when speaking of the Trinity. But now I
am employed, as far as I see, rather in discussing
than defining.'
He closed his first book, according to S. Jerome,
(s These things, according to our meaning, are not
dogmas, but only matter of enquiry put forth lest
they should seem altogether unconsidered.' Pam-
philus dwells at length on this undogmatizing cha
racter of his speculations, in his Apology for Origen11.
6. In the discussion itself he often1 uses the words
be dealt with according to its merits, either obtaining the inheritance
of life eternal, if its deeds gain this for it ; or to be given over to
eternal fire and punishment, if the guilt of its ill-deeds should turn
it aside to this.' He subsequently explains the 'fire' (L. ii. 10.)
not, the ' eternal.'
e ' Since there are many who think that they hold the things of
Christ and some hold things diverse from those before, but the ec
clesiastical teaching is preserved, being delivered by a regular suc
cession from the Apostles and abiding till now in the Churches, that
only etc' (as in text) de Princip. L. i. Praef. n. 2.
f de Prine. i. 6. 1. « Ep. 124 ad Avit. n. 4.
h In Huet App. T. iv. p. 18.
' Cave (tit. Origenes) mentions that Wetstein notes, ' how often
K2

132 Origen set down speculations hesitatingly;
'J'we think,' 'I suppose,' or 'I opine,' 'whence I
think, as far as I may have an opinion,' ' k another
perhaps will think — but how the matter will be,
God only knows, and whoever are friends of God
through Christ and the Holy Spirit.' ' I suppose,
according as it appears to me,' 'but we think,' 'we,
as men (not to encourage by silence the insolence of
heretics,) will thus answer what according to our
ability can occur to us ; ' 'by which language this
seems to be indicated,' ' we must consider too whe
ther that language may not perhaps signify also,'
' unless perhaps,' 'perhaps1.'
raxa ' perhaps,' or Sokci ' it seems,' occurs in his writings, if he
mentions any thing new or unwonted.' Not. Ep. Orig. ad Africa-
num, p. 169. This appears in S. Jerome's translation of passages
in his Epistle to Avitus Ep. 124 ed. Vallars, arbitramur, possit (twice)
forsitan, posse, n. 3. dubitat,forsitan (twice), si, arbitror n. 5.prudenti
investigatione rimandum est. n. 11.
j Putamus, de prine. i. 6. 1. ego arbitror Ib. ut opinor Ib. ex
quibus existimo, prout ego sentire possum, Ib. n. 2. Puto ergo se
cundum quod mihi videtur, i. 8. 6. nos vero existimamus. ii. 7. 2. nos
quasi homines (ne haereticorum insolentiam reticendo nutriamus)
quae pro viribus nostris occurrere nobis possunt ad ea quae obtende-
runt hoc modo respondebimus. ii. 9. 6. per quos sermones hoc videtur
indicari. ii. 10.6. Videndum quoque est, ne forte etiam illud iste sermo
significet, Ib. 8, nisi forte. Ib. (S. Jerome's version.)
k de Prine. i. 6. end.
1 ' They are cast into outer darkness, perhaps until they understand
so as to be converted and made worthy to come forth from it ; per
haps also for some other reason which we know not of, since we
read of one before us expounding the darkness of the abyss, and
saying that the abyss and darkness is without beyond the world.
Let us consider then whether his exposition can be true, that some,
as being unworthy, are cast from the whole world into that abyss,
which he expounded, in which is darkness unillumined by any one,
since they are beyond the whole world.' Comm. Lat. in S. Matt.
Opp. iii. 886.

laid down the faith of the Church, as his rule. 133
There is also language, in which he seems dis
tinctly to fluctuate. ' m If what preceded as an image
shall be restored after so long a time, when shalt
thou be restored, if indeed thou art restored at all ? '
7. His own mind is mostly clear enough, that he
did hold as opinions all the wild opinions, which have
since been condemned under his name, but still, in
modern language, as ready to submit himself to the
judgement of the Church. He distinctly lays down
the faith of the Church, as his rule. 'n Now then let
us consider what those things are, which we have to
discuss in what follows, according to our doctrine,
i. e. according to the faith of the Church.'
He himself thought that the speculations would
not be obtruded on others. He held them as opinions,
but not with confidence enough to promulgate or
press them upon others. S. Jerome says °, ' Origen
himself, in an epistle which he wrote to Fabian, Bp.
of Eome, expressed regret for having written such
things, and threw the blame upon Ambrose, who
made public what he had written privately.'
So S. Athanasius separates the man, ' the labour-
loving Origen,' from the heretical speculations in his
book p.
. . . ' Hear again from the labour-loving Origen
also. For what he has written, as if inquiring and
exercising himself, that let no one take as expressive
of his own sentiments, but of parties who are dis
puting in the investigation, but what he definitely
m quando tu restitueris, si tamen restitueris ? on Ezekiel, Horn. 10.
n. 3. n de princip. i. 7- 2.
0 Ep. 48 ad Pammach. et Ocean, n. 10. Opp. i. 527, 528. Vail.
P On the Nie. Def. p. 48. Oxf. Tr.

134 Origen's errors blended together ; but
declares, that is the sentiment of the labour-loving
man.' S. Athanasius does not speak ' 9 with oblique and
kindly disapproval of his opinion on the restitution.'
He simply, in praising himself, speaks of the senti
ments as not his ; as others thought them the inter
polation of heretics r.
When Origen's opinions were brought before the
Church, on occasion of Theophilus' censure of the
Nitrian monks, we have mostly heads only of the
ground of the condemnation s, having no Acts.
The errors in the ' de principiis' are so interwoven
together, that S. Augustine, in mentioning that the
Church rejected Origen for teaching, that punishment
would not be eternal to those who should be sen
tenced to it, generally adds some aggravation of the
error. Speaking of the Universalists of his day, he
adds ironically ', that ' Origen was yet more merciful,
in that he believed, that, after heavier and more
lasting punishment, according to their deserts, the
devil and his angels were to be withdrawn from
those torments and associated with the holy Angels.'
' But,' he adds, ' both for this and for other things,
« Dr. Farrar p. 163.
r Rufiinus in his Liber de adulteratione Librorum Origenis in
App. ad Origenis Opp. T. iv. p. 48 sqq., alleging other instances of
interpolations, which however S. Jerome denies.
8 As in the Paschal Epistles of Theophilus Ep. 96, and Ep. 98.
S. Epiphan. Haer. 44., S. Jerome Ep. 124 ad Avit. Theophilus, in
his Synodical Epistle in S. Jerome Ep. 92, having enumerated
several, says, " for there are many other things, which cannot be
comprised in an Epistle." n. 5.
' De Civ. Dei xxi. 17. S. Augustine dwells upon the same points
in his de haeres. c. 43., de gestis Pelagii c. iii. n. 9. S. Aug. Opp.
T. x. p. 196.

Universalism was condemned separately. 135
and most of all for the unceasing alternations of bliss
and misery, and the stated intervals of ages, and
endless going and returning from the one to the
other, [i. e. from bliss to misery and from misery to
bliss] the Church hath with reason rejected him ; for
he lost the semblance of mercy by assigning to the
saints true sufferings in punishment, and false bliss,
in which they should not have true and secure, i.e. cer
tain joy in the everlasting Good, free from all fear.'
The fact that the belief, that those who should be
condemned in the great Day would eventually be re
stored, was, by itself, condemned by the Church, was
brought out by the action of Pelagius at the Synod
of Diospolis. His accusers being absent, so that they
could not explain the meaning of their charge, Pela
gius had his own way. The proposition, as quoted in
the Acts, was very simple. uIn the day of judgement
the wicked and sinners will not be spared, but will be
burned with eternal fires.' Pelagius answers, 'that
he had said this according to the Gospel, in which
it is said of sinners, These shall go into eternal pu
nishment and the righteous into life eternal,' sub
joining, 'If any believe otherwise, he is an Origenist.'
' u This,' S. Augustine says, 'the judges understood
of that which in truth the Church most worthily de
tests in Origen, i.e. that they too who, the Lord says,
will be punished with eternal punishment, and the
devil himself and his angels, will after a time, al
though prolonged [prolixum], be freed from punish
ment, being purged, and will be united in a society
of blessedness with the saints who reign with God.'
The Synod then said, ' that this is not alien from the
u de gestis Pelagii c. iii. n. 10.

136 Separate condemnations of Origenism received by
Church,' ' not,' S. Augustine adds, ' in the sense of
Pelagius, but rather according to the Gospel, that
such sinners and wicked persons will be burned with
eternal fire, whom the Gospel judges worthy of such
punishment ; and that he agrees with Origen, in a
way to be detested, whoever says that their punish
ment can come to an end, which the Lord said would
be eternal.'
Those who brought the charge against Pelagius
understood the words of Pelagius to relate to all sin
ners, .those also included, who, S. Paul says, when
their work has been burned, shall themselves be
saved, but so as by fire.
The dogma ' that there is no everlasting punish
ment,' is set down by an anonymous defender of
Origen, whose book Photius had read x, as a distinct
but unfounded charge.
The heresies in Origen's book were thus for the
time silenced. No one any more uttered them. East
and West had agreed in their condemnation. In the
East they had been condemned 1) in a Synod at Alex
andria, convened by Theophilus, of the Bishops of
all Egypt, Libya and Pentapolis ; 2) in a Synod of
Cyprus, held by S. Epiphanius ; 3) by Anastasius
Bishop of Eome, with many Bishops of the West.
These were accepted by the Church, and the Church
had rest. No one maintained, even hesitatingly,
what the Church had condemned.
There was then no ground, why the errors of
Origen should again be brought before a Council.
It was ' actum agere.' The universal reception of the
decision of a particular Council by the Church gave
* Cod. 117 p. 92 ed. Bekker.

the Church had the force of a General Council. 137
it the authority of the Church. Heresies had often
been condemned by particular Councils, as those of
Paul of Samosata and of Noetus at Antioch, that of
Pelagius at Carthage and Milevis. Origenism came
before the fifth General Council through the fondness
of Justinian for mixing himself up in Theology. He
was applied to by the Abbot Conon and his com
panions5, on occasion of the violences of Origenist
monks in Palestine. ' z The Emperor consented most
readily, being glad to pass a judgement on such
causes.' Justinian was applied to apparently, as a
Civil Euler, to quell evil-doers. He went beyond his
province in the Edict which he issued.
The faith was secured already by the previous
decisions. A new decision, identical with the preced
ing, could add nothing to its weight. It was not a
question for a General Council ; for the Church was
not disturbed. The only object was to still a certain
number of turbulent monks in Palestine. However,
through Justinian, Origenism was brought before the
fifth General Council and was condemned by it.
Of the fact of the condemnation of Origen by the
Council, there is no question. In the 11th Anathema-
tism, the name of Origen is added after those con
demned in the 3rd and 4th, Nestorius and Eutyches3.
There is no doubt that it is not a later addition, since,
(as Hefele b notices) it was so read ° in the Lateran
Synod A.D. 649. from the Eoman copy of the Acts of
the Fifth.
" Cyrilli Scyth. Vita Sabae p. 374. z Liberatus Breviar. c. 23.
a Cone. Const, ii. Collat. viii. Cone. vi. 232 Col.
6 Conciliengesch., ii. 838 note 2.
0 Cone. Later. Sccr. iv. Anath. xi. Cone. vii. 259 Col.

138 Origen condemned singly under Mennas;
This is decisive of the fact that Origenism was con
demned in the 5th General Council. After the name
of Origen follows, ' and all their impious writings.'
The only question which remains is, whether the
detailed proceedings, recorded by Evagrius and
Nicephorus, belong to the 5th Council or no.
Those who have maintained eagerly that Origen
was not condemned in the fifth General Council have
directed their attention to bye-issues; such as 1) May
not the 'domestic synod' (i.e. Bishops habitually
resident in Constantinople to be ready to advise the
Patriarch,) have discussed as well as accepted the
Epistle of Justinian, in which he requested Mennas
to gather them together, and condemn Origenism d ?
2) May not Evagrius, the contemporary historian,
who says that the Council condemned Origen, have
confused the 'domestic synod' under Mennas with
the General Council under Eutychius ? 3) May not
Cyril of Scythopolis, a monk, have been ill-inform
ed ? 4) May not others have copied their mistakes
unwittingly ?
The answer is, The question is not about a con
demnation of Origen alone. Justinian asked Mennas
to ' assemble the Bishops and prefects of monasteries
at that time resident in this royal city, and get them
to condemn Origen and all the chapters appended.'
He did not herein ascribe any preeminent authority
to ' New Eome.' He tells Mennas that he (Justini
an) had 'sent a copy to the other 4 Patriarchs, Vigi-
lius the most blessed Pope and Patriarch of the elder
Eome, and the other most holy Bishops and Patriarchs
d Baronius published the Epistle (as Justinian calls it) Ann. A.
538. n. 34—82.

in ihe fifth Council with Didymus and Evagrius. 139
of Alexandria, Antioch, and Jerusalem, that they
too would consider the matter, that what he wrote
might be authenticated. When they had received
and subscribed it, Liberatus tells us 6, Origen ' was
condemned being dead, who before had been con
demned while living.'
But those who have been eager to shew that Ori
gen's errors were not condemned in detail in the 5th
General Council, have overlooked the fact that three
contemporary writers, Cyril of Scythopolis, Evagrius
the historian, Victor of Tununum, say that, besides
Origen, two others were condemned; Didymus and
Evagrius. These, Victor says, were the two eminent
men, 'Evagrius the eremite Deacon, and Didymus
the monk and confessor of Alexandria.' It is obvious
that there must have been some great abuse of their
writings, at that time, that it should have seemed
necessary to condemn Origenism, not only under the
name of its author, but also under that of one who
had rendered such services to the Church as Didymus
the blind. And this we find in the contemporary
application of a 'brother' to the Abbot Barsanu-
phius, then in his old age.
The brother wrote in perplexity ;
(fI fell, father, I know not how, upon the books of
Origen and Didymus and the Gnostics of Evagrius.
They say that the souls of men were not created with
their bodies, but existed before them, being naked
i.e. incorporeal, intelligences, &c; and again, that
the future punishment is to have an end, and that
e Breviar. c. 23.
' Doctrina Barsanuphii circa opiniones Origenis Evagrii et
Didymi, in Gallandii B. P. xi. 592—596.

140 Collection ofzvritings of Origen Didymus Evagrius
men angels and devils have to return to be naked in
telligences, as they were; which they call 'restitu
tion.' Since then my soul is troubled and in doubt,
whether these things are true or no, I beseech you,
lord, shew me the truth, that I may hold fast and
not perish. For nothing of all this is said in Holy
Scripture, as Origen himself affirms in his exposition
of the Epistle to Titus, ' that it is no tradition of
Scripture nor the Church, that the soul is older than
the formation of the body,' characterising one who
affirms these things as heretical. And Evagrius too
attests in his Gnostic chapters, that no one disclosed
any thing of all this, nor did the Spirit declare it ». —
But that there is no restitution nor end of punish
ment, the Lord Himself hath shewed in the Gospel
saying, " these shall go away into everlasting pun
ishment," and again, "Their worm dieth not, and the
fire is not quenched." Whence then, lord, since
neither the Apostles delivered it, nor the Holy Spirit
declared it, as those attest, and the Gospels have the
contrary, have they these dogmas ? Have compas
sion, father, on my infirmity, and declare to me what
these doctrines are.'
The same brother put the like question to 'the
other aged man, the Abbot John.' He asked also
' Ought we not to read the writings of Evagrius ?
Why do some of the fathers of these days receive
him?'&c. This is but a single instance of perplexity ; but it
shews that a collection of writings of Origen Eva
grius and Didymus was in circulation, inculcat
ing ' restitution ' with other heresies. Stephen bar
8 The enquirer quoted Evagrius Cent. ii. c. 64 and 69.

teaching the 'restitution;' condemned by 5th Council. 141
Sudaili, an Origenist, when rejected at Edessa, betook
himself to Palestine11; so that there was risk of its
becoming a focus of Origenism.
Yet it would have been absolutely unexampled, (as
it would have been against all justice) that any in
dividual should be condemned without previous en
quiry into the matters alleged against him. "'Doth
our law judge any one, before it hear him, and know
what he doeth ?" Justinian, following the uniform
rule, had produced such proofs against the teaching
of Origen. There is no reason to think that it would
be departed from in the case of Evagrius and Didy
mus. The statements then of those of the following
authorities, who relate that Origen Evagrius and
Didymus were condemned, and those who mention
that passages were adduced from them and exa
mined, harmonise together. For, according to the
whole law and practice of the Church, they could
not have been condemned without their writings
being examined.
But those who assert that Origen Didymus and
Evagrius were condemned in the fifth General Coun
cil are ; two who had read the Acts of the Council,
Photius, and Nicephorus ; three contemporaries, who
had good means of accurate information, Cyril of
Scythopolis, Evagrius the historian, and Victor of
Tununum; the Emperor Heraclius in his Epistle to
the Lateran Council A. 649, and that Council itself,
which implies a knowledge of the fact by the then
Bishop of Eome, 95 years afterwards; two other
Bishops of Eome, Leo ii. in a public letter to the
Emperor in the 6th General Council, and another,
h Assem. B. O. ii. 33. { S. John vii. 51.

142 i. Cyril of Scythopolis.
(probably Gregory ii. A.D. 714) in a Profession of
faith which he made at his accession ; a Patriarch of
Constantinople in a Synodical letter written 80 years
after the fifth General Council, and read in the sixth;
an Imperial Edict also in the 6th Council; an Ency
clical letter of a Patriarch of Constantinople, read in
the second Council of Nice, and the 2nd Council of
Nice itself.
To give these in detail.
i. Cyril of Scythopolis was one of the monks, who
were chosen by Eustochius Patriarch of Jerusalem to
replace the Origenist monks, who had been expelled
by command of Justinian for refusing to communi
cate with the Church, after it had condemned Origen.
Eustochius, being at Constantinople, was made Pa
triarch of Jerusalem by Justinian at the instance of
Conon, Abbot and Pastor of the Laura, to which
Cyril belonged. Conon himself had been persecuted
at Constantinople by the Origenist Ascidas, but, on
a hasty consecration of Macarius by the Origenists
to the see of Jerusalem, vacant by the death of
Peter, the Emperor was very angry with Ascidas
and the Origenists, and being instructed by Conon
as to ' the whole impiety of the Origenists, decreed
that Eustochius should be Patriarch, and that a ge
neral Council should be held '.' ' i The Abbot Co
non, when parting with Eustochius to Jerusalem,
exhorted him to send Eulogius, Hegumen of the
monastery of the B. Theodosius, that he too might
be present in the assembled Synod. Eustochius,
coming to his Patriarchate, sent three Bishops to
' Cyrill. Scythop. vita Sabte in Coteler. Eccl. Grsec. Monumm.
iii. pp. 374, 5. J Ib. p. 374.

i. Cyril of Scythopolis. 143
take his place in the Synod, and the Abbot Eulo-
gius and two other Hegumens.' Cyril then had
good means of being informed, and he tells us that
he enquired diligently as to what he wrote about.
His account is,
'lSo then, when the holy and OEcumenical 5 th
Synod had been assembled at Constantinople, Origen
and Theodorus of Mopsuestia, and what Evagrius
and Didymus had uttered ' about prae-existence and
restoration,' were subjected to a common and uni
versal anathema, the four patriarchs being present,
and approving thereof. Our God-protected king,
having sent to Jerusalem what was done in the Sy
nod, and all the Bishops in Palestine having con
firmed and ratified it with hand and mouth, the Nea-
Laurians separated themselves from the Catholic
communion. But the Patriarch Eustochius, having
treated them in different ways, and having for eight
months used admonitions and exhortations towards
them, and not persuaded them to communicate with
the Catholic Church, making use of the Emperor's
commands, expelled them from the Nea Laura by the
Duke Anastasius and freed the whole Eparchy from
their pestilence.'
In his life of Euthymius1, he connects his own re
moval to the Nea Laura with the Council. ' But
subsequently, when the fifth holy OEcumenical Coun
cil had been convened, and the doctrines of Origen
and Nestorius [viz. the three chapters] had been
anathematized by it, and the Origenists who had
possession of the Nea Laura had been expelled from
it, and faithful and orthodox fathers again migrated
k lb. 374, 5. i c. 161. in Coteler 1. c. T. ii. pp. 338, 339.

144 ii. Evagrius. Passages brought before the Council.
unto it, I too, at the injunction of the admirable soli
tary John, the Bishop, removed from the Ccenobium
and came to their Laura.'
He must have known what he relates, as occa
sioning this change in his life.
ii. Evagrius was a contemporary, who was about 16
or 17 at the time of the Council"1, and was at Con
stantinople in 589, 5 years before he closed his his
tory. His account is n, that the monks, sent from Pales
tine, stirred, in the first place, the matter against
Origen, Evagrius and Didymus ; but that Theodorus
of Cappadocia, wishing to draw them off, brought
in the matters of Theodore of Mopsuestia and Theo
doret and Ibas, 'The All-Good God,' he says, 'so
disposing it, in order that all profane teaching might
be removed.' Having given briefly the proceedings
as to Theodore, Theodoret and Ibas, he subjoins,
'But when the petitions were presented from Eulo-
gius Conon Cyriacus and Pancratius, monks, against
the doctrines of Origen, also called Adimantius,
and those who followed his ungodly error, Justinian
enquires of the Council which was gathered concern
ing these things, joining also a copy of the petition,
and moreover what had been sent to Vigilius touch
ing this matter; from all which you may gather how
much in earnest Origenes was to fill the simplicity
of Apostolic dogmas with Greek and Manichee tares.'
A relation then was made to Justinian by the Synod,
after the acclamations which they had made against
Origen and those who went astray like him, begin
ning, ' 0 most Christian Emperor, whose soul parta-
m See Valesius Prcef. » H.E. iv. 38.

iii. Victor of Tununum. iv. Maximus of Aquileia. 145
keth of the nobility from above ; ' and shortly after,
'We flee then, we flee from this; for we know not the
voice of strangers ; and binding such an one safely,
as a thief and a robber, with the cords of Anathema,
we cast him out of the holy precincts; ' and shortly
after, 'You will know the force of what we have done
by reading the same.' To this they subjoined the
chapters, which those learnt who advocated Origen
ism, shewing both their agreements and disagree
ments and their multiform errors. Among these is
a fifth chapter of the blasphemies uttered by in
dividuals of the so-called Nea Laura to this effect :
Theodorus Ascidas of Cappadocia said, ' If then the
Apostles and Martyrs work miracles and are held
in such honour, in the Eestoration unless they are
equal to Christ, what sort of restoration is it to
them? They brought also many other blasphemies
of Didymus, Evagrius, Theodorus, which they had
collected very diligently hereupon.'
Evagrius distinguishes this from the former con
demnation under Mennas, since he speaks of what
had been sent to Vigilius touching this matter, i.e.
Justinian's first epistle, which he sent to Mennas.
iii. A third Contemporary was Victor of Tununum,
an African Bishop, whom Justinian sent for to Con
stantinople, hoping to overcome his hostility to the
condemnation of 'the Three Chapters.' He wrote
towards the end of his Chronicle,
<0 In the thirty ninth year of his Empire, Justinian
sent into exile Eutychius, Bishop of Constantinople,
the condemner of the three Chapters and of Evagrius
the eremite Deacon and of Didymus monk and con-
0 Chron. ad A. 565. Gall. xii. 231.
L

146 v. Emperor Heraclius in Roman records.
fessor of Alexandria, whose praises we have men
tioned already on the authority of illustrious men.'
iv. At the opening of the Lateran Council A.D.
649, 96 years after the 5th, Maximus, Bishop of
Aquileia, mentions only an examination of the writ
ings of Theodorus and Origen in the fifth General
Council. Whether he uses those two names com
pendiously for those condemned with each, we cannot
say. Any how he does mention an examination of
writings of Origen.
' p Of the two ungodly heretics Nestorius and Eu-
tyches, as also of Dioscorus, the blessed Eusebius
of Dorylseum is related to have been the only ac
cuser; but of the ill-named Theodore and Origen in
the 5th Synod, there was no accuser ; their writings
sufficed for their accusation and censure.'
. v. In the 3rd session of the Council, a profession
of faith by the Emperor Heraclius was read, at the
end of which, upon mention of the 5th General Coun
cil, he says,
' i Following these in all things, and embracing
their divine doctrines, we receive all whom they re
ceived, and reject and anathematize all whom they
rejected, and especially Novatus, Sabellius, Arius,
Eunomius, Macedonius, Apolinarius, Origen, Eva
grius, Didymus, Theodore of Mopsuestia.' This
was read at the direction of Pope Martin.
Theophylact, Primicerius of the notaries of the
Apostolic See, when he had finished it, said,
' I make known to your Blessedness, [the Council]
what itself also knows, that we have in its Apostolic
P Cone. Later. Seer. i. Cone. vii. 101 Col.
i Ib. Seer. iii. Cone. vii. 206 Col.

vi. Lateran Council k.<oi§. vii. Sophronius. 147
office, also the records made by Sergius and Pyrrhus
(formerly Bishops of Constantinople) in confirmation
of the said exposition.'
The Eoman Church had then accepted this Epistle.
vi. The Lateran Council, in its decree T, rejects and
anathematizes all who do not reject and anathema
tize all the heretics whom the Holy Catholic Church
i.e. the five oecumenical Synods, reject and anathe
matize, and then enumerates Sabellius, Arius, &c,
and at the end Origen, Didymus, Evagrius.
vii. Sophronius, Patriarch of Jerusalem, in a Syno-
dical letter, written 80 years after the 5th Council to
Sergius, Patriarch of Constantinople, and read in the
6th General Council s, adds, 'But in addition to these
four great all-venerable and all-holy co-equal Oecu
menical Synods of the holy and blessed Fathers, I re
ceive also another fifth holy Synod, convened besides
these and after these, (which too was held in the royal
city while Justinian held the sceptre of the Eoman
Empire) and all its glorious dogmas; which Synod was
gathered to ratify the celebrated Synod of Chalcedon.
But especially it destroys and casts out to destruc
tion the insane Origen, and all his boastful dreams,
and his writings full of various ungodliness ; and
with him the doctrines of Evagrius and Didymus,
and all their heathen and monstrous sayings, and
fabulous follies. After whom it plucks up Theodore
of Mopsuestia, the teacher of Nestorius who fought
against God, and casts him out, as tares, from the
Catholic Church together with his blasphemous writ
ings.' He then proceeds in the like way to reject
1 Can. 18. Cone. vii. 363. Col.
8 Read in Cone. Const, iii. Act. xi. Cone. vii. 917 Col.
L 2

148 viii. Imp. Edict in 6th Gen. Council, ix. Leo ii.
the writings of Theodoret against S. Cyril and the
Epistle of Ibas.
viii. In the Imperial edict* in the 18th Action of
the 6th General Council, the Emperor declares that
he receives the five holy Oecumenical Councils ; and,
after describing the four first, adds, "We receive
also the fifth Council, gathered by Justinian of sacred
memory in our aforesaid God- preserved and most
happy city against Origen and Didymus and Eva
grius, who fought against God;" and then follow
the names of those, some of whose writings were
then condemned, Theodore of Mopsuestia, Theodoret
and Ibas.
The above authorities were alleged by Card. Noris,
in his Dissertation on the Fifth Oecumenical Synod ".
The following are supplied by Natalis Alexander -",
and Huet y.
ix. Leo ii., in his Epistle to the Emperor Constan
tine z, after declaring his adhesion to the 5 General
1 Cone. T. vii. 1133, 1134.
u Diss. Hist, de Synodo v. CEcum. c. 6. Opp. i. 639—642.
x Hist. Eccl. T. vi. pp. 269—273.
y Origenian. L. ii. sect. 3. n. xiv sqq. App. to Orig. Opp. T. iv. 283.
z Gamier says, ' No learned man now listens to Baronius, who ob
jects to the letters of the Emperor and of the supreme Pontiff as sup
posititious.' App. ad notas c. 2. § vi. de causa Honorii Lib. Diurn.
p. 248. The Versailles Editors of Bossuet quote Massarelli: 'How fu
tile that accusation is as to the acts of the Vlth Synod having been
adulterated by the Greeks, Massarelli himself shall be witness. ' Such
a conjecture,' he says, ' has now become so improbable, that although
at other times I might, with many learned and sensible writers, have
suspected it ; yet now, having at leisure diligently examined all the
original documents, I should be ashamed, not absolutely to reject
such a judgment. Nay, I see that the condemnation of the Epistle
of Honorius is so connected with the condemnation of the Epistle of

x. Tarasius. xi. 2nd Council of Nice. 149
Councils, ' which the whole Church of Christ also rati
fies and follows,' anathematizes all heresies and their
authors, and mentions those condemned by the fifth
in the same order. ' Origen who is also Adamantius,
Didymus and Evagrius, and in like way the writings
of Theodoret against the 12 chapters of the most holy
Cyril, with the letter said to be of Ibas sent to Maris
the Persian ".'
x. In the second Council of Nice, an encyclical
letter of Tarasius, Patriarch of Constantinople, to
the Archbishops and Bishops at Antioch, Alexandria
and the holy city, [Jerusalem] was read, in which
he rehearses and accepts the six General Councils.
In it he says, ' b The fifth, as the sword of the Spirit,
cut off the lawless heresies which prevailed of old
times, and triumphed over their inventors ; viz.,
Origen, Didymus, and Evagrius, and I too repel
them, as the fables of heretics.'
xi. The Council itself, in its definition, says,
lcWith whom [those condemned by the four first
Councils] we anathematize the fables of Origen and
Evagrius and Didymus, as did also the fifth Council
assembled at Constantinople.'
xii. In a profession of faith of a Bishop d of Eome
who was elected by the concurrent votes of the
Electors, between the death of Constantine Pogonatus
A.D. 685 and the collection of the Liber Diurnus
Sergius and of the Type of Constans, that, not only could the Vlth
Synod not abstain from it, but the delegates of the Pope, and the
supreme Pontiff Agatho himself, and his successor Leo, ought, in
consistency, to agree to it.' De Rom. Pont. Auctor. T. ii. p. 223.
a Cone. T. vii. 1154.
Cone. Nie. ii. Act. iii. Cone. viii. 813. c lb. Act. vii. p. 1205.
d Gamier, note on Liber Diurnus Rom. Pontif. p. 58.

150 Accounts by xii. Gregory ii. xiii. Photius.
A.D. 715, and so, probably, Gregory ii. A.D. 714, the
Pope says, ' eIn this [the Fifth synod], Origenes with
his impious disciples and followers Didymus and
Evagrius — were subjected to eternal condemnation,
In it Theodore of Mopsuestia, the source of Nestorius,
and likewise Diodorus and all the disciples of the
execrable division who are also called semi-Nestori-
ans, were cast out from the Church of God under the
eternal censure of Anathema. With these the epis
tle also, said to be of Ibas to Maris the Persian, and
the writings of Theodoret against the ever-blessed
Cyril, were cast out with condemnation.'
xiii. Photius says that he had "read the Acts of
the Fifth Council, in which the so-called Three chap
ters were treated of; the matters of Origen, and he
and his writings were anathematized ; the matters
of Diodorus of Tarsus and Theodore of Mopsuestia,
and they were in like way anathematized : and the
12 chapters of Theodoret written against Cyril were
anathematized.' In his Letter s to Michael of Bulgaria, he says,
' the Fifth Synod condemned and anathematized
Origen, Didymus and Evagrius, who — maintained
an end ofthe endless punishment, another consolation
this, as to all sin and perdition ; and they granted
their ancient dignity to the evil spirits, inventing
that they returned to the ancient glory, whence they
fell.' xiv. Nicephorus tells us h, that he had from his
youth lived close to the Church of S. Sophia, had
e Lib. Diurnus p. 66. f Photius Biblioth. n. 18.
b Ep. ad Michael. Bulg. in Photii Nomoc. p. 169 ed. Justell.
h Hist. Eccl. i. l.T.i.p.37.

and xiv. Nicephorus, from written documents. 151
collected his materials with much labour, and had
gathered contributions from the records there [in its
great library]. Much the same interval, which se
parated Nicephorus from the 5 th General Council,
separates us from Henry I. and his struggle with
8. Anselm about investitures. Now, I suppose, that
if any of us had spent our time in a library, rich in
MSS., from our youth, we should expect to be be
lieved, when we produced a statement from a MS.
which we had under our own eyes. But this is the
case of Nicephorus. He then, having the Acts be
fore him, says ;
<;In the second session [after the condemnation of
Theodorus &c] after a petition had been presented
hy Eulogius Conon Cyriacus and Pancratius, monks
of Jerusalem, against the impious doctrines of Origen
(also called Adamantius) and those who followed his
ungodly error, Justinian again applied to the Synod
thereupon ; setting forth the petition itself, and what
had been written on those things to Vigilius the
Pope, in which it was shewn that Adamantius sought
earnestly to fill the purity of the Apostolic doctrines
with heathen nonsense and Manichean tares. The
Synod then referred it to Justinian, after the excla
mations against Origen and those who had been de
ceived like him. With these they joined certain chap
ters, which the Origenists maintained. — The fifth of
these is a chapter of the blasphemies uttered by indi
viduals of the so-called New Laura. The same monks
very diligently selected many other blasphemies out of
the books of Didymus, Evagrius and Theodorus, and
j H. E. xvii. 27. T. ii. pp. 776 sqq. Details not given here, agree
with the history of Evagrius above, pp. 144, 145.

152 Huet's conviction upon the evidence.
referred them to the Synod. All these they [the
Synod] included in the anathema, setting them forth
in order. To these they added the chapters, which
the Origenists are wont to maintain out of what he
had written.' Nicephorus mentions, among others,
that 'the punishment of all ungodly men and of
devils has an end ; and that the ungodly and devils
will be restored to their former order.' He sub
joins ; ' From the anathemas, which the Synod pro
nounced against him, it will be plain what sort of
man he was : they are literally these,' Out of
nine specific anathemas which follow, one is, 'If
any one says or thinks that the punishment of the
devils or ungodly men is for a time only, and at a
certain time will have an end, viz. that there is a
restoration of devils or ungodly men, let him be
anathema.' This weight of evidence appeared to Huet so de
cisive, that he abandoned his former impression that
Origen was not condemned in the 5th General Coun
cil, and came to think, that no one could think other
wise, who paid due attention to the evidence.
'kI own that I thought, what is commonly held
and believed, that it was a fraudulent fiction of the
Greeks, that Origen and the doctrine of Origen were
condemned by the authority of the Council, and that
perhaps it was fraudulently inserted into the history
of Evagrius. My grounds for so thinking were
chiefly these ; that there is no condemnation of Ori
gen in the Acts of the Council, or in Victor of Tunu
num, or Facundus ', contemporaries and cognizant of
k Origenian. L. ii. Sect. iii. n. 14. p. 282.
1 Neither Victor nor Facundus were writing a history of the

against his previous impressions. 153
the facts. But having weighed the matter more ac
curately, I am now not only persuaded that the cause
of Origen and the Origenists were considered in the
Synod, and that he, with his followers and doctrine,
were condemned and anathematized, but that who
ever thinks otherwise has given too little attention
to the subject or been too self-confident.'
Council: Victor relates only the ills which befell those who condemn
ed the 3 chapters, but does incidentally relate the condemnation
of Didymus and Evagrius. See above n. iii. p. 1 45. Facundus was
a passionate defender of the 3 chapters.

151 Testimony of martyrs.

2. TESTIMONY OE MARTYRS TO THE BELIEF OF
EVERLASTING PUNISHMENT.
The sayings of Martyrs, bearing upon everlasting
punishment, are the more remarkable, because the
martyrs were of every class. The sayings then at
test the faith of all classes. There were Bishops
among them. The heathen had a good human know
ledge whom to select, though they were baffled, be
cause they knew not that the might of Christ within
His true servants was unconquerable. The heathen
hoped that, should they prevail over the shepherd,
the sheep would be scattered. But besides the
Bishops, there were also boys and girls ; men and
women of noble birth, and men living by their busi
ness; matrons and widows with abundance of this
Avorld's goods and sons to suffer with them (like the
Maccabee mother) or to leave behind them ; women,
aforetime unhappily notorious for their evil lives, or
virgins devoted to Christ ; men of gentle birth who
had been popular as magicians, veteran soldiers.
Every nation, Latin, Greek, West African, Egyptian,
Goth, Persian, had its witnesses to Christ among
the noble army of martyrs.
But their utterances were as calm as they were dis
tinct, while those who spake them were in the midst
of tortures, the relation of which as we read them in
their Acts makes the flesh creep. They are authenti
cated, as belonging to a judicial process, which, in the
Eoman Empire, was reported to the Emperor. It was
more natural to them to speak of " the joy which was

S. Felicitas and her seven sons. 155
set before" them, that their torturers were only work
ing what they longed for, the end of their being, " to
be dissolved and to be with Christ." The animating
constraining principle was the love of Christ Who
had died for them. ' For 86 years,' said S. Polycarp,
'am I His servant, and how can I blaspheme my
King Who saved me?' They thanked God Who ad
mitted them to drink the cup of Christ. The brief
words, in which they spoke of the ' everlasting fire,'
were mostly called forth by some appeal of their
judge; but they express, in their simplicity, the
rooted convictions of those who uttered them ; and
these, being from every part of the Church of Christ,
attest the simple faith of all. Of the enthusiasm
of martyrs a very graphic and instructive picture
is given by Cardinal Newman m. My office is only
to repeat one class of their sayings, which attest
how they received our Lord's words in their simple
meaning, and believed them, as they did the Being
of God and of their own souls.
I have only added a few words of preface (of facts
gathered from the Acts themselves) in order in some
degree to individualise those, whose language was
so uniform.
S. FELICITAS, AND HER SEVEN SONS.
A.D. 150, in the persecution of Antoninej Felicitas,
a lady of noble descent with her seven sons, was re
quired to sacrifice. Felicitas, when told, 'if you like to
die yourself, at least make your sons live,' answered,
(nMy sons will live, ifthey do not sacrifice to idols;
m Grammar of Assent, pp. 471 — 478.
11 Passio S. Felicitatis et septem filiorum ejus, Ruinart Acta sincera
mart. pp. 21-23. [26, 27 ed. 2.]

156 S. Felicitas and her seven sons.
if they commit this great sin, they will go into eter
nal destruction.'
Of her sons, one, Philip, answered, when com
manded to sacrifice to the almighty gods,
' They are neither gods nor almighty ; but vain
miserable senseless images, and they who sacrifice
to them will be in eternal peril.'
To the saying, ' If ye despise the commandment
of the princes, ye all hasten to your own destruc
tion,' Sylvanus answered,
' If we fear a passing destruction, we shall incur
eternal punishment. Knowing then, what rewards
are prepared for the righteous, and what punishment
is appointed for sinners, we fearlessly despise human
law, to keep the Divine commands. For they who
despising idols, serve Almighty God, will find eternal
life ; but they who adore daemons will be with them
in destruction and in everlasting burning.'
Alexander, when urged to regard his tender years,
said, ' The tender age, which you see, has hoary pru
dence, if it worship the One God. But thy gods,
with their worshippers, will be in everlasting de
struction.' Martialis replied,
' 0 if thou but knewest, what punishments are
prepared for the worshippers of idols ! But God yet
delayeth to shew His anger to you and your idols.
For all who do not confess Christ to be very God
will be sent into eternal fire.'
It is added that the whole account was sent to
Antonine, who sent the boys to different judges to be
tortured.

8. Polycarp. S. Biblias. S. Epipodius. 157
S. Polycarp, in answer to the threat that he should
be burned, said,
(0You threaten me with fire that burns for one
hour and then cools, not knowing the judgement to
come, nor the perpetual torment of eternal fire to the
ungodly.' The Churches of Vienne and Lyons relate how
'Pone Biblias, one of those who had denied the
faith of Christ,' when further tortured to make her
bear testimony against the Christians, 'recovered
amid the tortures, roused as it were from a very
deep sleep, her present sufferings reminding her of
the torments of the eternal Gehenna.'
S. Epipodius of Lyons, ' of very illustrious birth
and high literary attainments, was in the first bloom
of youth, and not as yet married.' He was one who
survived the persecution, of which the Churches of
Vienne and Lyons wrote, and was apprehended
with Alexander, a friend of his early school-days.
Their friendship had ripened in their early manhood.
They '''were prepared for martyrdom by sobriety,
piety, parsimony, chastity, faith, works of mercy.'
The two friends were tracked out to their hiding-
place, but tortured separately, lest they should, by
words or signs, encourage one another. Epipodius
was tortured first, in the hope that, being less ma
ture, he would yield.
The judge began, as usual, with soft words, and
0 Epist. Eccl. Smyrn. n. 10. Ruinart p. 32. [34.]
P Epist. Eccl.Vienn. et Lugd. in Euseb. H.E.v. 1. Ruinart n. 7-
« Uteris eruditissimi, a clarissimis parentibus instituti — ambo juven
tutis flore conspicui neque adhuc conjugalibus nexibus implicati —
sobrietate, parsimonia, castitate, fide, opere misericordife, ita Deo
sese hostias dignas prseparabant. Acts n. 3.

158 SS. Symphorian, Maximus, Dionysia.
promises of this world's happiness. Epipodius an
swered ;
' r Your pity is cruelty ; to live with you is eter
nal death ; but to perish from you is glorious.'
S. Symphorian also was the son of a nobleman at
Autun, Faustus ; well instructed in letters and mo
rals, anticipating the life of age in the fresh years of
early youth. He was just passing into manhood. The
judge bade him, (s Sacrifice to the gods, that thou may
est enjoy the honours of the palace.' He answered,
' The judge defiles his own tribunal, who in public
is glued to the swords of the law, and brings upon
his soul a death of perpetual ill.'
. S. Maximus was ' a plebeian, living by his busi
ness.' While being beaten with clubs, the Proconsul
said, ' Sacrifice, Maximus, that thou mayest be freed
from these torments.' He answered,
' ' These are not torments, which are inflicted for
the name of Jesus Christ my Lord, but anointings.
But if I depart from the commandments of my'
Lord, in whieh I have been instructed by His Gos
pel, there will await me real and perpetual tor
ments.' S. Dionysia, a young girl of 16, on seeing the mi
serable end of one who had apostatized under torture,
cried out, ' u Most unhappy and miserable man, who,
for the sake of one hour, hast gained for thyself per
petual and unspeakable punishment.' She was be
headed. r Passio SS. Epipod. et Alex. n. 5. Ruinart p. 66. [76.]
6 Acta S. Symphorian. n. 5. Ib. p. 71. [81.]
* Acta S. Maximi n. 2. Ib.p. 145. [157.]
u Acta SS. Petri &c. n. 3. Ib. p. 148. [159.]

S. Marcian. S. Claudius. 159
S. Marcian was of gentle birth. Before his conver
sion he had been popular as a magician. As heathen,
he, and Lucian who was apprehended with him, seem
to have sold themselves to Satan to do and to propa
gate wickedness, but they were converted on finding
their powerlessness against servants of Jesus. When
threatened with torments, he said,
'xWe are prepared for any torment which you
may inflict, rather than, denying the living and true
God, to enter into outer darkness and unextinguish-
ahle fire, which God prepared for the devil and his
angels.' S. Claudius. In the Diocletian persecution, the
officers reported that they had been able to apprehend
three boys, brothers, and two women with a little
infant. Claudius was first presented. Lysias the
president exhorted him, ' Forfeit not thy youth with
phrensy. Come, sacrifice to the gods that thou may
est escape the torments prepared for thee.'
Claudius said,
' y My God has no need of such sacrifices, but of
alms and righteous conversations. Your gods are
unclean daemons ; therefore they delight in such sa
crifices, destroying for eternity the souls of those
who worship them. So thou wilt never persuade me
to worship them.'
While being bared for the scourge, he said,
lz Although thou usest more grievous torments,
thou injurest me in no wise, but providest for thine
own soul eternal torments.'
1 Acta SS. Luciani et Marciani n. 6. lb. p. 154. [168]
y Acta Claudii &c n. 1. pp. 279, 280. [267-]
* lb. p. 280. [267-]

160 SS. Domnina and Theonilla.
When about to be torn by the iron hooks,
'aThou canst not injure me by thy torments, but
providest for thine own soul unextinguishable fire.'
When the three boys, after their tortures, had
been led out to be crucified, the two women were
presented ; Domnina first. Lysias said, ' Seest thou,
woman, what torments and fire are prepared for
thee ? If thou wouldest escape, approach and sacri
fice to the gods.'
S. Domnina said, ' b Lest I fall into eternal fire and
perpetual torments, I worship God and His Christ,
Who made heaven and earth and all that is in them.'
She was stripped and expired under the scourges.
S. Theonilla was of gentle birth. When asked
whether she had a husband or was a widow, she said,
' To this day, for 23 years am I a widow, and for
the sake of my God, I have so remained, fasting and
watching in prayer, from the time when I left un
clean idols ; and I know my God.'
To her too the President said, ' Thou seest, woman,
what fire and what torments are prepared for those
who dare to contradict. So then come, honour the
gods that thou mayest escape the torments.'
Theonilla said, ' c I fear eternal fire, which can
destroy body and soul, and especially of those who
have impiously left God and have adored idols and
daemons.' She too expired amid the tortures.
S. Victor, a soldier of noble birth d and in favour
with the Emperor, had, on account of his illustrious
a Acta Claudii &c n. 1. » Ib. n. 4. p. 281. [268.] c lb. n. 5.
a The title ' nobilior ' stands in contrast to his ' greater instruction
or fervency or renown in our religion.' Passio S. Victoris c. 2. Ib.
p. 300. [292.]

S. Victor. 161
birth, his cause reserved for the immediate hearing of
Maximian. He was plied at greater length with
arguments, and was allowed a longer reply. The
following are extracts.
(eThey are not rightly called torments but re
freshments, which extinguish eternal suffering ; nor
should that be accounted death, but a healthful cup,
by which a passage is procured to such a life. No
thing is more mad (as the conscience of all bears
witness) than he who, gratuitously neglecting so
great a good [as God], diligently worships as god,
him who is the manifest enemy of his life, so as to
gain, after this life, nothing else than the reward
of eternal death, and unutterable torments without
end.' <f Those who are like them [the heathen
gods] a most just law removes and brands; and
equity itself has nothing for them after this life,
but the punishment of eternal death. For no one,
however insane, concedes bliss to the flagitious.
It remains then that the only retribution for such
after this life is, that, since they are never happy,
they die with everlasting misery.' ' s All the gods
of the heathen are dsemons, and therefore they, with
their worshippers, have been condemned to eternal
burnings.' He addressed some of the soldiers who guarded
him and had been converted, ' h Endure momentary
sufferings, that ye may triumphantly be victors as to
the eternal.'
SS. Tarachus, Probus, and Andronicus, three
Cilician martyrs, were brought before Maximus and
e lb. c. 7. p. 303. [294, 295.] f lb. c. 8. ib. [295.]
- * lb. 9. c. p. 304. [296.] h lb. c. 12. p. 306. [298.]
M

162 SS. Tarachus, Probus, Andronicus.
tortured in three examinations. Tarachus was a ve
teran soldier and Eoman citizen, 65 years old1; Pro-
bus (as he says k) a Plebeian ; Andronicus, of noble
birth and "a son of thefirst order of the Ephesians.'
He was quite young.
An officer says to him, "Obey the Governor; I
am thy father in years, so I counsel thee.'
Maximus says to him, ' ' Thy youth makes thee
somewhat impetuous.'
In the 2nd examination, Maximus said of Tarachus,
' m Open his hands, and bring fire to lay on them.'
Tarachus said,
' I fear not thy temporary fire ; but I fear, if I give
way to you, that I become partaker of the eternal
fire.' In the third, Maximus bids him, ' "Sacrifice to the
gods, through whom all things subsist.'
Tarachus said,
' ° No good to thee or to them, that the world be
governed by them, for whom fire and the everlasting
punishment is prepared, and not for them only, but
for all you who do their will.'
Maximus urged him, ' Sacrifice, that thou mayest
be freed from these tortures.' Tarachus said,
' ° Thinkest thou -me utterly foolish and without
understanding, that I should not hold to my God and
live for ever, but to thee who for a time benefitest the
body but slayest the soul for ever and ever ?'
To Andronicus, the Governor, treating his endur
ance (as usual) as ' folly,' says, ' p Have not the tor
tures touched thee, thou miserable one, so that, in
' Acta Tarachi &c. n. 1. Ib. p. 458 sqq. [423 sqq.] " Ib. n. 2.
1 Ib. n. 3. -" Ib. n. 4. * n. 7. init. ° Ib. p. 477 [437-]
p Ib. n. 3. p. 464 [427.J

S. Grispina. S. Afra. 163
mercy on thyself, thou shouldest cease this folly
which profiteth thee nothing ?'
Andronicus answered,
' This our folly is necessary to those who have hope
in Christ ; for wisdom for time procures for those
who have it eternal death.'
S. Crispina was a celebrated a African martyr, a
matron7 of noble rank, of great wealth, very illus
trious i. She had two sons, whom she left on earth s.
The Acts still extant, probably, contain only her last
audience, when she was sentenced to be beheaded.
For S. Augustine mentions tortures t, which com
monly preceded the last sentence. Tho Proconsul
asked her, ' Dost thou wish to live long or to die in
suffering, like thy companions, Maxima, Donatilla,
and Secunda ?' She answered ;
<uIf I willed to die and to give my soul to de
struction and to eternal fire, I would give my will to
thy daemons.'
8. Afra. It is not said whether the evil part of
her life was before or after her Baptism *. She
1 ' Is there any one in Africa who does not know of her ? ' S. Aug.
inPs. 120. n. 13.
r Id. Serm. 354. n. 5. Serm. 286, n. 2. s Id. in Ps. 137. n. 7,
4 'She joyed when she was apprehended, when she was brought
to the judge, when she was cast into prison, when she was brought
forth bound, when she was lifted up on the iron bed (catasta), when
she was heard, when she was condemned.' S. Aug. Ib. n. 3.
The 'catasta' was an iron bed, under which fire could be placed,
so that it became a sort of gridiron. Prudentius has, ' post catastas
igneas,' Peristeph. i. 56 ; he calls S. Laurence's gridiron, catasta. iii.
399. Facciolati refers also to Peristeph. xiv. 467-
11 Acta S. Crispins; n. 1. Ib. p. 495 [450.]
* S. Maruthas has the Acts of a martyr from the same class
Theodota. Assem. Acta Mart. ii. 221—224.
M 2

164 8. Afra.
says, however, that she committed her sins, while
'ignorant of God.' The three also, who were 'her
servants and had been with her in sin, were also
baptized together by S. Narcissus the Bishop.' Yet
she speaks, as if her sins were still unforgiven. In
answer also to the Judge's question, how she knew
that Christ had admitted her to the name of Chris
tian, she refers not to her Baptism, but fo her being
admitted to this confession of Him. But S. Paul
too confesses himself the ' chief of sinners,' for what
he had done 'ignorantly in unbelief,' before Jesus
revealed Himself to him.
The judge knew enough of the life required by the
Gospel, to be able to taunt her, ' Thou art alien from
the God of the Christians.' ' Christ doth not account
thee worthy. Without reason wiliest thou to call
Him thy God, Who does not know thee as His. For
she who is a harlot, cannot be called a Christian.'
She met these and other revilings simply and hum
bly by what the Gospel says of the love of Jesus for
sinners. The mention of the eternal fire occurs in a
prayer to Jesus, when she was tied to the stake.
"yO Lord God Almighty, Jesus Christ, Who earnest
not to call the righteous, but sinners to repentance ;
Whose promise is true and manifest, that Thou hast
vouchsafed to say that at what hour the sinner is
converted from his iniquities, at that same hour Thou
wilt remember his sins no more ; Accept my peni
tence in this hour of my passion, and through this
temporal fire which is prepared for my body, deliver
me from that eternal fire which burneth soul and
body together." y Passio S. Affrse. n. 2. p. 502 [455.]

SS. Ferreolus, Peter Balsamus. 165
Venantius Fortunatus* A. 560, speaks of her tomb
as an object of reverence.
S. Ferreolus, a martyr of Vienne, had served in
the army, while not required to do anything against
the faith. The President offered him pardon for
his former ' contumacious words against the gods or
the emperors,' if he would repent, renounce the sect
of the Christians, and sacrifice to the gods. He re
plied that he did no wrong by worshipping the Crea
tor, not the creature ;
' a Bather, ye confuse the right order of things by
preferring temporal to eternal ; things dead, to liv
ing; senseless, to those gifted with knowledge; false
hood to truth : and therefore ye are lapsed into pride
and condemned for ever with the malignant spirits.'
S. Peter Balsamus (or Abselamus) was one of the
martyrs of Palestine under Maximian. The President
said to him, ' It has been commanded by the most
gracious Princes, that all Christians should either
sacrifice, or die by divers pains.' Peter answered,
' b And this is the command of the true and ever
lasting King, ' If any one sacrifice to devils and not
to God alone, he shall be rooted out.' Which then
is best, to perish by thee, or to be rooted out for ever
by the true God ?'
Again0, 'When the crowd standing by saw the
large stream of blood running over the pavement,
they were grieved, and said, " Have pity on thyself,
0 man, and sacrifice, to free thyself from this most
cruel punishment.' 1 In Vita Martini iv. v. fin. Bibl. Patr. x. 612.
a Passio S. Ferreoli, n. 2. Ruinart, p. 510. [463].
b Passio S. Petri Balsami, Ib. n. 1. p. 558 [p. 502]. c lb. n. 2.

166 S S.Julius, Palricius.
1 Peter, the saint of God, answered,
' These punishments are none, nor do they inflict
any pain on me. But if I deny the name of my
God, I know that I shall enter into real punishment
and greater perpetual torments.'
S. Julius had served in the army for 26 or 27
years, had been 7 times in direct warfare, was a
veteran, his prince had never found him in fault; nor
had he, as a soldier been inferior to any. Maximus
said to him, (d Julius, I see that thou art a wise and
grave man : be persuaded then by me and sacrifice
to the gods.' Julius answered,
' I do not what thou desirest, nor will I incur sin
and perpetual punishment.'
Again, when taunted with the folly of making
more of a dead Man, than of kings who lived, he an
swered, ' He died for us, that He might give us eternal
life. But He is God abiding for ever, Whom if any
one confess, he shall have eternal life ; if he deny, he
shall have perpetual punishment.'
A Bishop Patricius c was bidden by the Proconsul,
before whom he was brought, to worship Asclepius
and Salus, to whose power the Proconsul ascribed
the salutary effects of the warm baths, by which he
had just been refreshed. Patricius took occasion of
this, to speak of all creation, as the work of the Al
mighty and Eternal God through His Only -Begotten
Son. He connected the internal fire in the earth
with the place of the lost. He said,
' God, knowing that men would offend Himself,
d Acta S. Julii Ib. pp. 615, 616 [549, 550].
e Acta S. Patricii Episc. et mart. Ib. 622 [554, 555.]

S.Basil of Ancyra. S. Theodoret. 167
their Creator and their Lord, and casting away the
true Deity, would worship images made with hands,
made two abodes, besides this earth, of which He
made the one resplendent with everlasting light and
full of all most exquisite goods ; the other with per
petual darkness and fire of never-ending chastise
ment, as everlasting punishment; that those who had
pleased Him and had obeyed His word might live
in perpetual light, but they, who through their licen
tious life had deserved his anger, should be cast into
darkness, to all punishment, and eternal torment.'
S, Basil, a presbyter of Ancyra, occasioned his own
martyrdom by 'f exhorting the people to hold fast
to their own belief, and not to defile themselves with
the sacrifices and libations of the Gentiles; to think
nothing of the honours coming to them from the
Emperor, shewing them to be but for a time,
requited by perpetual destruction. — He was, for this,
brought before the Governor of the Province, and
having endured many torments, courageously ac
complished his Martyrdom.'
S. Theodoret. Julian, Count of the East, made
excuses to persecute the Christians, 'g hoping to please
the Emperor.' ' He alleged against S. Theodoret, a
presbyter, that he had destroyed temples and altars
in the time of Constantius.' Theodoret answered,
'Constantius never prohibited it.' Count Julian
commanded him to be beaten, for denying the idols
to be gods. Theodoret answered,
'sThou sinnest, Julian, transgressing the faith, and
obtainest for thyself perpetual death.'
Count Julian again commanded him to be tortured,
' Soz. v. 11. e Pass. Theodoreti Presb. n. 1, Ruin. p. 658 [589.]

168 S.Sabas. S. Pherbulhe.
saying to him, 'Thou hast befooled thy heart, obey
ing One Crucified and dead, rather than the king.'
Theodoret answered,
' hMost unhappy man, He Whom thou callest the
Crucified, hath, as thou well knowest, power in the
Day of Judgement to cast both thee and thy tyrant
into Gehenna.'
S. Sabas was a Goth, 38 years old, eminent for
his piety. The account of his martyrdom during
the persecution of Athanaric is preserved in an En
cyclical epistle ' of the Gothic Church to the Church
in Cappadocia, and all other Christians of the Catho
lic Church.'
When sentenced to be drowned in the river
Musseus [Mussovo], he blessed God ;
(i Blessed art Thou, O Lord, and praised the Name
of Thy Son for ever. For Athared [the son of the
petty king who sentenced him] has indeed condemned
himself to death and everlasting destruction, but
has sent me to perpetual life.'
In the history of the martyrs in Persia, there is.
the less occasion for the mention of fire, because the
Persians being fire- worshippers, it was not used as
an instrument of their torture.
S. Pherbuthe, or Tarbula, sister of S. Symeon, was
promised life for herself and her companions, if she
would worship the sun, and marry the Pontiff of the
Magi. She answered,
'kWhy speakest thou, what I cannot listen to?
I wholly will to die, that I may have eternal life.
h Pass. S. Theodoreti n. 3. p. 660 [590.]
1 Epist. Eccl. Gothicse de mart. S. Sabse n. 5. Ib. p. 677 [603.]
k Martyrium S.Pherbuthfe n. 3. Ib. p. 641 [574].

S. Symeon. S. Miles. 169
Never will I relax for the sake of this brief life, lest
I die the everlasting death.'
S. Symeon, Bishop of Seleucia and Ctesiphon, in
the persecution of Sapor, exhorted those led to mar
tyrdom, ' ] Soon must they die by a natural death, though
no one slay them. For that this was the inevitable
end of every one who was born. But what follows,
being perpetual, will not be alike to all ; but each
will give exact account of his life here, and each will
receive deathless reward of what he has done well,
or will sustain deathless punishment of the contrary.'
In S. Maruthas, Acta Martyrum, S. Symeon ex
horts the hundred who were going to martyrdom,
' m Know, my beloved, that this our death will live
in everlasting life, but that this life [through apos
tasy] will die by an eternal death.'
S. Miles, a Bishop of Susa, says to his proud judge,
'nWo to thee — God shall judge you in the world
to come in Gehenna and darkness, and will requite
to your pride weeping and gnashing of teeth for ever
and ever.'
Towards the close of the 40 years of the persecu
tion of Sapor, which closed with his life, the Magi
concentrated their tortures to break the faith of three
old men, Acepsimas a Bishop, 80 years old, Joseph,.
a Priest of 70 years, Aithilahas, a Deacon of about
60. S. Maruthas describes Acepsimas as ' ° a vener
able old man, strong in frame, of noble birth, merci
ful, bearing the burdens of the poor and strangers,
who by the word of God converted many heathen,
1 Sozom.H.E. ii. 10. thence in Ruinart 656 [569, 570.]
m Assem. Acta Mart. i. 33. n lb. p. 77- ° Ib- P- ]79-

170 SS. Acepsimas, Aithilahas, Joseph.
fasted, prayed, wept daily, till the ground was moist
ened with his tears.'
S. Acepsimas was asked in the midst of his tor
tures, 'p Where is thy God? Let Him come and deli
ver thee from my hand.' Acepsimas answered, that
' God could deliver him, and bade him not boast, for
that he was as a flower, which should soon fade ; that
he was dead, while he lived, because he did not live
in God his Maker ; that he would die the temporal
death, and again by the death for ever in Gehenna,
and that that fire, which he honoured, in it, by the
righteous judgement of God, would his soul and
body be tormented.'
S. Aithilahas, S. Maruthas pictures as ' p acute,
powerful in speech, patient in mind, cheerful in
countenance, his whole self fervent in the love of
God, and with his whole soul, intensely and tenderly
loving Christ.' When bidden to worship the sun
&c, so that he might escape the tortures, he an
swered, ' « It is better for me to die, that I may live for
ever ; than to live that I may die for ever.'
S. Joseph is also described by S. Maruthas p as
'a venerable old man, zealous, full of the fear of
God, excellent in Priesthood and conversation, dili
gent.' He spoke in warning to his torturer,
'rO guilty of judgement and punishment, which
is for ever !'
And, in answer to the threat to destroy his body,
' 8 Our soul you cannot destroy, for it is written to
P Assem. Acta Mart. p. 181. 1 Ib. p. 183.
rIb.p.l93. » Ib. 194.

Suffering conquered the world. 171
us, "Fear not them, who kill the body, and cannot
destroy the soul, but fear Him, Who killeth the body
and soul and casteth them both into the Gehenna of
fire." Thou destroyest my body : it is in thy power ;
but thou canst not annul the good hope of my soul
which is to come, or the resurrection to life which is
promised us ; in which for you, ye wicked, there is
prepared weeping and gnashing of teeth for ever and
ever.' Such were the sayings of those, by whose blood,
as sanctified by the Blood from our Eedeemer's Side,
the Church was watered and grew abundantly, and
heathenism was conquered.

172 Wherein is the weight of the following witnesses.

3. Witnesses to the belief in eternal punishment
in writers of the early centuries.
The following writers have been set down, not as
authorities (although very many are authorities, to
whom any one might well be ashamed to be opposed),
but as Witnesses. The Church, according to the
Vincentian rule, 'what has been taught, always,
every where, and by all,' is the guide to faith. No
father, however gifted, is necessarily, by himself, a
safe guide in every thing. One who is no guide at
all, may be a good witness of the belief in his time.
Arnobius and Lactantius, although ill-instructed
themselves, are competent witnesses of what was the
belief in their time; or Origen, although his own spe
culations went against the belief which he attested.
S. Irenseus is even of more value, as a witness to
' what was written on the hearts of the faithful every
where, even among those who to the Greeks seemed
Barbarians,' than in his own thoughtful writings, or
as reporting what he had heard from S. Polycarp, as
the disciple of S. John. The 'elders' probably misled
him about the Millennium. The misinterpretation of
Gen.vi. 3. (perhaps under the influence ofthe book of
Enoch,) was almost universal. S. Dionysius of Alex
andria judged that one who, having been baptized
with words of heresy, had been admitted to Holy
Communion for many years, need not be baptized.
The judgement of the Church, since, has been, that he
was mistaken. Some things, which S.Augustine held
undoubtingly, have been tacitly dropped; and yet he

SS. Ignatius, Polycarp. 173
has, more than any other, formed the mind of our
Western Christendom. The confession of Pelagius
on the Holy Trinity and the Incarnation of our Lord
Jesus Christ' would, if needed, be in itself good testi
mony to the faith of the Catholic Church of his day,
because, in order to withdraw attention from his own
heresy, he used scrupulous care in wording it.
The collection might have seemed needless. But
some have been busy in selecting what would dis
commend the doctrine to many minds. Some of the
following passages may commend to some minds the
truth which they repeat. Else, a flippant writer,
Theophilus Alethinus, (made much of in the Antwerp
edition of the Dogmata Theologica,) says, ' u I wonder
that the very learned man [Petavius] heaped together
so many passages on a matter, which is confessed to
have been received by all, except the Origenists, and yet
did not attempt a word to refute the grounds of the
Origenists or of those who hold in part or altogether
with them.'
1. S.Ignatius. 'TErr not, my brethren; they
who corrupt houses shall not inherit the kingdom of
God. If then they who do these things according to
the flesh, how much more, if one, in evil teaching,
corrupt the faith of God, for which Jesus Christ was
crucified ! One so defiled will go into the unquench
able fire, and in like way he who heareth him.'
2. The words of S. Polycarp, the disciple of
S. John, are preserved in the account of his martyr
dom in the Epistle of the church of Smyrna x.
1 Libell. fidei Pelagii ad Innocentium ab ipso missus, Zosimo red-
ditus, in Append, ad S. Aug. Opp. T. x P. 2 p. 96.
u on Petav. Opp. T. iii. p. 116 note. y Ep. ad Eph. n. 16.
* See Testimony of Martyrs p. 157.

174 Epistle ofthe Church of Smyrna.
3. Epistle of the Church of Smyrna.
'y Who would not wonder at their nobility and en
durance and love of the Lord, who, being torn by
scourges, so that the whole frame of the flesh even to
the veins and arteries within, was visible, so that the
bystanders too pitied and grieved ; but they them
selves were so noble that no one of them either sighed
or groaned, shewing to us all, that the Martyrs of
Christ at that hour while tortured were absent from
the body ; or rather that the Lord stood by them and
was with them, and they, their minds fixed on the
grace of Christ, despised the torments of this world,
redeeming the eternal punishment by one hour : and
the fire of the savage torturers became cool to them,
for they had before their eyes to escape the eternal
fire which is never extinguished, and with the eyes of
their heart they looked up to the good things stored
for those who endured, which neither ear hath heard
nor eye seen, nor came into the heart of men.'
4. Hermas, Pastor of, quoted as Scripture by
S. Irenaeus z, and read publicly in the Churches a.
In the parable of the building of the tower, [the
Church,] Hermas is supposed to see certain stones
[souls] fitted into it, and two classes rejected, the one
finally, the other for a time.
' b The young men rejected some of them ; some
they cut down and cast far away from the tower' —
' I saw others falling into the fire and burning.'
y Epist. Eccl. Dei ap. Smyrnam Ecclesiae Dei ap. Philomelium et
omnibus ubique sanctae Catholics Ecclesiae parceciis. Euseb. H. E.iv.
15. The entire Greek text of the Epistle, from which Eusebius
made extracts, was published by Abp. Ussher. It is given too by
Valesius in his notes on Euseb. 1. c. z c. Haeres. iv. 20. 2.
a Euseb. Hist. Eccl. iii. 3. b Vision third, c. 2 p. 334. Ed. Tr.

Pastor of Hermas. 175
The explanation of the first is,
' c Those which fell into the fire and were burned,
are those who have departed for ever from the living
God ; nor does the thought of repentance ever come
into their hearts, on account of their devotion to their
lusts and to the crimes which they committed.'
Of the others, he asks,
"dHave they repentance, and will they have a place
in this tower ?' It is answered, ' They have repent
ance, but cannot fit into this tower: they will be put
in another much inferior place, and that too, only
when they have been tortured and completed the days
of their sins. And on this account will they be trans
ferred, because they have partaken of the righteous
word ; and then only will they be removed from their
punishment, when the thought ofthe evil deeds which
they have done has come into their hearts. But if it
does not come into their hearts, they will not be
saved, on account of the hardness of their hearts.'
Coteler6 explains this of penitence; he says,
' Those are mistaken, who understand this of pur-
gatory : undoubtedly he speaks of penitence.' Grie
vous sinners being excommunicated, some were cast
away from the Church [the tower] until the close of
life; nor were they received then too, unless they
repented. If they repented not, they were not saved,
Hermas says.
The like sentence of eternal condemnation is re
peated in other places.
<fYou see that repentance involves life to sinners,
but non-repentance death.'
c lb. c. 7 p. 338. a lb. p. 338. e ad loc. Patres Ap. T. i. p. 80.
' Similitude eighth c. 6. p. 401. Ed. Tr.

176 Pastor of .Hermas. Epistle of Barnabas.
' e As many as do not repent at all, but abide in
their deeds, shall utterly perish.'
'hHow, sir, I said, did they become worse after
having known God ?' 'He who does not know God,'
he answered, ' and practises evil, receives a certain
chastisement for his wickedness ; but he that has
known God, ought not any longer to do evil but to
do good. If, accordingly, when he ought to do good,
he do evil, does he not appear to do greater evil, than
he who does not know God ? For this reason they
who have not known God and do evil are condemned
to death ; but they who have known God and have
seen His mighty works, and still continue in evil,
shall be chastised doubly, and shall die for ever '.'
5. The Epistle of Barnabas. It is counted
among spurious works by Eusebius k, apocryphal by
S. Jerome1; quoted by Clement™ of Alexandria as
of S. Barnabas in seven places. Bishop Lightfoot's
judgement is, 'nThe Epistle of Barnabas can hardly
have been written many years after A.D. 120 at the
very latest, and may have been written much earlier.'
The writer sums up a list of Christian duties
s Ib. c. 7. h lb. c. 18. pp.421, 422. Ib.
1 Dr. Farrar (Cont. Rev. June 1 878, p. 572) alleged the Pastor
of Hermas, in proof ' that it (Eternal Hope or Universalism) was
held in the very earliest ages of the Church.' Hermas, in the pas
sage referred to (Pastor iii. 16), only says, 'that the death of the
Son of God was preached to those who had descended into the water
dead ;' which is only an application of S. Peter's statement, that our
Lord went and preached to the spirits in prison, which sometime
were disobedient, 1 Pet. iii. 19, 20. k H. E. iii. 25. vi. 13.
1 De virr. ill. n. 6. Comm. in Ezek. xliii. 19. L. xiii.
m See Vett. Testim. Ep. S. Barnabae, prefixed by Coteler to his
Epistle, Patr. Ap. T. i. n ' S. Clement of Rome Appendix ' p. 31 1.

Ancient Homily before A.D. 150. 177
with the words, 'This is the way of light,' and
begins the contrast, ' But the way of the black one
is crooked and full of curses. It is the way" of eter
nal death with punishment °.'
6. Ancient Homily, attributed to S. Clement of
Borne, and formerly known as ' a Second Epistle ' at
tributed to him, yet not owned as his by EusebiusP.
It is impossible to epitomise the recent discussions
upon it and its date. The very cautious critic, Bp.
Lightfoot, thinks the date was probably between
A.D. 120 — 140 i ; another laborious critic r supposes
it to be A.D. 130 — 150. Bryennius, pv&, a learned
Greek, still supposes it to be the work of S. Clement
of Eome B.
"For, if we do the will of Christ, we shall find
rest ; but if otherwise, then nothing shall deliver us
from eternal punishment, if we should disobey His
commandments.' '"But the righteous, having done good and en
dured torments and hated the [evil softness v] of the
soul, when they shall behold them that have done
amiss and denied Jesus by their words or by their
deeds, how that they are punished with grievous
torments in unquenchable fire, shall give glory to
God saying, There will be hope for him that hath
served God with his whole heart.'
0 c. 20. The cod. Sinait. has ' the eternal way of death,' auunos for
amviov. But this is probably oniy one of the many incorrectnesses
ofthe text of this Epistle, spoken of by Bp. Lightfoot.
P H.E. iii. 38. 1 ' S. Clement of Rome, Appendix ' p. 310. ,
r Harnach, quoted Ib. a quoted lb. p. 313.
' Clement. Horn. p. 383 Bp. Lightfoot. n lb. p. 389.
v In no. 17 he has, 'For if we bid farewell to these ^oWafc'cu and
overcome our soul in not doing its wicked lusts.'
N

178 S. Justin Martyr.
7. S. Justin Martyr, in his defence of the Gospelto
the Eoman Emperor, lays down the belief in everlast
ing punishment as the universal faith of Christians,
' x Briefly what we look for, and have learned from
Christ, and what we teach, is as follows ; Plato said
to the same effect, that Ehadamanthus and Minos
would punish the wicked when they came to them ;
we say that the same thing will take place ; but that
the Judge will be Christ, and that their souls will be
united to the same bodies, and will undergo an eter
nal punishment ; and not, as he said, a period of a
thousand years only.'
' y We believe — I should rather say, we are fully
convinced — that each will suffer punishment by eter
nal fire, according to the demerit of his actions ; and
that an account will be required of every one, in
proportion to the powers which he received from God,
as Christ has declared in these words, " For unto
whomsoever God has given much, of him shall the
more be required." '
' z We [Christians, in contrast with the vices at
tributed by the heathen to their gods,] ' have been
taught, that they only will attain to immortality,
who lead holy and virtuous lives, like God : and we
believe, that all who live wickedly, and do not re*
pent, will be punished in eternal fire.'
He tells the Emperor that this belief of Christians
would, if received, keep his subjects from sin.
'aWe in fact are, above all men, your helpers
and assistants in the promotion of peace, who hold
these doctrines, that it is impossible for the worker
x Apol. i. 8. p. 5. Oxf. Tr. y lb. n. 17. p. 13.
z Ib.n. 21. p. 17. a lb. n. 12. pp. 7, 8.

S. Justin Martyr. 179
of wickedness, or the covetous, or the treacherous,
or again for the virtuous man, to escape the notice
of God, and that every one is advancing either to
eternal torment or to salvation, according to the
quality of his actions ; for if all were aware of this,
no man would be found to prefer sin for a season,
knowing that he was passing to eternal condemna
tion through fire, but he would by every means
practise self-control, and adorn himself with virtue,
that he might obtain the blessing of God, and es
cape His punishments.'
He tells him, that the infliction of death on Chris
tians, as being unjust, injures, not Christians but
themselves. <b Although death is decreed against those who
teach, or in any way confess the name of Christ, we
every where both embrace and teach it. And if
you also should read these words as enemies, you
can do no more, as I have already said, than put us
to death ; which to us indeed involves no loss, but
to you, and to all who persecute us unjustly and do
not repent, brings eternal punishment by fire.'
He speaks of the sentence to be pronounced by
Christ at His second Coming, as having been fore
told by the prophets.
<cThe prophets foretold two advents of Christ,
one which has already been, as of a Man disho
noured and suffering ; and the second, when, it has
been declared, He shall come with glory from Hea
ven, attended by His host of Angels; when He shall
also raise up the bodies of all men that have been,
and shall clothe those of the worthy with incorrupti-
b lb. n. 45. p. 35. c lb. n. 52. p. 39.
N 2

180 S. Justin Martyr.
bility ; but shall send those of the wicked with the
evil spirits into the endless suffering of eternal fire.'
In his second Apology, he relates an incident in
domestic life, which was made an occasion of putting
Christians to death ; how a wife, who lived intem-
perately, ' a when she knew the doctrines of Christ,
was brought to self-control and endeavoured to per
suade her husband to the same, relating these doc
trines and teaching him that there would be a future
punishment in eternal fire, for all who do not govern
their lives by moderation and right reason.'
Later on, he speaks of it as the result of free-will.
' e Because God in the beginning created the race
both of Angels and of men, with free-will, they will
justly suffer in eternal fire the penalty of whatever
they have done amiss ; for it is the nature of every
creature to be capable of vice and of virtue ; nor
would any of them be praise-worthy, if it had not the
power of being turned toward either.'
He affirms that the doctrine is, in his belief, essen
tial to the belief in the Being of God.
'f They [the devils] will undergo a fitting punish
ment and vengeance, when they are shut up in eter
nal fire. For if they are even now defeated by men
through the name of Jesus Christ, this is a warning
of the punishment which is in store for themselves,
and for all who serve them, in eternal fire ; for thus
both all the Prophets foretold that it should be ; and
Jesus our Teacher instructed us.
' But that no one may repeat what is said by those
who are considered Philosophers, that what we say
about the wicked being punished in eternal fire, is a
d Apol. ii. n. 2. p. 58. • lb. n. 7. p. 63. ' Ib. nn. 8, 9. p. 64.

S. Justin Martyr. 181
mere boast and a bugbear ; and that it is through
fear, and not for the sake of what is good and plea
surable, that we would have men live virtuously ; I
will briefly reply to this, that if it be not so, there is
no God ; or if there is one, He cares not for men, and
virtue and vice are nothing ; and, as I have said,
the lawgivers punish unjustly those who transgress
their good ordinances.'
In his dialogue with Trypho, having answered
that those who, before Christ came, ' did things by
nature, universally and eternally good' are well-
pleasing to God, and through this Christ of ours
shall be saved in the resurrection equally with their
righteous forefathers, Noah, Enoch, Jacob, and
others together with those who acknowledge Christ
as the Son of God, he says that
' s Christ took flesh, that the serpent who wrought
wickedness from the beginning and the angels who
resemble him might be overthrown, and death set at
nought, that, at the second coming of Christ, it might
henceforth be utterly deprived of all power over those
who believe in Him and have lived in a manner that
is pleasing to Him ; having no longer any being,
when the one sort shall be sent into the judgement
and condemnation of the eternal fire to be tormented,
but the others shall live together free from suffering,
and corruption, and sorrow, and in immortality.'
And again,
<hWe know from Isaiah that the limbs of the
transgressors shall be devoured by the worm and the
fire that cannot be quenched, remaining immortal for
a spectacle to all flesh.'
s Dial. n. 45. p. 125. h lb. n. 130. p. 231 .

182 S.Irenceus, eternal punishment apart of the Creed;
The aged man, to whom S. Justin owed the be
ginning of his conversion, arguing against Plato
nism, denied the immortality of the soul indepen
dent of its Author, and so said, ' ; Such as are worthy
to see God die no more, but others shall undergo
punishment as long as it shall please Him that they
shall exist and be punished ;' but he had just before
affirmed absolutely, that ' souls never perish, for this
would indeed be a godsend to the wicked.'
8. S. pRENiEus, in paraphrasing the Apostles' Creed,
distinctly mentions eternal punishment as part of
the universal belief, derived from the Apostles.
' k The proof therefore being so abundant, we ought
no more to look for the Truth elsewhere, which it is
easy to obtain from the Church, the Apostles having
therein most abundantly deposited, as in a rich store
house, whatsoever appertains to the truth ; so that
" Whosoever will, may take from her the draught of
life." For this is the entrance into life, but all the
rest are "thieves and robbers." Wherefore we
ought, shunning them, with all diligence to love
what belongs to the Church, and to lay hold of the
Tradition ofthe truth. For why? Though the dis
pute were but of some ordinary question, would it
' lb. n. 5. p. 78. ' He would only shew that souls do not exist of
themselves, but of the will of God, Who, if He pleased, could reduce
them again to nothing, of which He first created them.' Otto ad loc.
quoted 1. c p. 79 Oxf. Tr.
On the strength of this passage, which is not S. Justin's but only
related by him, Dr. Farrar states that ' Universalism or a view more
or less analogous to it was held by Justin Martyr, one of the earliest
fathers' (Eternal Hope p. 84), although S. Justin in twelve passages
distinctly states his contrary belief.
k adv. H aires, iii. 4. 1. p. 209. Oxf. Tr.

Other questions to be left to God. ] 83
not be meet to recur to the most ancient Churches
where the Apostles went in and out, and from thom
to receive, on any present question, that which is
certain and clear indeed? And what, if not even
the Apostles themselves had left us any Scriptures ?
Ought we not to follow the course of that Tradi
tion, which they delivered to those whom they en
trusted with the Churches ?
'And to this rule consent many nations of the Bar
barians, those I mean who believe in Christ, having
salvation written by the Spirit in their hearts, with
out paper and ink, and diligently keeping the old
tradition : who believe in One God the Framer of
Heaven and Earth and all things that are in them,
by Christ Jesus the Son of God ; Who for His sur
passing love's sake towards His creature, submitted
to the birth which was to be of the Yirgin, Himself
by Himself uniting Man to God ; Who suffered also
under Pontius Pilate and rises again, and being re
ceived in brightness, will come in glory as the Savi
our of them who are saved, and the Judge of them
that are judged, and to send into eternal fire them
that counterfeit the truth, and despise His Father
and His coming.'
In another place, he says, that the truth as to eter
nal punishment is certain, since our Lord has de
clared it : other questions we must leave to Him.
nAs therefore "we know in part," so ought we also
concerning all questions to give way to Him, Who
giveth us grace in part. That eternal fire is prepared
for those who should transgress, both the Lord openly
affirmed, and the other Scriptures prove. And that
i lb. ii. 28. 7- p. 179 Oxf. Tr.

184 Eternal punishment, from abuse of free-will.
God foresaw that this would be, in like manner the
Scriptures prove, even as He prepared from the be
ginning eternal fire for those who should transgress:
but the cause itself ofthe nature of the transgressors,
neither hath any Scripture related, nor Apostle said,
nor hath the Lord taught. We must therefore leave
this knowledge to God, as the Lord Himself doth that
of the Hour and Day ; and not adventure ourselves
so far, as to leave nothing even to God ; and that,
receiving grace (as we do) but in part ; nor should
we, through seeking what is above us and whereto
we may not reach, proceed to so great boldness, as
to be unfolding God.'
Elsewhere, having spoken of the unquenchable
fire, he speaks of that separation from God, as the
result of man's free-will, and of the pain of loss
through that eternal separation.
'mIf then the Advent of the Son cometh indeed
upon all alike, yet is judicial and a separater of be
lievers and unbelievers, because, of their own pur
pose, believers do His Will, and of their own purpose
the disobedient draw not nigh unto His teaching;
plain it is, that His Father also made all alike, having
every one his own purpose and free way of think
ing. — And whatever beings keep their love towards
God, to them He affords communion with Himself.
Now Communion with God is life and light and enjoy
ment of the good things which are from Him. But
whosoever in their purpose withdraw from God, upon
them He bringeth separation from Himself. Now
separation from God is Death ; and separation from
light is darkness, and separation from God is. cast:
m lb. c. 27. p. 514.

S. Irenoeus. 185
ing away all the good things which come from Him.
Those then, who by rebellion have cast away the
things aforesaid, as being deprived of all good things,
come to be in all manner of punishment. For though
God punish them not by express dispensation, yet
that punishment followeth after them, because they
are deprived of all good things : and the good things
from God being eternal and endless, the privation of
them also is, of course, eternal and endless. Just as
light being perpetual, those who have blinded them
selves, or have been blinded by others, are in per
petuity deprived of the enjoyment of light : not that
the light inflicteth on them that penalty of blindness,
but that the blindness of itself bringeth the distress
upon them.'
'"As in the New Testament the faith of men to
wards God is amplified, receiving as an additional
object the Son of God, that man may even become par
taker of God. . . So again the punishment of such as
believe not the Word of God, and despise His coming
and turn backward, is extended : in that it is made
not only temporal, but likewise eternal. For to whom
soever the Lord shall say, "Depart from Me ye cursed,
into perpetual fire," those will be for ever condemned;
and to whomsoever He shall say, "Come, ye blessed
of My Father, receive the inheritance ofthe Kingdom
which is prepared for you for ever," these receive
the Kingdom and go on profiting for ever.'
' ° Since the Coming of the Lord, he [Satan] plainly
learning from Christ's and His Apostles' discourses,
that everlasting fire is prepared for him, departing as
he doth from God of his own will ; —as also for all who
n lb. iv. 28. p. 394. Oxf. Tr. ° Ib. c. 26 and 27 pp. 512, 513.

186 Endless privation of God, our own doing.
abide without repentance in their apostacy ; — by men
of that kind he blasphemes that God Who is bringing
in the judgement, as one already condemned.'
' If the Father judgeth not, either it is nothing to
Him, or He consenteth to all that is done here ; —
Therefore the Advent of Christ will be nugatory,
and inconsistent with itself, in respect of His not
judging. For He came — in the end to bid the reap
ers gather together first the tares, and bind up
bundles, and consume them with unquenchable fire,
but gather the wheat into the barn : and to call the
lambs into the Kingdom prepared, while He dis
misses the kids into fire everlasting, which is pre
pared by His Father for the devil and his angels.'
'pThe whole curse discharged itself on the Serpent
who had beguiled them. " And the Lord," we are
told, " said unto the serpent, Because thou hast done
this, thou art cursed above all cattle, and above all
the beasts of the earth." Now the very same the
Lord also saith in the Gospel to those who are found
on the left hand; "Go, ye cursed, into everlasting
fire, which My Father hath prepared for the devil
and his angels:" implying that not for man in the
first place was prepared the eternal fire, but for him
who beguiled man and caused him to offend ; him, I
say, who is chief of the Apostacy, chief of the sepa
ration, and for his angels who became apostates with
him. However these too will justly receive it, who,
like them, persevere in works of wickedness without
repentance and without return %'
P lb. iii. 13. 3.
i Dr. Farrar says (Et. Hope p. 154), ' In the earliest of them [the
Fathers], Justin Martyr and Irenseus, are some well-known passages

S.Irenceus has one belief, and one only. 187
9. S. Theophilus, the sixth Bishop of Antioch
from the Apostles, succeeded to that office, in the
eighth year of Marcus Aurelius A.D. 168.
'Admitting, therefore, the proof which events
happening as predicted afford, I do not disbelieve,
but I believe, obedient to God, to Whom, if you
please, do you also submit, believing Him, lest, if now
you continue unbelieving, you be convinced here
after, when you are tormented with eternal punish
ments. — But do you also, if you please, give reve
rential attention to the prophetic Scriptures, and they
will make your way plainer for escaping the eternal
punishments, and obtaining the eternal prizes of God.
For He Who gave the mouth for speech, and formed
the ear to hear, and made the eye to see, will ex-
which seem clearly to imply either the ultimate redemption ['restora
tion,' for all were redeemed] or the total destruction of sinners.'
These theories, although both contradictory to that of everlasting
punishment, are likewise contradictory to one another. S. Irenseus
is accordingly to have taught three contradictory doctrines; 1) eter
nal punishment, as a part of the Christian Creed ; 2) the universal
restoration of all the lost, after those eeonian punishments ; 3) the
infliction of those eeonian punishments, with no purpose whatever.
How it can be supposed that any mind could, at one and the same
time, earnestly inculcate one doctrine as the faith of the Church, and
yet hold two other doctrines, contradictory of each other and of the
faith of its Creed also, I know not. Yet Dr. Farrar supposes him
to have taught them all in his one book 'against heresies.'
However, in the passage alleged for Universalism (iii. 23.6. pp.300,
301. O.T.), S. Irenaeus only teaches what, I suppose, all of us learned
from Gen. iii. 23, that temporal death was, at once a punishment
and a mercy to Adam after his fall. It follows immediately after a
passage in which he had written of eternal death.
' For God hated him who beguiled the man : but on him who was
beguiled, by slow degrees He took pity. Wherefore also He cast
him out of Paradise, and moved him to a distance from the Tree of

188 8. Theophilus.
amine all things, and will judge righteous judgement,
rendering merited awards to each. To those who by
patient continuance in well-doing, seek immortality,
He will give life everlasting, joy, peace, rest, and
abundance of good things, which "neither eye hath
seen, nor ear heard, nor hath it entered into the heart
of man to conceive." But to the unbelieving and
despisers, who obey not the truth, but are obedient
to unrighteousness, when they shall have been filled
with adulteries and fornications, and filthiness, and
covetousness, and unlawful idolatries, there shall be
anger and wrath, tribulation and anguish, and at the
.last everlasting fire shall possess such men. Since
you said, ' Shew me thy God,' this is my God, and
I counsel you to fear Him and to trust Him V
Life : not grudging him the Tree of Life, as some dare to say, but
in pity on him, that he might not last for ever as a sinner ; and that
the sin which was in him might not be immortal, and an infinite and
incurable evil.'
In the other (ii. 34. 3 pp. 199, 200. O.T.), S. Irenseus is speaking
of real life, life in God, which is forfeited by what Holy Scripture calls
the second death.' [' It refers not to annihilation, but to privation,
of happiness.' Edinb. Tr.]
'And again about saving man, thus He speaks, " He asked Life
of Thee, and Thou gavest Him length of days for ever and ever" —
as though the Father of all bestowed continuance for ever and ever
upon those that are saved. For life is not of ourselves, nor of our
own nature, but is given according to the grace of God. Wherefore
he who shall have preserved the gift of life, and been thankful to the
Giver, shall receive also length of days for ever and ever. But
whoso shall have cast it away, and become unthankful to his Maker,
even because he was made, and will not recognize Him that bestow
eth it, that man deprives himself of perseverance for ever.' [i. e. of
continuance in that, which alone is life, as S. John says, " He that
hath the Son hath life, and he that hath not the Son of God, hath
not life." S. John v. 12.] ' ad Autolycutn i. 14. Edinb. Tr. ;

Tatian. 189
10. Tatian was still a disciple of S. Justin, when
he wrote his Oration against the Greeks. He was
writing against the Platonist who believed that the
soul was in itself immortal, but himself believed a
deathless death, an immortality of ill 8.
"The soul is not in itself immortal, 0 Greeks, but
mortal. Yet it is possible for it not to die. If, in
deed, it knows not the truth, it dies, and is dissolved
with the body, receiving death by punishment in
immortality.' ' "These beings [daemons] do not indeed die easily,
for they do not partake of flesh ; but, while living,
they practise the ways of death, and die themselves,
as often as they teach their followers to sin. There
fore, what is now their chief distinction, that they
do not die like men, they will retain, when about to
suffer punishment ; they will not partake of everlastf
ing life, so as to receive this instead of death, in a
blessed immortality. And as we, to whom it now
easily happens to die, afterwards receive the immor
tal with enjoyment, or the painful with immortality,
so the daemons, who abuse the present life to pur
poses of wrong-doing, dying continually even while
they live, will have hereafter the same immortality,
like that which they had during the time they lived,
but in its nature like that of men, who voluntarily
performed what the daemons prescribed to them
during their lifetime.'
11. Tertullian, when not bent on producing an
effect on the heathen v, writes calmly of the fear
8 See Ben. Pref. to S. Justin M. c. xi. nn. 3, 4. pp. xlix-li.
t Address to the Greeks c. 13. p. 18. Edinb. Tr.
" Ib. c. 14. p. 19.
T de spect. c. 30, and note p. 219. Oxf. Tr. His own feelings, as a

190 Tertullian.
of eternal punishment, as keeping Christians from
evil. ' x We, of whom an account is taken by the God
Who looketh upon all, and who see before us an
eternal punishment at His hands, we are with good
cause the only men who attain unto innocence, both
from the fulness of our knowledge, and the diffi
culty of concealment, and the greatness of the pu
nishment, which continueth, not for a long time but
for ever.'
'y There is One God, Who when this world shall
have been brought to an end, shall judge His own
worshippers unto the restitution of eternal life, the
wicked unto fire equally perpetual and continual.'
He addresses the soul,
' z Thou continuest after the consummation of life,
and thou art doomed according to thy deservings
either to be tormented or to be comforted, in either
case eternally.'
12. Clement of Alexandria a. It is not incon-
man, come out in another part of the treatise, c. 19 ; ' It is a good
thing when the guilty are punished. Who but a guilty man will deny
this ? And yet an innocent man cannot rejoice in the punishment
of another ; for it more befitteth the innocent to grieve, because that
a man like unto himself hath become so guilty as to be so cruelly
punished.' p. 210. Oxf. Tr. * Apol. c. 45. p. 92. Ib.
y lb. n. 18. p. 41. Ib, * de test. an. n. 4. p. 136. Ib.
" Dr. Farrar claims the support of Clement, because (like so many
fathers) 1) he speaks, after S. Paul (1 Cor. iii.), ofthe fire through
which men should pass in the Day of judgement and calls it ' discern
ing,' in that it would burn the wood, hay, stubble, not the gold (see
ab. p. 108). 2) He says that Clement seems to imply an ultimate
amendment of every evil nature, Psedag. i. 8 — 10. whereas he there
speaks of ' everlasting death ' and of ' the punishment of enmity ' (see
bei. pp.186, 187). 3) He refers also to 'a striking passage in Fragm.
in 1 Joh. ed. Potter p. 1019,' in which Clement explains S. Paul's

Clement of Alexandria. 191
sistent with the saving Word, to administer rebuke
dictated by solicitude. For this is the medicine of
the divine love to man, by which the blush of mo
desty breaks forth, and shame at sin supervenes. For
if one must censure, it is necessary also to rebuke ;
when it is the time to wound the apathetic soul not
mortally, but salutarily, securing exemption from
everlasting death by a little pain V
'The blame,' he echoes Plato, 'lies with our own
free-will.' ' c God does not inflict punishment from
wrath, but for the ends of justice; since it is not ex
pedient that justice should be. neglected on our ac
count. Each one of us, who sins, with his own free
will chooses punishment, and the blame lies with
him who chooses d. But if our unrighteousness com
mend the righteousness of God, what shall we say ?
Is God unrighteous, who taketh vengeance ? God
forbid. It is clear, then, that those who are not at
words, that " at the name of Jesus every knee should bow, of things
in heaven and in earth and under the earth," (Phil. ii. 10.) ' i.e. angels
and men and the souls which passed out of this life before His com
ing,' in which he obviously refers to our Lord's preaching to the spirits
in ward, as he does in Strom, vi. 6. In that passage he, from some
source, enlarges the received teaching of our Lord's preaching to
them, by extending the like preaching to ' the Apostles, following
the Lord.' He supposes, that the Apostles preached in Hades to
righteous Heathen, as our Lord to the Hebrews. But still it was
to those ' possessed of greater worth in righteousness, or whose life
had been pre-eminent,' (p. 330 Ed. Tr.) and he in the same place
asks, ' who in his senses can suppose the souls of the righteous and
those of sinners in the same condemnation ?' For one who does so
would, he says, ' charge Providence with injustice.' (Ib. 329.) This
absolutely excludes Universalism.
b Psedag. i. 8. n. 74. p. 163. Ed. Tr.
« lb. p. 159. A Rep. x. 617 E.

192 Apostolic Constitutions.
enmity with the truth, and do not hate the Word,
will not hate their own salvation, but will escape
the punishment of enmity.'
13. Apostolic Constitutions. Substance ante-Ni-
cene, but date uncertain.
eThe substance ofthe Apostolic Constitutions is probably
very old; the forgery consisting in a stupid and transpa
rent interpolating of the Apostles' names, which mostly
admit of being easily detached.
The claim is put forward, in very different degrees, in
different parts of the work. Thus in the first book, there
is nothing except the four lines prefixed : which need form
no part of it. In the second, which is by far the longest,
there are but three places, and those very subordinate.
In the third book, there- are two places in chapters which
interrupt the context^ In the fourth book there is but one
place, in which the words " to me " may have been inter
polated (iv. 7). There is none in the twelve last chapters
ofthe sixth book (19 — 39) : and with the exception of one
chapter (46), only one very trifling passage in the forty-
nine chapters of Book vii.
In book viii. the two sets of passages are strangely out
of keeping. The greatest part of it (as is well known)
consists of prayers for Ordinations, including the Liturgy
for Catechumens, Energumens, those to be baptised, the
faithful, before and after communion &c. These are dove
tailed in, with (mostly) little dry injunctions, ascribed
to eleven of the Apostles, including James, the brother of
John, who elsewhere in the Constitutions is spoken of as
martyred. Without them the greater part of the eighth
book would be a collection of prayers.
' ! There are indeed many and various things said
[in the O.T.] concerning the resurrection, and con
cerning the continuance of the righteous in glory,
and concerning the punishment of the ungodly, their
fall, rejection, condemnation, shame, eternal fire, and
endless worm.'
eFrom Dr. Pusey's 'Doctrine of the Real Presence,' No 65c
pp. 605—609. See further Ibid.
f Apost. Const. Book v. c. 7. p. 122. Edinb; Tr.

Minutius Felix. S. Hippolytus. 193
14. Minutius Felix (later than Tertullian whom
he imitated, about A.D. 220.) Csecilius objected to
Christians, as their known belief,
ls Deceived by this error [the resurrection of the
body] they promise to themselves, as being good, a
blessed and perpetual life after their death ; to others,
as being unrighteous, eternal punishment.'
Octavius retorts, that their own poets believed it :
'And yet men are admonished, in the books
and poems of the most learned poets, of that fiery
river and of the heat flowing in manifold turns
from the Stygian marsh ; things which, prepared for
eternal torments, and known to them by the in
formation of daemons and from the oracles of their
prophets, they have delivered to us. And there
fore among them also even king Jupiter himself
swears religiously by the parching banks and the
black abyss ; for, with foreknowledge of the punish
ment destined to him with his worshippers, he shud
ders ! Nor is there either measure or termination
to. these torments V
15. S. Hippolytus, Bishop of Portus opposite Ostia,
was martyred, probably, under Maximin, and so be
tween A.D. 235—239.
''He [Christ], in administering the righteous
judgement of the Father to all, assigns to each what
is righteous according to his works. And being
present at His judicial decision, all, both men and
angels and daemons, shall utter one voice, saying,
° Minut. Felix, Octavius c. xi. Ed. Tr. T. xiii. 466.
h lb. c. xxxv. I have omitted what follows as an individual theory.
• ' Disc. ag. the Greeks fragm. Gall. Bibl. Patr. ii. 451. T. ii. 2.
p. 49. Edinb. Tr. O

194 S. Hippolytus.
"Bighteous is Thy judgement." Of which voice
the justification will be seen in awarding to each that
which is just ; since to those who have done well
shall be assigned righteously eternal bliss, and to
the lovers of iniquity shall be given eternal punish
ment. And the fire, which is unquenchable and
without end, awaits these latter, and a certain fiery
worm which dieth not.'
' j These [the Pharisees] likewise acknowledge that
there is a resurrection of flesh, and that the soul is
immortal, and that there will be a judgement and
conflagration, and that the righteous will be impe
rishable, but that the wicked will endure everlasting
punishment is unquenchable fire.'
' k By means of this knowledge [of God] you [the
heathen] shall escape the approaching threat of [the]
fire of judgement, and the rayless scenery of gloomy
Tartarus, where never shines a beam from the irra
diating voice of the Word ! [In this manner you
shall never have to breast] the boiling flood of hell's
eternal lake of fire, and the eye ever-fixed in mena
cing glare of [wicked] angels chained in Tartarus as
punishment for their sins. [And you shall never be
gnawed upon by] the worm that ceaselessly coils for
food around the body.'
16. S. Cyprian. His doctrinal accuracy is recog
nised by S. Augustine, and was owing, probably to
' l direct Divine instruction,' which was poured into
him so abundantly at his Baptism, so habitually,
vouchsafed to him in guidance m. He speaks of the
¦> Refutation of all heresies, ix. c. 23 p. 360. Ed. Tr.
k Ib. 30. Ed. Tr. p. 401 . * See Pref. to his Epistles p. xi. Oxf.
Tr., and his, ad Donatum n. 3. Treatises p. 3. Ib. m Ib. p. xxv.

S. Cyprian. 195
fear of hell, as the only ground of the fear of death,
to any one ;
' n Let him fear to die, who is to pass from death
here into the second death ; let him fear to die, on.
whom, at his going away from life, an eternal flame
will lay pains that never cease.'
'"Believe in Him, Who never deceives. Believe
in Him, Who foretold that all these things should
he ; believe in Him, Who to them who believe will
give the reward of life eternal; believe in Him,
Who on them that believe not, will bring down
eternal punishments in the fires of Gehenna. What
glory will faith then have, and what penalty will
faithlessness, when the day of judgement comes !
What joy for the believers, what sorrow for the
faithless ; to have refused to believe here, and now.
to be unable to return, in order that they may be
lieve ! Gehenna ever burning will consume the ac
cursed, and a devouring punishment of lively flames ;
nor will there be that, whence their torments can ever
receive either repose or end. Souls with their bodies
will be saved unto suffering, in tortures infinite.'
' Then there will be pain of punishment without
the profitableness of penitence, lamentation will be
vain, and entreating ineffectual. Too late will they
believe in an eternal punishment, who refused to be
lieve in the life eternal. Wherefore while it may
be done, give heed to safety and life.'
'Believe and live ; you have been our persecutors
in time ; in eternity be companions of our joy.'
'Once gone forth from hence, there is no more place
° de mortal, n. 10. p. 223. Oxf. Tr.
0 ad Demetrian. nn. 13—15. pp. 213—215. Ib.
o 2

196 S. Cyprian.
for repentance ; no satisfaction can be accomplished ;
it is here that life is either lost or saved ; it is here
that eternal salvation is provided for, by the worship
of God and the fruit of faith.'
In his Epistles, he speaks of
' p gains which sever men from the feast of Abra
ham, Isaac, and Jacob, and bring them down, ill and
to their ill, fattened in this world, to the punishment
of hunger and thirst eternal.'
He has the contrast so frequent in the martyrs,
' q Having before our eyes the fear of God and eter
nal punishment, more than the fear of man and brief
suffering.' 'rYe, who have sowed glory, reap the fruit of
glory and, placed on the floor of the Lord, see the
chaff burnt up with inextinguishable fire.'
' 3 To us it is of no moment, by whom or when
we be slain, since we shall receive from the Lord the
recompense of our death and our blood. Their 'con
cision' is to be bewailed and lamented, whom the
devil so blinds, that, thinking not of the eternal
punishments of hell, they endeavour to imitate the
advent of Antichrist who is now approaching.'
17. The Becognitions op Clement are quoted
by Origen in his Commentary on Genesis, written
A.D. 231 . Buffinus, in the Preface to his translation,
speaks of it as the work of S. Clement of Borne. It
is of course only given as evidence of the prevailing
belief. P Ep. ii. p. 4. Ib. a Ep. viii. n. 2. p. 18. Ib.
r Ep. xxxvii. ad Moys. et Max. n. 2. p. 84.
s Ep. lix. ad Corn. n. 25. p. 1/0.
1 S. Epiphanius thought, that, except a few genuine parts, " the

The Recognitions of Clement. 197
. <uGod made two kingdoms, the present and the
future, and appointed to each its time, and that the
Day of Judgement which He fixed should be waited
for, wherein there is to be a sifting of things and of
souls; so that the ungodly for their sins shall be
given over to eternal fire, but they who lived accord
ing to the Will of God their Creator, receive a bless
ing for their good works, shining in brightest light,
brought to the eternal dwelling-place, and abiding
in incorruption, so to receive the eternal gifts of goods
ineffable.' <vBut those who shall refuse to receive those
things which are spoken by us, shall be subject in
the present life to diverse daemons and disorders of
sicknesses, and their souls after their departure from
the body shall be tormented for ever. For God is
not only good, but also just ; for if He were always
good, and never just, to render to every one accord
ing to his deeds, goodness would be found to be in
justice. For it were injustice, if the impious and
the pious were treated by Him alike.'
' w For the patience of God waiteth for the conver
sion of men, as long as they are in this body. But
if any persist in impiety till the end of life, then
as soon as the soul, which is immortal, departs, it
Travels of Peter " were Ebionite. Hser. 30. n. 15. Ruffmus thought
the Recognitions interpolated by an Eunomian, de adulterat. libb.
Orig., in App. ad Orig. Opp. T. iv. p. 50 ed. de la Rue. On what
grounds Dr. Farrar calls them ' the malicious Clementines,' I know
not, nor on what supposition of the date of the Clementines, he says
that ' the view of endless torments was first distinctly formulated in
them.'(Et. Hope p. 180.)
u Recogn. S. Clementis. i. 24. Coteler Patres Apostolici. i. 493.
v Book iv. c. xiv. p. 290. Edinb. Tr. w B. v. 27, 28. p. 320. Ib.

198 The Recognitions of Clement.
shall pay the penalty of its persistence in impiety.
For even the souls of the impious are immortal,
though perhaps they themselves would wish them
to end with their bodies. But it is not so ; for they
endure without end the torments of eternal fire, and,
to their destruction, they have not the quality of
mortality.' ' x If any are evil, not so much in their mind as
in their doings, and are not borne to sin under the
incitement of purpose, upon them punishment is in
flicted more speedily, and more in the present life ;
for everywhere and always God renders to every one
according to his deeds, as He judges to be expedient.
But those who practise wickedness, of purpose, so
that they sometimes even rage against those from
whom they have received benefits, and who take no
thought for repentance — their punishment He defers
to the future. For these men do not, like those of
whom we spoke before, deserve to end the punish
ment of their crimes in the present ; but it is allowed
them to occupy the present time as they will, be
cause their correction is not such as to need temporal
chastisements, but such as to demand the punishment
of eternal fire in hell ; and there their souls shall seek
repentance, where they shall not be able to find it.'
Spurious Epistle of Peter to James prefixed to
the Clementine Homilies.
' y In addition to all these things, if I shall lie, I
shall be accursed living and dying, and shall be pu
nished with everlasting punishment.'
' z If any one, after taking this adjuration, shall
act otherwise, he shall with good reason incur eter-
11 ix. 13. p. 409. Ib. y c. iv. n. 4. z Ib. c. v. Edinb. Tr.

Clementine Homilies, and Spurious Epistles. 199
Dal punishment. For why should not he, who is
the cause of the destruction of others, be destroyed
himself?' Epistle of Clement to James.
' aBe faithful with respect to your trusts. More
over you will persevere in doing these things,
and things similar to these until the end, if you
have in your hearts an ineradicable remembrance
of the judgement that is from God. For who
would sin, being persuaded that at the end of
life there is a judgement appointed of the righteous
God, Who only now is [now is alone] longsuffering
and good, that the good may in future enjoy for
ever unspeakable blessings ; but the sinners, being
found as evil, shall obtain an eternity of unspeakable
punishment?' Clementine Homilies. ' b Though by the disso
lution of the body you should escape punishment,
how shall you be able by corruption to flee from
your soul, which is incorruptible? For the soul
even of the wicked is immortal, for whom it were
better not to have it incorruptible. For being pu
nished with endless torture under [by] unquench
able fire, and never dying, it can receive no end of
its misery.'
18. Celsus and Okigen are both witnesses, that
Christians believed in an eternity of punishment.
Celsus, to weaken the force of the argument from the
sufferings which the martyrs underwent sooner than
abjure Christianity, tells Origen that Heathen priests
a c. x. lb. p. 11.
b Horn. xi. c. 11. On the quotation ofthe words ' For the soul' &c.
as S. Clement's see Coteler ad loc. Patr. Ap. i. 694.

200 Celsus and Origen.
taught the same doctrine of eternal punishment as
the Christians, and that the only question was, which
was right.
' c Just as you, good sir, believe in eternal punish
ments, so also do the priests who interpret, and ini
tiate into, the sacred mysteries. The same punish
ments, with which you threaten others, they threaten
you. Now it is worthy of examination, which of the
two is more firmly established as true : for both
parties contend with equal assurance, that the truth
is on their side.'
Okigen answers, 'He would, then, have us believe,
that we and the interpreters of the mysteries equally
teach the doctrine of eternal punishment, and that it
is a matter for inquiry, on which side of the two the
truth lies. Now I should say, that the truth lies
with those, who are able to induce their hearers to live
as men, who are convinced of the truth of what they
have heard. But Jews and Christians have been
thus affected by the doctrines which they hold about
what we speak of as the world to come, and the
rewards of the righteous and the punishments of
the wicked. Let Celsus then, or any one who will,
show us, who have been moved in this way in re
gard to eternal punishments by the teaching of
heathen priests and mystagogues. For surely the
purpose of him who brought to light this doctrine
was, not only to reason upon the subject of punish
ments and strike men with terror of them, but to
induce those who heard the truth to strive with all
their might against those sins which are the causes
,of punishment.' c c. Cels, viii. 48. p. 532. Edinb. Tr.

Arnobius. Lactantius. 201
Origen's answer acknowledges that the doctrine
of eternal punishment had been taught to Christians,
that One had taught it, and that it has produced the
effects, which He had in teaching it, to set Chris
tians to strive with all their might to conquer the
sin, which caused it.
19. Arnobius. A.D. 303. In his time the heathen
ridiculed the Christians for their belief of hell and of
fires which cannot be quenched. They assumed it
then to be a part of the Christian faith. Arnobius,
as his way is, retorted on the heathen, that their
philosopher, Blato, teaches the same. His own opi
nion is obscure, but of no moment, since, although
sincere, he was never well-instructed.
<dDo you dare to laugh at us, when we speak of hell
and fires which cannot be quenched, into which we
have learned that souls are cast by their foes and
enemies? What, does not your Plato also, in the
book which he wrote on the immortality of the soul,
name the rivers Acheron, Styx, Cocytus and Puri-
phlegethon, and assert that in them souls are rolled
along, engulfed and burned up ? '
20. Lactantius, a disciple of Arnobius, was also
imperfectly acquainted with the Christian faith.
'Would,' says S. Jerome e, ' he could have established
what is our's, as readily as he destroyed the things
of others ! '
His teaching as to eternal punishment is distinct.
<fIf the soul, which has its origin from God, gains
the mastery, it is immortal, and lives in perpetual
4 adv. Gentes ii. 14. pp. 79, 80. Edinb. Tr.
e Ep. 58 ad Paulinum n. 10. Vail.
' Institt. Div. II. xiii. T. i. p. 121. Ed. Tr. add VI. iv. p. 358 lb.

202 Lactantius.
light; if, on the other hand, the body shall over
power the soul, and subject it to its dominion, it is
in everlasting darkness and death. And the force
of this is not, that it altogether annihilates the souls
of the unrighteous, but subjects them to everlasting
punishment. We term that punishment 'the second
death,' which is itself also perpetual, as also is im
mortality. We thus define the first death ; 'Death is
the dissolution of the nature of living beings : ' or
thus : ' Death is the separation of body and soul.'
But we thus define the second death : ' Death is the
suffering of eternal pain ; ' or thus : ' Death is the
condemnation of souls for their deserts to eternal
punishments.' '
' s At the same time shall take place that second
and public resurrection of all, in which the unright
eous shall be raised to everlasting punishments.
These are they who have worshipped the works of
their own hands, who have- either been ignorant of,
or have denied, the Lord and Parent of the world.
But their lord with his servants shall be seized and
condemned to punishment, together with whom all
the band of the wicked, in accordance with their
deeds, shall be burned for ever with perpetual fire
in the sight of angels and the righteous.'
'hThe power of God is so great, that He perceives
even incorporeal things, and manages them as He
will. For even Angels fear God, because they can
be chastised by Him in some unspeakable manner ;
and devils dread Him, because they are tormented
and punished by Him. What wonder is it, there
fore, if souls, though they are immortal, are never-
s lb. VII. xxvi. p. 482 Ed. Tr. t lb. VII. xxi. p. 473. Ib.

Lactantius. Julius Firmicus. 203
theless capable of suffering at the hand of God ? For
since they have nothing solid and tangible in them
selves, they can suffer no violence from solid and
corporeal beings; but because they live in their
spirits only, they are capable of being handled by God
alone, Whose energy and substance is spiritual. But,
however, the sacred writings inform us, in what man
ner the wicked are to undergo punishment. For
because they have committed sins in their bodies,
they will again be clothed with flesh, that they may
make atonement in their bodies ; and yet it will not
be that flesh with which God clothed man, like this
our earthly body, but indestructible and abiding for
ever, that it may be able to hold out against tortures
and everlasting fire, the nature of which is different
from this fire of ours, which we use for the necessary
purposes of life, and which is extinguished unless it
be sustained by the fuel of some material.'
21. Julius Firmicus (about A.D. 340) may be
added here, since he, like Lactantius and Arnobius,
wrote against heathenism. He also is a writer of no
weight in himself. He wrote to advocate the sup
pression of heathenism, on account of the immorality
of the fables about the heathen gods and goddesses.
Using our Lord's contrast of Dives and Lazarus,
he says,
''The deserts of each are weighed with the like
goodness : on him life is bestowed, for the evils of
this world ; to thee, for this world's goods, the per
petual punishment of torments.'
Of heathen idolatries,
'JOn that food [received in the mysteries] death
ever followeth and perpetual punishment.'
' de err. prof, relig. p. 38 Ouz. j lb. p. 36.

204 S. Methodius. S. James of Nisibis.
Of the evil spirits, as objects of heathen worship,
' k This result and end awaits you ; this the pu
nishment, which God has appointed for deceiving
mankind, that he should burn in perpetual flames,
who against the will of God deceived or destroyed
unhappy man.'
22. S. Methodius, whom Epiphanius calls ua
learned man, who contended earnestly for the truth,'
died by martyrdom A.D. 303. He introduces Su
sannah, in a sort of litany, saying to the elders,
' mIt is much better for me to die than by betraying
to you, adulterers, the bed of my husband, to suffer
eternal punishment from the fiery wrath of God.
Save me, 0 Christ, from this present evil.
For Thee, 0 Christ, I keep myself pure ; and hold
ing a lighted torch, 0 Bridegroom, I go to meet Thee.'
! 23. S. James op Nisibis A. D. 325. 'n We should
fear the second death, which is full of weeping and
gnashing of teeth, of groans and anguish and tribula
tions ; that death which dwelleth in outer darkness.
To the wicked who believe not that resurrection, woe
is reserved. It were better for them, not to rise at
all, even as they do not believe that they shall rise — ¦
The ungodly, stricken with terror, fears that morn
ing ; for he is to be set as guilty before his Lord.
For our faith teacheth, that, when men sleep, the
souls of those who are just go to God; but those
who are sinners to Gehenna.'
24. S. Athanasius. '"Wherefore the Lord hath de
clared that for such things the punishment shall be
k Jul. Firm. p. 32. 1 Hcer. 64. n. 63.
m Conv. Virg. Orat. xi. Bibl. Patr. iii. 702.
n Serm. 8. de resurr. mort. n. 8. p. 267. ed. Anton.
0 Ep. iv. ad Serapion. fin.

S. Athanasius. 205
to both [Arians and Pharisees] without pardon, in
that He says, "Whoso shall speak against the Holy
Ghost, it shall not be forgiven him, neither in this
world nor in the world to come." And with reason;
for he who denieth the Son, on whom should he call,
to obtain propitiation ? Or what life or rest shall he
obtain, who hath rejected Him Who saith, 'I am the
Life,' and, ' Come unto Me, all ye who are weary and
heavy laden, and I will give you rest?' These then
being thus punished, it is manifest that they who are
pious towards Christ and adore Him both in flesh and
spirit, and are neither ignorant that He is the Son
of God, nor deny that He was made the Son of Man,
but who also believe that " in the beginning was the
Word," and "the Word was made flesh," will reign
eternally in heaven, according to the holy promises
of our Lord and Saviour Jesus Christ Himself, "these
shall go away into everlasting punishment and the
righteous into life eternal." '
' p Consider this, ye that forget God. As a Lover
of mankind, after rebuking, He adds exhortation
also, giving place for repentance. Understand ye,
that I am longsuffering, not as having pleasure in
the things ye do, but giving place to repentance. If
not, the ungodly one or ungodliness snatcheth us
away, there being none to deliver us. For I de
liver those who understand, who cease their evil and
say, ' We have transgressed, we have committed ini
quity, we have been ungodly.' For he who still doeth
evil cannot confess. ' Lest he pluck you away and
there be none to deliver you : ' i.e. repent, lest death
rend away thy soul, for there is none to deliver those
p on Ps. xlix. [1.] 22.

206 Eusebius. Theodore, Bishop of Heraclea.
who in Hades are taken in their sins : for the soul is
plucked away, as having wholly fallen from God.'
25. Even Eusebius has,
'i Who those were (whose worm dieth not) he shew
ed in the beginning of the prophecy, " I have nou
rished and brought up children and they have set Me
at nought." He spoke darkly then, of those of the
Jews, who set at nought the saving grace. Which
end of the ungodly our Saviour Himself also ap
points in the Gospel, saying to those who shall stand
on the left hand, "Go ye into the everlasting fire,
prepared for the devil and his angels." As then the
fire is said there to be ' everlasting,' so here ' un
quenchable;' one and the same substance encircling
them according to both Scriptures.'
' r They lie in the hell like sheep ; death shall feed
them.' Having said what befel the ungodly before
death, he now says what they shall suffer in hell it
self. For they shall be like sheep of death, being pas
tured by it. According to Symmachus, ' they made
themselves like sheep of hell.' For they would not be
placed under the good Shepherd. Therefore they be
came sheep of death, and some he will lead away to
everlasting fire ; some, where there is weeping and
gnashing of teeth ; some into the outer darkness.'
26. Theodore, Bishop oe Heraclea A.D. 234.
' s a man of singular learning,' a Semi-Arian.
' ' This corruptible must put on incorruption, and
9 on Is. lxvi. ult. in Montfaucon Coll. Nova T. ii. p. 593.
r on Ps. xlviii. [xlix.] 15. Ib. i. 207.
3 Theodoret H. E. ii. 3. S. Jerome de Virr. 111. calls him ' ele
gant and clear in language and of historical understanding.' c. 90.
4 Extract in S.Jerome Ep. 119 ad Minerv. et Alex. n. 2. Peta
vius (de Ang. iii. 8. 10) quotes this, as S.Jerome's own saying.

Acacius. 207
this mortal must put on immortality, that on either
side it may be able to abide for ever, either in pu
nishment (pcenis) or in the kingdom of heaven.'
27. Acacius, a disciple of Eusebius of Caesarea
whom he succeeded in his see A.D. 340, was an un
scrupulous and changeable heretic, but <uno common
man, with great natural powers both of thought
and speech.' The Benedictines suggest, that he
may be the person designated by S. Gregory, as 'Tthe
first in speech of those among the [Arian] Bishops
who were eloquent.'
'x We read in the same Epistle [1 Cor.] the discourse
of the Apostle of a sacred diversity of resurrection,
not in the nature of the body, but in the variety
of glory, in that some rise to a perpetual punishment,
others to everlasting glory.' — In which opinion the
Church most acquiesces, that we all die by a common
death, but are not all changed into glory, according to
what Daniel writes, "Many sleeping in the dust of
the earth shall rise again, some to everlasting glory,
some to shame and everlasting contempt." For those
who shall rise again to shame and everlasting con
tempt shall not rise again to eternal glory, into which
Paul and those who are with him shall be changed.
This being so, and so understood by us, to acknow
ledge the ' change ' in those only, who shall rise again
to glory; but of sinners and unbelievers, who are
called dead, and shall arise incorrupt, it is not to be
called ' change,' but perpetual punishment.'
28. S. Cyril, Bishop of Jerusalem, in Catechetical
Sermons on the Creed.
' 7 Though the resurrection is common to all men, it
"Soz. H. E. iv. 23. T Orat. 23. n. 21 . x in S. Jerome 1. c. n. 6.
y S. Cyril Lect. iv. n. 31. p. 48. Oxf. Tr.

208 S.Cyril, Bishop of Jerusalem. Lucifer of Cagliari.
is not alike to all ; for we all indeed receive everlast
ing bodies, but not all the same bodies. For the just
receive them, that through eternity they may join
the Choirs of Angels, but the sinners, that they may
undergo for everlasting the torment of their sins.'
' z We shall be raised therefore, all with onr bodies
eternal, but not all with bodies alike : for if a man
is righteous, he will receive a heavenly body, that
he may be able duly to hold converse with Angels ;
but if a man is a sinner, he shall receive an eternal
body, fitted to endure the pains of sins, that it may
burn eternally in fire, nor ever be consumed.'
29. Lucifer op Cagliari. 'aThou, on the con
trary, if thou wiliest to persevere in thy faithlessness,
shalt have to be in the outer darkness, as a deserter
of the warfare and an assailant of the truth, who doest
the will of the devil, whence, unless thou extricate
thyself from his snares, thou must be tormented with
him in the quenchless fire, as it is written. This
we say, not of any one of ourselves ; for of you pre
varicators, of you blasphemers, who deny the Only-
Begotten Son of God to be that true Son, and of all
who decline to believe in Him, we read it said in the
most holy prophet, " Their worm shall not die and
their fire shall not be quenched." '
30. S. Hilary. ' b But if, considering the long pati
ence of God, which is lengthened out to the advance
ment of man's salvation, he shall behave insolently
to his fellow-servants, and give himself up to the evils*
and vices of the world, living only for things present
in provision for the belly, the Lord will come, on a
1 Lect. xviii. n. 19. p. 249. Oxf. Tr. a Moriendum esse pro Dei
Filio, to the Emperor Constantius. Bibl. Patr. Tom. iv. 248.
b S. Hil. in S. Matt. cap. 27. n. 2.

S. Hilary. 8. Zeno. 209
day unlooked-for, and sever him from the good things
which He had promised, and will appoint his portion
with hypocrites in an eternity of punishment, be
cause he gave up hope of His coming, because he
obeyed not His commands, because he studied things
present, because he lived the life of the heathen,
because, giving up thought of the judgement, he
harassed the household committed to him with hun
ger, thirst, slaughter.'
'"An eternity of the body is destined for the hea
then too, so that there shall be in them eternal matter
for the eternal fire, and in all being everlasting,
everlasting punishment shall be put in force. If
then the heathen have a corporeal eternity, only that
they be destined to the fire of judgement, how pro
fane is it, that the holy should doubt of the glory
of eternity, when the ungodly have eternity for
punishment ! '
31. S.Zeno, eighth Bishop of Yerona, in the latter
part of the fourth Century d. He comments on the
first psalm, " The ungodly shall not arise in the
judgement, nor sinners in the council of the just."
' e In different stages and sentences, according to
their deserts, he marks in very few words the judge
ment of the whole human race. For the ungodly dif
fers from the sinner, as the sinner from the just.
He himself assigns no judgement to the ungodly,
because, by their ungodliness, they have been judged
already ; nor did he think sinners, who are to be
judged, worthy of the Council of the j ust, who shall not
" lb. cap. 5. n. 12. d Diss. Ballerini i. c. 3. p. lxix.
e Lib. ii. Tract, xxi. pp. 221—224. ed. Ballerini. On the passage
itself, see the Ballerini's. Diss. ii. c. ix. pp. cxvii— cxix.
P

210 S.Zeno.
be judged. Now we ought to Know (since the just are
destined to perpetual life and the ungodly to eternal
punishment, and no further enquiry awaits) who they
are, for whom judgement is in store. And from whom
should we know this, except from the Lord Him
self Who continues His own word [" whoso believeth
in Me shall not be judged"] "this is judgement,
that light is come into the world, and men loved dark
ness rather than light." He marked out doubtful and
slippery Christians, who are intermediate between
godly and ungodly, holding fully with neither, since
they cease not to hold with both. — So then it is meet
that there should be three judgements. One, of the
just, who not only shall not be judged, but who shall
judge this world, as the Apostle says, "Know ye not,
that the saints shall judge this world ?" A second, of
the ungodly, who are not to be judged, because they
have been judged already, but shall perish, as Scrip
ture says, "The way of the ungodly shall perish."
A third, of sinners, the secrets of whose crooked and
dubious life must needs be examined. — So it will be,
that the just shall receive a crown ; sinners, being
either excused or amended, forgiveness ; but to the
ungodly shall be assigned everlasting punishment.'
32. S. CjESArius, youngest brother of S. Gregory
Nazianzen, a pious layman and physician, disputed
with the Emperor Julian on the faith. He says, 'f I
have not set down things extemporised of my own,
but in the meadows of the celebrated and blessed
fathers, I have collected from their rosebeds.'
' s With him [David] agreeth the sublime prophet
f Dial. i. Interr. i. Gall. Bibl. Patr. vi. p. 5.
« Dial. iii. Interr. 140. pp. 97, 98. Gall.

S. Cmsarius. 211
Isaiah, "Let the ungodly be taken away, that he may
not see the glory of the Lord," which S. Paul con-
firmeth, saying, " As many as have sinned without
law, shall perish without law, ' ' speaking of their entire
desertion by God and His aversion, and the punish
ment for endless ages. This same do the prophets
also shew, that the ungodly shall not, when raised,
be presented for judgement, but shall be forthwith
led off to condemnation with their prince the devil.'
"Tn every generation we remember the Name of
Christ, having been made by Him rulers of the Ene
mies and lords, through Baptism and the Holy Spirit
given us in it; which let us take heed to honour,
living virtuously, not inflicting on them spot or stain
of unclean life, lest the Lord, when He judgeth,
cut us in two, and destroy us with the rulers who
believed not, into the everlasting fire, depriving us
of the spiritual grace and baptism. Not as one of
the fablers thought, soothing the ears but not nou
rishing the soul, that the vengeance on sinners shall
have an end, because the Lord only called the aveng
ing fire 'eternal' and not 'eternal of eternities'.'
For when the prophet saith, "Thy word, O Lord,
endureth for ever in heaven," should we therefore
think that God the Word is in heaven, but, after the
eeon, goeth forth out of the heaven ? And again the
same saith, "And the truth of the Lord abideth for
ever." Shall then after the lapse of a certain time
the Lord not be true ?— And the Judge Himself saith
in the Gospels to His holy Apostles, " I am with you
always to the end of the Mon." Are we to conceive
that He will be with the saints for a time, and not
h lb. pp. 99, 100. ' See above p. 39 note j.
P 2

212 S.Ccesarius. Titus of Bozra. S. Epiphanius.
rather eternally and without end? How were it not
extremest madness to assign an end to the seon, and
that the devil, with the wicked men driven away
to him, shall be freed from suffering, being punish
ed no more ? For so contrariwise it would happen to
the just, that having, till some aeon, lived happily
and without fear, they should again die, or under
go something, their seon being concluded. For the
Judge declared, " These shall go away into everlast
ing life, and the others into everlasting punishment."
It must then needs be, that when the punishment
of the one is ended, the life of the other should be
ended, as those say, who are deprived of real life.'
' k By ' the floor,' I understand the Church of all
people, and the resurrection of all mankind from the
dead, in which the Divine sentence, like a fan, scat
ters to the fire to an everlasting burning, the chaff-
like and unstable, blown about with every wind of
sin, and become light and unfruitful.'
33. Titus, Bishop of Bozra, about A.D. 362.
In contrast with the first judgement on the Jews,
he says,
' l In the Second Coming of Christ our true God,
they will all, as in a sort of internecine war, be given
over to punishment which shall have no ending.'
34. S. Epiphanius A.D. 368, Of him it is not
necessary to say any thing, since he held a local
Council, in which the errors of Origen were con
demned1". 35. S. Ephraem. A.D. 370. '"For it is a place of
k Csesar. Dial. iv. Interr. 187 p. 141. Ib.
1 on S.Luke c. 19. Bibl. Patr. T. iv. p. 458.
f See above p. 136. » Can. necr. 1 %. Opp. Syr. iii, 243.

S. Ephra&rii. S. Basil. 213
sentence and has no ending : for the judgement is
true and kings cannot undo it ; the light there grows
not dark, and the darkness there shines not ; the
glory there cometh not to nought, and the weeping
there ceaseth not; the bliss there faileth not, and the
disgrace there waneth not.'
(b And I go Up to doom and to chastisements which
have no ending ; and in torment that passeth not, I
abide and am tormented.'
(p Sooner is there hope to come out of the midst of
hell.' ' i That fire which is unquenchable, not consum
ing what it devoureth, for it was not appointed to
consume, but to cause suffering and agony. — It
burneth with mingled darkness and gnashing of
teeth: it devoureth and wasteth ahd consumeth;
darkness and not light; causing suffering and not
extinguished ; for it is for ever, as it is written.'
36. S. Basil. ' r Blessed he who, in the day of the
righteous judgement of God, " s when the Lord shall
come to lighten the works of darkness and to make
manifest the counsels of the heart," shall with all
boldness come under that light of examination and
return unshamed, having his conscience undefiled by
evil works. For they Who have done evil shall arise
to reproach and shame, seeing in themselves the
foulness and the marks of their evil deeds. And
perhaps more fearful than the darkness and the
eternal fire is that shame, which sinners will have as
their companion in eternity, having ever before their
0 lb. 244. P Rhythm 2 on the faith p. 413 Oxf. Tr.
4 Serm. exeg. in Script. Opp. Syr. ii. 354.
r In Psalm 33. n. 4. Opp. i. 147- Ben. s 1 Cor. iv. 5,

214 S.Basil.
eyes the traces of that sin in the flesh, as a dye which
cannot be washed out, abiding for ever in the me
mory of their souls.'
' * Let no one deceive thee with vain words : for
sudden destruction will come upon thee, and the
overthrow shall overtake thee, like a whirlwind.
The dark angel will come, carrying away by force,
and dragging thy soul bound with sins,, often turn
ing back to the things here and mourning voice-
lessly, the organ of lamentation being now closed.
0, how wilt thou tear thyself! how groan ! repenting
uselessly of thy counsels, when thou shalt see the
gladness of the righteous in the bright distribution of
gifts, and the dejection of sinners in the deepest dark
ness ! What wilt thou then say in the sorrow of thy
heart ? Woe is nie, that I did not cast from me this
heavy weight of sin, when it was so easy to lay it
aside, but I dragged upon myself the heap of these
evils ! Woe is me, that I washed not away the stains,
but am branded with the sins ! Now should I have
been with the Angels ; now should I have had the
fruition of the heavenly joys. Woe for the evil
counsels ! For a brief enjoyment of sin, I am tor
mented deathlessly : for pleasure of the flesh, I am
given over to the fire. Just is the judgement of
God. I was called, and I obeyed not ; I was taught,
and I attended not : they bore witness to me, and I
mocked.' ' u What must their minds needs be at this [the re
velation of the whole self in the general Judgement]
who have lived amiss ? Where will that soul sink
* Horn. 13 in S. Baptisma n. 8. Opp.ii. 121, 122.
" Ep. 46 ad virg. lapsam n. 5. Opp. iii. 139.

S. Gregory Naziansen, his positive teaching. 215
down, which is suddenly seen in the gaze of so many
spectators, full of shame ? With what body shall it
endure those interminable and unendurable scourges,
where is the quenchless fire and the worm punishing
deathlessly, and the dark and horrible abyss of hell,
and the bitter groans, and the vehement wailing, and
the weeping and gnashing of teeth, where the evils
have no end ? For there is no liberation from these
things after death, nor any device or means of escap
ing those bitter prisons.'
37. S. Gregory Nazianzen. ' x I will not speak of
the tribunals there [after death], to which the sparing
here delivers over, so that it is better to be disci
plined now and cleansed, than to be transmitted to
the torment there, when it is the hour of punish
ment, not of cleansing. For as he who remembers
God is superior to death (and well has the divine
Bavid uttered this truth), so there is not to those
who depart to Hades, confession or amendment. For
God hath concluded here life and action, but there
the sifting of what has been done.'
<yThat sentence, after which is no appeal, no higher
judge, no defence through subsequent works ; no oil,
from the wise virgins or from those who sell, for the
failing lamps; no repentance of a rich man wasting
in flame, and seeking amendment for his relations ;
no appointed time of transformation ; but one last
fearful judgement, even more just than formidable,
yea rather the more formidable, because it is also just ;
when thrones are set, and the Ancient of days sitteth,
and books are opened, and a stream of fire sweepeth,
x S. Greg. Naz. Orat. 16 in patrem, n. 7- pp. 304, 305 Ben.
y Ib. n. 9. pp. 305, 306.

216 S. Gregory Nazianuen,
and the light is before, and the darkness prepared,
and they that have done good shall go to the resur
rection of life, which is now hid in Christ and which
hereafter shall be made manifest with Him : and they
who have done evil, to the resurrection of judgement,
wherein those who believe not have been already con
demned by the Word Who judgeth them : and the
unspeakable light shall receive the one, and the con
templation of the holy and royal Trinity, now shining
in them more clearly and purely, and wholly ming
ling Itself with the whole mind, which I conceive
alone to be especially the kingdom of heaven ; but
to those others, the torment will be, with the rest
or rather above all the rest, to be cast off from God,
and that shame in the conscience which hath no end.'
' z Whene'er I snatch an hour of sleep,
Ruthless is night to me ;
Mid scaring dreams I lie and weep ;
A place of doom I see,
And forms that stand in chill dismay
Before a Judge "Whom nought can sway.
On this side, boiling fierce and high,
A fount of quenchless fire ;
On that, the worm that cannot die
Feeds on with gnawings dire ;
Betwixt, with no indictment scroll,
Stands Conscience to accuse the soul.'
* Carm. Iamb. xix. (comparatio vitarum) T. ii. p. 223. ed. Morell.
Carm. L. 2. sect. 2. c. 8. T. ii. p. 400 ed. Caillau. For the trans
lation I am indebted to my friend Dr. Bright. I subjoin the Greek
of the most salient part in its marvellous condensation,
¦n-qyt) irafyXatpvcr ZvBqv do-ySeorou irvpos,
o-ku>\t]£ e/ceiOev IcrOioiv di'Stcos,
jxlaov avvaSbs, aypatjios KaTrjyopo's.

passages alleged against his faith. 217
8. Gregory was not one, who would assert posi
tively, what he did not certainly believe. These ex
plicit statements then require, that inferences should
not be drawn from others, so as to contradict them.
Such are those, adduced by Betavius a, according to
his wont of disparaging individual fathers.
1. S. Gregory invites the Novatians to a milder
discipline as to sinners.
' l How is that unlovingness of Novatus a law for
me, he who did not punish covetousness, that second
idolatry, but punished fornication so severely, as
though he were fieshless and incorporeal? What
say ye ? Shall we persuade you with these words ?
Come, stand with us [who are but] men. Let us
magnify the Lord together. Let none of you dare
to say, however confident in himself, " Touch me
not, for I am pure," and who is as I ? Give us too
of your brightness. Shall we not persuade you?
We will weep for you.'
And then follow the words relied on, in proof that
S. Gregory did not hold punishment to be eternal.
'Let them then, if they will, go our way and
Christ's : if not, let them go their own. Berhaps there
they shall be baptized with fire, the last Baptism and
more laborious and more enduring, which devoureth
what is coarse like hay, and consumeth the lightness
of all evil'
Apart from the manifest allusion to 1 Cor. iii, and
so to temporary punishment, there is nothing in the
passage to shew that S. Gregory held that the Nova
tians by their discipline, which, severe as it was, was
out of mistaken zeal for holiness, incurred God's ex-
a Pet. de Ang. iii. 7. 13. b Orat. 39. n. 19. p. 690. Ben.

218 S. Gregory Nasiansen, passages alleged against
tremest displeasure. It is altogether one assumption,
that S. Gregory held that they were cast into hell ;
it would be another, that hell was not eternal for any.
2. ' c I know of a cleansing fire, which Christ came
to cast upon the earth, Who Himself is mystically
called also a fire. And the quality of this fire is
to consume what is material, and evil dispositions,
which also He willeth to be kindled very quickly.
For He longeth to do good quickly, since He giveth
coals of fire also to our succour. I know also a fire,
not cleansing, but also punishing ; whether that fire
of Sodom, which God raineth on all sinners, mingled
with brimstone and storm ; or that which was pre
pared for the devil and his angels; or that which
goeth before the face of the Lord, and shall burn up
His enemies round about ; and that which is more
formidable than these, which is joined with the sleep
less worm, which is not quenched, but is coenduring
throughout eternity with the wicked. For all these
belong to destructive power, unless any one willeth
to understand this too in a milder way, and worthily
of Him Who punisheth.'
Since S. Gregory mentions four kinds of avenging
fire, and one of them is that ' prepared for the devil
and his angels,' it is clear that whatever this last
clause means, it cannot refer to the fire ' prepared for
the devil and his angels,' to which our Lord says that
in the Great Day, He shall bid those on the left hand
to depart. The Benedictine note is, ' a milder fire,
which does not destroy, like that of Sodom and that
reserved for the ungodly, but which should punish
the evil in time and cleanse from sins. Of which
c Orat, 40. n. 36. p. 720.

Hsbelief. S.Gregory of Nyssa'spositiveteaching. 219
Augustine says, ' Burn here, cut here; only spare for
eternity.' The remaining passage simply states, that he will
discuss the subject elsewhere. In prose it is
' Who formed them, when they were nothing,
and afterwards
Shall both form them, being dissolved, and bring
them to another life,
To have for their portion, either the fire, or God
illuminating.
But whether all shall hereafter (partake) of
God, be it discussed elsewhere.'
S.Gregory is not one to give hints of what he
held, but dared not speak of.
38. S. Gregory op Nyssa, (however he at times
Origenises) also expresses the common belief of
Christians. 'eThe tail and extremity of the enemy will be de
stroyed, i.e. death. And thus will be the complete
effacement of wickedness, when all are called up to
life by the resurrection ; the just being removed to
the portion above, those held fast by sins being de
livered over to the fire of Gehenna,'
Be speaks also of the rich man in the Gospel,
<fWho was clad in purple and fine linen, and
whom every sort of luxury and enjoyment of delicate
fare nourished as the fuel for the quenchless fire.'
And to those who delayed Baptism, in order that
they might continue in sin, yet have the forgiveness
through Baptism in the end, he appeals,
4 Naz. in lmo carm. heroico de vita sua sub fin. Ed. Gr. Lat. p. 41 .
e in diem Nat. Christi. Opp. iii. 343.
f contra eos qui differunt Baptisma. Opp. ii. 220.

220 S. Gregory of Nyssa, as an honest man,
' s Brovoke not by lingering Him Who baptizeth,
nor anger Him by deferring day by day, consuming
in promises the ebbing time, lest He, like the Bap
tist, call thee a generation of vipers, or a deaf adder
which is angered by the voice of the charmer, or shew
thee the axe sharpened and flashing, lying by the
tree and threatening to cut it down. But to choose
the lesser evil, better were it, that one to whom had
been vouchsafed the saving laver, should be again in
sin, than to end life, without partaking of the grace.
For upon offence perhaps pardon or clemency may
be bestowed, of which there is much hope among
the good; but the other hath salvation altogether
precluded by that definite sentence. For when I
hear that Voice of truth, saying, "Verily, verily,
I say unto you, unless one be born again he can
not see the kingdom of God," I can expect nothing
good for the unbaptized. For what pardon is it in
deed right to impart to those, who insulted the royal
grace, and accepted not the remission of their debt,
nor received their freedom adoring, nor embraced it
coming of itself to them from heaven, but through
their contempt of the gift insulted the Giver.'
Again, ' h Then he resumes what he had said be
fore about those who return in the evening and are
hungry like dogs and go about the city ; shewing, I
think, through this repetition that men, eitherwise,
will be hereafter also in the same good or evil, in
which they now are. For he who walketh around in
ungodliness, and doth not live in the city, nor in his
own life maintain the character of man, but becomes
wilfully beastlike and like a dog, will be punished
* Ib. pp. 219, 220. >' In Ps. xviii. Opp. i. p. 367-

must have believed hell. 221
in the hunger of all good things ; but he who con-
quereth the enemy and goeth on from strength to
strength and gaineth victory after victory, saith, " I
will sing to Thy might and rejoice in the morning
in Thy mercy," '
Here is the same abiding in good or bad, although
eternity is not mentioned.
The above clear and explicit preaching to his peo
ple, shews what was the faith of S. Gregory. What
ever be the explanation of the mists of Origenism,
which, at times, floated over his own imaginative
mind, or that of his saintly sister, S. Macrina1, to
whom he owed so much, nothing but a want of con
viction of the truth of the speculations could have
made him preach the exact contrary. Origen rightly
dreaded the effect of his speculations, to let loose the
passions of man, which, even with the dread of hell,
were, with difficulty, restrained k. This might have
been ground enough to withhold any one from teach
ing positively, what he held as his own personal
opinion only. Modesty might say to any one, 'I
may be wrong, and then what untold evil should I
be doing ! ' But it would be morally wrong, to teach
any thing contrary to what any one believed to be
true. And so, judging one's neighbour as one's self,
we are bound to think, that those who taught the
truth as to eternal punishment, had no convictions op
posed to it, It is little to claim for S. Gregory, that
he was an honest man. But even heathen honesty
'"hated, like the gates of hell, one who concealed
one thing in his breast, and uttered another." Even
' de anima et resurr. Opp. ii- 66.
k c. Cels. vi. 26. ' Horn. II. 9. 313.

222 S. Andrew of Caesarea.
Synesius, in his memorable condition of being made
a Bishop, while not holding the Christian faith as
to the resurrection, only stipulates that he ' m might
philosophise at home, and mythologise abroad ; i. e.
teach fables :' but this too he explains to be, ' al
though not teaching, yet neither unteaching, but
letting them remain in their preconceived opinion.'
To teach, as Dr. Farrar suggests to have been done,
^mvavTa awhoiai,, would be cowardly and vain as well
as hypocritical, letting those who would, see that
any one has attained a higher wisdom than he ven
tured to speak plainly.
39. S. Andrew, Bishop of Cesarea, is said to have
been the successor of S. Basil ".
' ° By this casting of death and hell into the lake
[of fire,] it is conveyed, that among those who are
written in the book of life, no death or corruption
shall further reign, but only life and incorruption.
Nor wonder thou that all who are not written in
that book, shall be cast into one lake of fire. For
as with God the Father there are many mansions of
those who shall be saved, so there too will be divers
places of punishments. For some will be severer,
others milder, by which those shall be assailed for
ever, who are not written in the book ofthe living.'
40. S. Macarius of Egypt, A.D. 373, was called the
Great ; he was a contemporary of S. Athanasius, and
a friend of S. Anthony. He dwells on the different
degrees of punishment in Gehenna, in contrast with
the different degrees of bliss in heaven.
™ Ep. 105. Euoptio fratri, p. 249. ed. Petav.
n Series auctt. in Bibl. Patr. T. v.
0 Comm. in S. Joann. Apoc. c. 63 on c. xx. 14. Bibl. Patr. v. 629.

SS. Macarius of Egypt and Alexandria. 223
'PSome say that there is one Kingdom, and one
Gehenna ; but we say, that there are many degrees
and differences and measures, both in the Kingdom
and in Gehenna. — In the world some are murderers,
some fornicators, some robbers; others again give
their own to the poor. The Lord regardeth both, and
giveth rest and reward to those who do well. For
there are surpassing measures and little measures ;
and in the light itself and glory there is a difference,
and in Gehenna too and in punishment there are
poisoners and robbers, and others who commit small
offences. But they who say, " There is one Kingdom
and one Gehenna, and there are no degrees," speak
ill.' He knew then of two lasting abodes; as Ave say,
Heaven and Hell.
41. S. Macarius of Alexandria, head of the Cate
chetical school of Alexandria A.D. 373.
He pictures the angels shewing to the lost soul
' i the glory of the Angels and all the heavenly hosts,
saying, Of all these Jesus Christ, the Son of the liv
ing God, is Lord, Whom thou wouldest not know and
worship ; go to the ungodly like thee and their ruler
the devil, and the everlasting fire, prepared for the
devil and his angels, whom in thy life thou didst
worship as gods.'
42—49. The sayings of the great Ascetics, which
Cassian diligently set down, are the more remark
able, as shewing the absence of Origenism even in
the country, where S. Epiphanius said that it had
P Homil. 40 n. iv. Gall. Bibl. Patr. vii. 133, 134.
« Sermo de excessu justorum et peccatorum fin. Gall. vii. 239, 240.

224 S. Ser apion, Bishop ofThmuis.
its birth, and that it still existed among the monks r.
For the ' Long brothers,' against whom the charge
of Origenism was brought by Theophilus were (So
zomen relates) of the desert of Scete ", and so, of the
same monasteries, which those great Ascetics go
verned. The sayings of the Ascetics range over a
century; for they lived from 90 to 113 years*. The
mention of the eternity of punishment is, in these
also, wholly incidental.
42. S. Serapion, Bishop op Thmuis, was at the
Council of Sardica A.D. 347. He was '"called Scho-
lasticus' for his good natural talent, was a friend of
S. Antony and S. Athanasius, and was sent with two
other Bishops to clear S. Athanasius with Constantius
A,D. 355. S. Jerome oalls him a ' x column of Christ.'
'^Vain glory and pride are wont to be consumma
ted without any aid from the body. For wherein
do they need any action of the flesh, who, through
the will alone of gaining praise and human glory,
abundantly effect the ruin of the captive soul ? Or
r Ha-r. 64. n. 4.
9 Soz. viii. 12. Palladius says, ' Nitria ' (Vita S. Chrys. c. 6. p. 22.
Ben.). Perhaps he uses the term vaguely. The two deserts, each
thronged with populous monasteries, were only 85 miles apart.
Cassian Collat. vi. 1.
' Paul the hermit lived above 113 years (S.Jerome Vita S. Pauli
n. 7.) ; S.Antony 105 years (S. Ath. VitaS. Antonii) ; S.Paphnutius
above 90 (Cassian Coll. iii. 20.) ; Arsenius, in early years teacher of
Arcadius and Honorius, 120; James the Eremite, a Persian, 104
(Theodoret Hist. Relig. n. 2.) ; S. Macarius above 90.
See Comm. Alardi Gazsei on Cassian Collat. iii. 1. Sozomen (vi.
34.) thinks that the life of many was prolonged for the furtherance
of religion ; for many heathen were converted by them, as S. Atha
nasius also says, Ep. ad Dracont. n. 7-
u S.Jer. de Virr. III. n. 99.
x Id. Ep. 108. ad Eustoch. y Coll. v. 7.

S. Serapion. Theodorus, successor of Pachomius. 225
what bodily effect had the ancient pride of the afore
said Lucifer, which was conceived only in mind and
thought, as the prophet saith, " z Who didst say in
thy heart, I will ascend into heaven, I will exalt
my throne above the stars of God : I will sit also
upon the mount of the congregation, in the sides of
the north: I will ascend above the hights of the
clouds; I will be like .the most High." As he had
no one to incent him to this pride, so did the thought
alone perfect the consummation of his sin and end
less ruin, even although no works of the tyranny,
which he has effected, had followed.'
¦ 43. Theodorus, probably the successor of the
Abbot Bachomius (A.D. 350.), ' a of singular sanctity
and perfect knowledge in practical life but also in the
knowledge of Scripture, which he obtained, not by
study or the literature of the world, but by purity of
heart alone, since he could understand or speak very
few Greek words.' He attributes 'the various errors
of interpreters to their rushing to interpret, without
having diligently cleansed the heart.'
In answer to the question, 'bIf a righteous man
who was slain, not only suffered no evil but also
gained the reward of his suffering, how is he to be
held guilty, who did not injure him by killing him,
but benefited him ? ' he says,
'The ungodly will not therefore remain unpunished,
because his malice could not injure the just. — For
neither did the patience of Job gain any reward to
the devil who, by his temptations, only made his
praise the greater, but to him who endured them
bravely. Nor will an immunity from eternal pu-
2 Is. xiv. 13. a de ccenob. Instt. v. 33, 34. b Coll. vi. c. 7—9.
Q

226 Paphnutius. Daniel, Abbot.
nishment be granted to Judas, because his treason
served to the salvation of the human race. For we
have to consider, not the benefit of any act, but the
feeling of him who enacts it.'
44. Baphnutius, 'ca great and virtuous man,' 'He
thirsted, inseparably to cleave to God.'
'dWe ought to hasten with all earnestness, that our
inner man also should cast away all the possessions
of his vices, which he contracted in his former con
versation ; for these, ever cleaving to body and soul,
are properly ours, and unless, while we are yet in
this body, they are cut off and cast away, they will
not cease to accompany us after death. For as the
virtues, or charity itself which is the fountain of them,
having been gained in this life, make their lover
beautiful and radiant, so the vices transmit the soul,
darkened and stained, to that eternal dwelling-place.
For the beauty or foulness of the soul is caused by
the quality of virtues or vices. — These are our true
possessions, which dwell evermore with the soul,
which no king, no enemy can either bestow upon us
or take from us. These are our own possessions,
which not even death itself can separate from the
soul : by renouncing which we may arrive at per
fection, or bound to which be punished with eternal
death.' 45. Daniel, Abbot, 'e designated by Baphnutius as
his successor, but died before him ; equal to all who
dwelt in Scete in all virtues, but adorned especially
by the graces of humility purity and meekness.'
'f A spiritual substance, not bound by any union
<= Palladius Hist. Laus. c. 62. <• Collat. iii. 8,
e Collat. iv. 1. f Ib. 14.

Abbots Daniel, and Serenus. 227
with the flesh, as it has no excuse of an evil will
arising in it, so it shuts out excuse for its malignity;
because it is not, as we, harassed into sin from with
out by the assaults of the flesh, but is kindled by the
fault of that evil will alone ; therefore it hath sin
without pardon and sickness without remedy.'
46. Serenus, Abbot, ' sa man of singular sanctity
and a mirror of his name, whom we admired with
singular reverence.'
' h They are to be accounted truly wretched and
miserable, who, while they stain themselves with
every crime and wickedness, not only shew no visi
ble mark of the work of Satan, but have no tempta
tion proportioned to their acts nor any scourge of
chastisement. For they do not deserve the speedy
and expeditious medicine of this time, whose hard
ness and impenitent heart, exceeding any punishment
of this present life, treasureth to itself wrath and in
dignation in the day of wrath and the revelation of
the just judgement of God, in which their worm shall
not die and their fire shall not be quenched.'
' ; The serpent, who first incited to this offence, is
punished with a perpetual curse. Wherefore we
must beware of evil counsels with the greatest
anxiety and circumspection ; because while they
bring punishment to the author, they do not exempt
the deceived from either sin or punishment.'
47. Moyses, Abbot, ' k a very chief Saint,' (1 a re
markable and incomparable man.'
' m Wherefore let every one, while in this body,
8 Coll. vii. 1. h Coll. vii. 31. ' Coll. viii. 11.
k Cassian de ccenob. institt. x. 25. ' Id- Coll. vii. 27-
m Collat. i. 14. Condemnation to eternal death is mentioned also
Q 2

228 Abbots Moyses, and Isaac.
know that he will be assigned to that religion or
ministry, whereof he made himself in this life a par
taker and worshipper, and let him not doubt that, in
that everlasting world also, he shall be a partaker
of Him, to Whom he now chooses to make himself a
minister and associate, according to that sentence of
the Lord, "nIf any man serve Me, let him follow Me,
and where I am, there shall also my servant be." For
as one subjects himself to the kingdom of the Evil
one by a correspondence of vices, so the kingdom of
God is gained by the practice of virtues, by purity
of heart and spiritual knowledge. But where the
kingdom of God is, there doubtless is also eternal
life, and where the kingdom of the Evil one, is,
there, no doubt, is death and hell, in which whoso
is, cannot praise the Lord, as the prophet says,
" ° The dead shall not praise nor all they that go
down into hell " (of sin doubtless) — For souls, after
the separation from this body, are not insensible, as
that parable of the Gospel sheweth, of the poor man
Lazarus, and the rich man in purple; of whom the
one obtains that most blessed abode, the rest of
Abraham's bosom, the other is burned by the in
tolerable heat of the quenchless fire.'
48. Isaac, Abbot. ' p Some tears flow, when the
thorn of our sins pricks our heart, of which it is
said, "9 Every night wash I my bed, and water my
couch with my tears." Others, from the contempla
tion of the eternal goods, and the longing for that
brightness to come, for which large streams of tears
in Coll. i. 20. In Coll. ii. 3, Ahab is spoken of as ' given over in
darkness, condemned to an irrevocable death.'
0 S.John xii. 26. ° Ps. cxv. 17. P Coll. ix. 29. 9 Ps. vi. 6.

Abbot Chairemon. 229
burst forth, out of joy too great to bear, and the im
mense alacrity. Other tears gush forth, which, even
without the consciousness of such sins, still proceed
from the fear of Gehenna and the remembrance of
that fearful judgement, stricken by the terror of
which, the prophet prays to God, "r Enter not into
judgement with Thy servant, 0 Lord; for in Thy
sight shall no man living be justified."'
49. Ch^remon, Abbot, in the Thebais. ' s He was
found dead in his chair, with his work in his hands.'
He was above a hundred, when he spoke this ;
"There are three things which make men keep
from sin ; either the fear of Gehenna or of the pre
sent laws ; or the hope and longing for the kingdom
of God ; or the love of the good itself and virtues.
For fear hateth the contagion of evil — Hope shuts
out the incursion of all vices — Charity doth not fear
the ruin of sins. Faith causes men to avoid the
contagion of vices through fear of the future judge
ment and of punishments. Hope calls our mind from
things present, and despises all bodily pleasures, in
expectation of the heavenly reward. Charity which,
kindling us to the love of Christ and the fruit of spi
ritual virtues with all the ardour of the mind, makes
ns detest with active hatred whatever is contrary
thereto.' [To this date belong two, who once were of high
repute for their intellectual gifts, but who afterwards,
in their writings, were Batriarchs of those who denied
the Incarnation, Diodorus of Tarsus, and Theodore
of Mopsuestia. Of these, Theodore of Mopsuestia
r lb. cxliii. 2. ¦ Pallad. Lausiaca 92. t Coll. xi. 6.

230 Diodorus of Tarsus, and Theodore of Mopsuestia.
(as is known) after large extracts from his writings
had been read, was condemned in the Vth General
Council u. Diodorus was a very rare and sad instance
of one, held in the very highest repute during his
life, but whose writings after his death became (all
the more through his previous reputation) a main
stay of a deadly heresy. S. Cyril collected the proof
from the writings of both, that they wrote not 'about'
but 'against' the Incarnation v ; Leontius says, that
Diodorus had been to Theodorus the author and leader
and father of these evils and impieties w. In the 9th
century the Nestorians counted Diodorus, Theodorus
and Nestorius their ' three Fathers.' A Nestorian
Batriarch elect promised, ' x that he would adhere to
the true [Nestorian] faith, and the Synods of East
and West, and the three fathers, Diodorus, Theodorus,
Nestorius.' Bhotius, while praising a work of Theo
dorus against those who denied free-will, subjoins,
'yNot always; for he seems to me in many things
giving birth to the heresy of Nestorius and to echo
that of Origen as to the end of punishment.'
Of Diodorus, Bhotius had seen the Nestorianism
only. ' z From various essays of Diodorus of Tarsus
on the Holy Spirit, he seems to have been sick be
forehand with the disease of Nestorius.'
The extracts, alleged in proof of this misbelief, are
contained in the works of a like-minded Nestorian,
Salomo Metropolitan of Bassora, who governed that
* Cone. Gen. v. Coll. iv. Cone. T. vi. pp. 42 sqq. Col.
* Ep. 52 Opp. v. 2 p. 198.
w Contr. Nest, et Eutych. L. iii. de Nestorianorum impietate
secreto tradito principio. Bibl. Patr. T. ix. p. 696.
* Assem. Bibl. iii. 1 p. (233 arab.), 236.
y Cod. 177 p. 122 ed. Bekker. z Cod. 102.

Diodorus of Tarsus, and Theodore of Mopsuestia. 231
Church, A.D. 1222 a, about 800 years after the date
of Diodorus and Theodorus. The work of Diodorus
from which he quotes, 'de (Economia,' is no where
mentioned in antiquity, although we have long lists
of his works which have perished \ However, the
Nestorians early translated writings of the patriarchs
of Nestorianism into Syriac. Heresies glide easily
into one another. So it is very possible that Theo
dore of Mopsuestia learned his denial of eternal pu
nishment, as well as that of the Incarnation, from
Biodorus. Both statements are very commonplace.
The two writers use different arguments and have
different theories0. Theodorus rests his on Holy
Scripture, " until thou hast paid the uttermost far
thing11,'' and the 'many and few stripes'3,' and attri
butes the amendment of those who had clone ill all
their lives, to the discovery of their mistake. Dio
dorus says, that punishment must not be perpetual,
lest the immortality prepared for them be useless to
them: he twice repeats, that punishment, though va
ried according to their deserts, would be for a short
time. His ground was, his conviction, that since
God's rewards so far exceed the deserts of the good,
the like mercy would be shewn to the evil.
They did not communicate this. heresy to their co
religionists. Ebedjesu, Metropolitan of Soba [Nisi-
bis] and Armenia, at the end of the 13th century f,
(who, in his Bibliography, under the title of Salomo,
preserves these passages of Theodorus and Diodorus)
himself held the belief of eternal punishment. He
» Assem. Bibl. Or. iii. 1. p. 309. b See Cave sub tit.
c Assem. 1. c. pp. 323, 324. a S. Matt. v. 26.
e S. Luke xii. 47, 48. £ Ass. B. 0. 1. c. p. 3 note 3.

232 Didymus.
held indeed that the earth will be the place of the
lost, being ' & a sea of darkness and a chaos of thick
darkness h,' from which light should be withdrawn ;
and he thought that the punishment would be the
poena damni, when they would be ' burned with the
fire of remorse ' for the evil exchange which they
had made, losing eternal life for momentary plea
sure; 'and this,' he says, 'is the true Gehenna,
whose fire is not extinguished, " and its worm dieth
not.'" He says also, that rewards and punishments
Avill be given according to their merits, ' and these
shall go into eternal torment, and the righteous to
eternal life.'
Those who have simple faith will not attach any
moment to any opinions of those who denied the In
carnation of our Lord. I only insert the above, be
cause these two teachers had a great reputation, until
their unbelief became known, and are paraded by
Dr. Farrar1 on the authority of Gieselei-J as 'great
teachers.'] 50. Didymus. 'kSinners and the lawless shall then
fail, not altogether from the universe, but from the
s lb. p. 332 note. h Ib. p. 360 note.
• Eternal Hope, p. 162. i Kirchengesch. § 82. p. 408.
k on Ps. 103, 35 in Corderii catena T. iii. 92. We have no re
cord of the passages which were brought together by the monks and
laid before the Fifth General Council, upon which it condemned
him, with Origen and Evagrius. But it was not unusual with Ori
genists to be inconsistent. S. Jerome calls him ' Origenis apertis-
simus propugnator.' c. Ruf. i. 6. Dr. Farrar says, (Et. Hope p. 161 )
' The traces of the same doctrine which are found in the teaching of
Didymus of Alexandria and Gregory of Nazianzus are slight, but <j>u>vav-
Ttt aweroto-iv.' Dr. F.'s authority for Didymus is Neander KG. ii.3. p.
1407. [Eng.Tr. iv. 455.]. 'We observe here another after-influence
of the great Origen upon individual Church teachers, who formed

His positive teaching. 233
earth; so that they should be no longer in the earth
but in another element beside the earth. For they
shall be given over to the everlasting fire, accord
ing to the word which saith, " Go ye into the ever
lasting fire which was prepared for the devil and
his angels." Wherefore, 0 soul, remembering these
things and having them ever before thine eyes, fail
not at any time to fulfil what is enjoined thee by
the Divine Spirit ; for this it is to bless the Lord.'
In his book on the Holy Spirit,
' ' He who hath forsaken the Lord, and is an un-
themselves upon the study of his writings especially, as a Didymus,
a Gregory of Nazianzus.' In a note, he says, 'Although in the writ
ings of Didymus, which have come to our knowledge, there is no de
finite trace of the doctrine of a.7roKaTaorao-is [Restoration] yet in his
work ' De Trinitate ' published by Mingarelli (Bologna 1769) one
might find an indication of this sort in his exposition and applica
tion of the passage Phil. 2. 10, where, in reference to the /cara^o-
via as well as the iiriyeia, he speaks of the invocation of the saving
name of Christ by all.' (L. iii. 10. p. 365.)
It seems to me incredible that this inference should be made from
the quotation of Phil. ii. 10 by Didymus against Arians or Macedoni
ans, and his simple explanation, 'before the Son appeared in the world,
the heavenly beings alone bowed before Him and glorified Him, know
ing the Equal Glory and Deity of the Holy Trinity ; so that the Sera
phim thrice cried ' Holy ' and once ' Lord,' so as to send the hymn alike
to each Person, and proclaim that All had one Lordship; but things
on earth and under the earth did not know Him as they did after
the Incarnation. For then they too began to bow the knee before
Him and glorify Him and call Him God, and on sudden emergencies,
overtaken by the sharpness of the calamity, not to use long prayers,
nor, as usual, to use much repetition, but ' to call upon Him,' ' Christ,
help!' in that prayer was to all unto salvation.'
Besides that ' things under the earth ' are omitted, twice at least
in this treatise eternal punishment is spoken of.
1 De Spiritu Sancto n. 47- translated by S. Jerome Opp. ii. 154
Vallars.

234 Didymus,
believer, both provoketh the Holy One of Israel to
anger, and angereth His Holy Spirit. For the same
indignation on sinners is referred both to the Holy
Spirit and the Holy One of Israel. Whence also in
what follows the like Unity of the Trinity is shewn,
where Scripture says, the Lord was turned to be the
enemy to those who provoked His Holy Spirit, and
that He delivered them to eternal torment, after
that, not in speech but in deeds, they blasphemed His
Holy Spirit. For He, Who became their Enemy,
fought against them and subjected them to manifold
and long torments, so that they should not obtain
forgiveness of sins, either in this world or in that
to come. For they provoked His Holy Spirit and
blasphemed against Him.'
'mLet us consider how each thing is said, lest
through ignorance we fall into the pit of error. For
in other things an error, arising from the kindred use
of words, brings confusion and shame to him who has
committed the error; but the lapse into what is per
verse as to things above and divine, leads to eternal
punishment and Tartarus, chiefly when one, once de
ceived, wills, not to repent but shamelessly to de
fend his error.'
' n Every one, who shall call upon the name of the
Lord shall be saved. But what name of the Son do
they call upon, who do not call upon Him, the glori
ous Conqueror, the Saviour of heaven and earth and
sea, the Uncreated God, or the Son Consubstantial
with the Father ? And John saith in like way of
Him, "while ye have light, believe in the light, that
m deSp. S. n. 59 p. 163.
" de Trin. i. 28 p. 87 ed. Mingarelli.

His positive teaching. 235
ye may be children of light." For after death, there
is no place for repentance, as David says, "In the
grave, who shall confess to Thee?"— He calleth the
"vineyard," the world or the people, whom the teach
ers of heretics and Jews, by their blasphemous teach
ing, have made guilty of the Gehenna of fire.'
'"This reviling does not injure the Holy Spirit,
nor do the reproaches and insolence of the heretics
who think amiss go beyond the hearing, but they
who utter such things will suffer interminably.'
'p Those who obey her [the harlot's] ways and
counsels, are led away at last to everlasting destruc
tion.' 51. S. Ambrose. Bassages have been given above,
in which he speaks of the sufferings being immate-
riali, and contrasts the temporal suffering in the
Day of Judgement with the eternal r. He does this
again ;
''Knowing then, that all the judgements of the jus
tice of God will endure for ever, let us take heed that
our works displease Him not, and we begin to come
into His eternal judgement ; nor, if we have done any
good, let us become supine and be relaxed, " For we
must all stand before the Judgement-seat of Christ,
that every man may receive what he has done, good
or bad." Thou seest that Baul too will stand there,
as himself says. Beware of "wood;" beware of "stub
ble;" lest thou bring with thee to the Judgement of
God, what the fire may burn. Beware lest, in one
or two works, thou have what may be approved, and
0 lb. ii. 3 p. 1 31 . P on Prov. x. 1 8 in Catena Peltan.
i See ab. p. 20. r See ab. p. 113.
» inPs. 118 Serm. 20 n. 58.

236 S. Ambrose.
bring, in many works, what shall offend. "If any
man's work be burned, he shall suffer loss, yet him
self may be saved by fire." Whence it is gathered,
that the same man is saved in part, condemned in part.
Knowing then that there are many judgements, let
us examine all our works. In the just man, grave
is the loss ; grave the burning of any work ; in the
ungodly, miserable is the punishment. Bather may
all judgements be full of grace, full of bright crowns ;
lest perchance, when our acts are weighed, guilt
preponderate.' "Lighten thou the weight of errors, that thou
mayest be fit to attain without fear the rest of the
future sabbath. For if thou bearest hence heavy
sins, thou wilt not have rest there. Unburden then
thy mind ; cast away every thing, whereby the con
science is burdened or oppressed. Let the consum
mation of this world find thee lightened, lest, being
weighted with sins, thou be unable to escape. Flee
beforehand that thou escape. Flee also the wrath to
come, i.e. the Day of Judgement. He flees, who does
works of repentance, as John Baptist laid down, " 0
generation of vipers, who hath warned you to flee
from the wrath to come? Bring forth then fruits
meet for repentance." '
In the De fide he pictures our Lord pronouncing
judgement on the Manichsean ;
' u Thou, 0 Manicheean, thinkest that thou wert
created by the devil; haste then to his abode, where
is the fire and sulphur ; where his conflagration is
not extinguished, lest his punishment should ever
die.'
1 in Ps. 37- n. 2. » de fide ii. 13. n. 119.

Passage alleged by Petavius. 237
Again, <x (David) as a stranger, hasted to that common
home of all the saints, praying, as to the defilement
of this sojourning, that his sins may be forgiven, be
fore he departs this life. For he who hath not re
ceived here remission of sins, will not be there. For
he will not be able to attain to eternal life; for eternal
life is the remission of sins.'
Betavius thinks y, that in one place S. Ambrose
Origenises, because he thought that Satan was not
yet given over to punishment, because his punish
ment was to be eternal, but that Dives was punished
at once because he was to be delivered.
'zThe judgement of the devil is delayed, that,
guilty, he may abide ever in punishment, ever be
held bound in the chains of his wickedness, may
undergo for ever the judgement of his own con
science. So then that rich man in the Gospel, al
though a sinner, undergoes penal suffering, that he
may escape the sooner. But the devil is shewn, not
as yet to have come to judgement, not as yet to
be subjected to punishments, except what he un
dergoes of himself, in the consciousness of his great
guilt through perpetual fear, so as never to be with
out apprehension.'
The Benedictines a answer in part, that it was the
common opinion of all the old fathers, that the devil
had not yet undergone his sentence [as S. Jude speaks
of a further judgement, ver. 8.] It is no where laid
x de bono mortis c. 2.
y de Ang. iii. 7. 12. z in Ps. 118. Oct. 20. n. 23.
a ad loc. The passages of the fathers are contained in Maldon. de
Angelis q. 7, de pcenis dsemonum, and in Petavius himself de Ang.
iii. 4.

238 S. Pacian. S. Jerome.
down that Dives was in the place of the lostb, (al
though it is the opinion held by almost all.)
52. S. Bacian. '"Darkness and hell are opening
their enlarged bosoms for the wicked. After the pu
nishment of souls in time, everlasting punishment
is reserved also for the revivified bodies.'
53. S. Jerome expresses his faith in several places
with abundant clearness.
He emphasises our Lord's words, " These shall
go away into everlasting punishment, but the righ
teous into life eternal."
"•Careful reader, observe, that, both the punish
ments are eternal, and that perpetual life has no fear
thereafter of being destroyed.
And in three places in his Commentary on Isaiah ;
' e They who say that the devil will be penitent and
obtain pardon, let them explain to us how they take
this passage, "And He shall slay the dragon who
is in the sea." '
And again f, in explanation of the words, "The
sinner, being a hundred years old, will be cursed."
' In that time, when all shall be of one age, and
the holy and the sinner shall be perfect in the like
resurrection and shall not vary in time, but one shall
be taken to reward, another dragged to punishment,
and therein shall the sinner be cursed, that, his body
being uncorrupt, he shall suffer eternal punishment.'
b Dr. Farrar says even eagerly, ' AVho, be it observed in passing,
was not in Gehenna at all, but in Hades, the intermediate state,
whom Abraham still addresses as son ; and who can speak, and
speak words of sympathy and affection &c.' Cont. Rev. June 1878
p. 573. note. c Paran. ad pcenit. p. 375 Oxf. Tr.
A on S. Matt. xxv. 46. Opp. vii. 210. Vallars.
on Isa. xxvii. 1. p. 361. Ib. f on Isa. lxv. 20. p. 791. Ib.

S. Jerome. His positive teaching. 239
And again,
' 8 Hell and death have enlarged themselves, and
opened their mouth, and without number or satiety
have swallowed those who are to be punished for
ever. — What I have said of the people of the Jews
may be transferred to those who, taken up with the
pleasures of the world and not regarding the works
of God, are led captives to sin and have not the
knowledge of God, and so, through hunger and thirst
of good works and virtues, perish, and shall be drawn
down to Gehenna, and there, delivered over to eter
nal torments, shall see their power and pride changed
into misery and humiliation.'
And tacitly against the Origenists,
(hI know that very many explain the king of
Nineveh — of the devil, who in the end of the world
(because no reasonable creature made by God should
perish) coming down from his pride will repent, and
be restored to his former place. — But since Holy
Scripture does not say this, and it wholly subverts
the fear of God, since men easily sink into sins,
thinking that the devil too, who is the author of ills
and the fountain of all sins, can repent and be saved,
let us cast this away from our minds. And let us
know that sinners in the Gospel are cast into ever
lasting fire, prepared for the devil and his angels,
and of them it is said, " Their worm shall not die,
and their fire shall not be quenched." We know
that God is merciful, and we who are sinners have
no pleasure in His severity, but we read, "Merci
ful and just is the Lord, yea, our God is merciful."
e on Is. v. 14, 15. pp. 78, 79-
h on Jonah iii. 6, 7- Opp. vi. 418, 419. Vail.

240 S. Jerome, Passage alleged against
The justice of God is fenced round by mercy ; and,
encircled with this, He proceeds to judgement. He
so spares as to judge ; so judges, as to be merciful.'
He repeats this concisely on Daniel ;
' ' Some very ill refer this to the devil, that in the
consummation and end of the world, he too receives
the knowledge of God and exhorts all to penitence,
and they will have it, that he is [designated under]
the king of Nineveh, who at last came down from
his throne of pride, and obtained the rewards of hu
mility.' After three passages in S. Jerome's commentary
on Isaiah, in which he had written on the eternity
of punishment, if is in itself inconceivable, that he
should throw a doubt upon it in a fourth in that same
commentary. But the passage has no bearing on
the subject. S. Jerome speaks only of a certain class,
who shall be exempted from that doom. He first
declares absolutely the eternity of punishment.
' J If all flesh shall worship the Lord, and yet con
trariwise the corpses of the men who have trans
gressed against the Lord shall be delivered to ever
lasting burning, there will be on either side a resur
rection of true flesh.'
Then he mentions that very many thought that
the punishments were spiritual15. 'Yet,' he adds,
' so as not to deny the eternal punishment of prsevari-
cators and of those who deny the Lord.' Then, after
a digression against our having aerial bodies, he
speaks of the fire which shall try every man's work
and of the places of Scripture which those alleged,
' on Dan. iii. 96. Vulg. Opp. v. 644.
j on Is. lxvi. 24. k The passage is given above p. 20.

his belief from his commentary on Isaiah. 241
' who will have it that punishment should at some
time be ended.' He sums up,
' These things they ponder upon, wishing to as
sert that, after sufferings and torments, there will
be refreshments, which are now to be hidden from
those to whom fear is useful, that, dreading punish
ment, they may cease from sin. Which we ought to
leave to the knowledge of God, by Whom not mer
cies only but punishments are weighed, and Who
knows whom, how, and how long He ought to pu
nish. Let us say only, what is meet for human
frailty, "Lord, rebuke me not in Thine anger, nor
chasten me in Thy wrath." And as we believe that
the torments of the devil and of all who deny [God],
and the impious who said in their heart, "There is
no God," are eternal, so as to sinners [and the im
pious1] and yet Christians, whose works are to be
tried and purged in the fire, we believe that the sen
tence of the Judge will be moderated and mingled
with clemency.'
S. Jerome seems to me too to distinguish between
temporal and eternal punishment; and to say that we
ought not to rule, to whom God would assign the
temporal. 2. This is borne out by the other passage, alleged
in proof that he did not hold the Catholic faith as to
future punishment. It occurs in his Dialogue against
the Belagians.
S.Jerome rejects the doctrine of Belagius, 'mIn the
day of judgement the wicked and sinners will not be
1 An old Ambrosian Ms. omits this word, which introduces the
same class into the two opposed clauses.
m Dial. c. Pelag. n. 28. Opp. ii. 709.
R

242 S. Jerome. Passage in Pelagian controversy.
spared, but will be burned with everlasting fire,' as
too broad, and precluding the meroy of God. He
himself sums up,
'But if Origen says, that no rational creature will
be lost, and ascribes repentance to the devil, what is
that to us, who say that the devil and his hosts and
all ungodly and transgressors perish for ever, and
that Christians, if overtaken [by death] in sin, will
be saved after punishment ? '
He had laid down that ungodly [impii] 'were those
who had not the knowledge of God, or who, know
ing it, changed it by transgression.'
Felagius held all sin to be equal, and that '"a rich
man, continuing in his riches, could not enter the
kingdom of God, unless he sold all which he had,
nor did it avail him anything, if out of those same
riches he shall do what is commanded.' I think then
(with Vallars) that S. Jerome means by ' sins,' lesser
sins, which did not shut out the grace of God.
But this has nothing to do with the doctrine of
eternal punishment in the abstraot, since S. Jerome
expresses his belief in this, in this very passage.
54. S. Gatjdentitjs Bishop op Brixia, A.D. 387.
(deputed by a Synod of Borne to reconcile the Em
peror Arcadius with S. Chrysostom.)
' ° Let us do good to the poor and miserable, let
us minister food, drink, clothing to those in need,
because the Lord is the just Be warder of such deeds,
Who, when He' shall come in His Majesty, shall give
n Ep. Hilarii Syrac. (Ep. 156 inter Epp, S. August. Opp. ii. 542)
quoted by Vallars on S.Jerome Dial. c. Pelag. Opp. ii. 71 1, 712.
0 Tract 13. de Natal. Dom. contra avaritiam Judse et pro pau-
peribus. Bibl. Patr. T. v. p. 964.

S. Gaudentius. Ruffinus. 243
the kingdom of heaven to the nourish ers of the poor,
placed for their good deeds on His Bight Hand.
Contrariwise, He shall adjudge the inhuman and
ungodly to be burned by the eternal fires, saying,
that He Himself in the poor was tenderly cherished,
or cruelly neglected. Such were the feelings of our
Saviour towards His poor.'
He gives briefly the history of the 40 martyrs, as
in their Acts. They say,
' p We execrate gifts, which bring a loss of salva
tion ; we repudiate honours, which deprive of that
everlasting glory ; we reject the friendships of the
king, which long to separate us from the love of
God ; we reject too this temporal life of our body,
which, preserved at the peril of the faith, gains the
death of the soul ; nor, lastly, are we deterred by
these present tortures. We yield our flesh to the
sufferings, whatever thou wiliest to lay upon us; lest,
denying Christ our God, we be sunk down to per
petual torments, which have, from the beginning,
been prepared for the devil and you his ministers.'
55. Bupfinus. ' i The body, which shall rise from
the dead, will be incorruptible and immortal, not of
the just only but of sinners ; of the just, that they
may abide for ever with Christ; of sinners, that
without perishing they may undergo the penalty
due.' ''There will be given to sinners also (as we have
said above) from the resurrection a condition of in-
corruption and immortality, that, as to the just God
ministers to a perpetuity of glory, so to sinners He
P Tract 17. Die dedicat. Basilica; SS. xl. martyrum. Ib. p. 969.
9 de Symb. n. 45. r lb. n. 47, 48.
R2

244 Rufiinus ; no ground to suspect evasion.
should minister to a prolongation of confusion and
punishment.' ' These things, if we attend to con
sistently, according to the rule of the tradition above
expounded, we pray that, to us and to all who hear
them, the Lord will grant that, keeping the faith which
we have received, our course finished, we may await
the crown of righteousness stored up, and be found
among those who rise to life eternal, and be freed
from confusion and eternal s shame through Jesus
Christ our Lord.'
' * Flee also those, if there are such, who are said l'
to deny that there will be a just judgement of God
towards all, or to say that the devil will be absolved
from the due damnation of punishment. From all
these, I say, let the ear of a believer turn away.'
' We say also, that there will be a judgement,-
in which judgement every one shall receive what
he hath done in the body, whether good or evil.
But if men shall receive according to their works,*
how much the more the devil, who is to all the cause
of sin ! Of whom we believe what is written in the
Gospel, that the devil himself and all his angels,
together with those who do his works, i. e. who
calumniate their brethren, shall, with him, equally
obtain the inheritance of eternal fire. If then any
one deny that the devil will be delivered to eternal
fire, let him have a portion of eternal fire with him,
that he may feel what he denied *.'
3 The substitution of ' eternal ' here for ' prolongation ' (prolixi-
tate) above, shews that 'prolixitas' was not adopted before, as a weak
word. t jb. 39.
u Ruffinus here rejects other heresies contained in the de principiis.
x Apol. ad Anastas. n. 5. Coarse as these last words are, there is

Tichonius. S. Paulinus. S. Augustine. 245
56. Tichonius. '^He who hath not the wedding
garment, here, is shut out from the guests, and is cast
into darkness, i.e. into hardness of heart, until he go
down to the fire for eternity.'
57. S. Baulinus. ' zLet us die here to sins, lest we
live there to punishment. For that which is called
the second death, is nothing else than a life of pu
nishment. Let us beware then of the lower hell
[inferiore inferno] where Gehenna will torture soul
and body, the soul of the sinner dying eternally,
the sense abiding and the matter of corruption last
ing. For the dead, as is written, shall rise incor
rupt, in an immortality, not of glory, but of punish
ment.' In his poems he says of the wicked, ' a Life will be
to these, without end to die ; and death, to live to
punishment.' 58. S. Augustine A.D. 396. His belief has been
already incidentally stated. One passage may be set
down for the variety of the subjects which it em
braces. 'b After the resurrection, when the general Judge
ment hath been made and finished, then shall the
two kingdoms have their accomplishment ; the one,
that is, the kingdom of Christ, the other, the king
dom of the devil ; the one of the good, the other of
the evil ; either, however, both of angels and men.
To the one there shall not be possible the will, to
no ground to suspect any evasion, which Petavius suggests to be
possible.de Ang. iii. 8. 11. He regulis. Bibl. Patr. T. vi. p. 66.
z Ep. xl. ad Sanct. et Amandum, fin.
a Poem. 32 de ob. Celsi pueri. 1. 569.
b Enchiridion c. iii. Short Treatises, p. 152. Oxf. Tr.

246 S. Augustine.
the other the power, of sinning, or any occasion of
death ; the one in eternal life living truly and happily,
the other abiding unhappily in eternal death with
out the power of dying ; since both are without end.
Yet of these, continuing in their blessedness, will
one man be in a higher state than another ; of those
in their misery, will one man be in a more tolerable
state than another. For in vain certain, or rather
very many, with human feelings compassionate the
eternal punishment of the damned, and their con
tinual torments without intermission, and so believe
not that it will take place : not indeed in the way
of opposing themselves to the divine Scriptures, but
by softening, according to their own feelings, all
the hard sayings, and by turning unto a more gentle
meaning such things in them, as they think to be
said rather to excite terror than as though true.
For "God forgetteth not," they say, "to be gracious,
neither will He in His anger shut up His tender
mercies." This is indeed read in the sacred Bsalm;
and is understood without any doubt of those, who
are called vessels of mercy, because that they them
selves, not for their merits, but by the mercy of
God, are set free from misery. Or if they think
that this belongs to all, it is not therefore necessary
that they think that their condemnation may have
an end, concerning whom it is written, " And they
shall go unto eternal punishment ; " lest in this way
it come to be thought, that an end will, one day,
come to their happiness also, concerning whom on
the other hand it is said, " But the just unto life
eternal." But they may judge, if this pleases them,
that the pains of the damned are at certain intervals of

S. AugUstine. 247
time in some measure mitigated. Seeing that even
thus the wrath of God may be understood to abide
on them, that is their condemnation itself, (for this
is meant by the wrath of God, not any perturbation
ofthe divine mind,) so that in His anger, that is,
His anger continuing, He may yet "not shut up
His tender mercies," not by putting an end to their
eternal punishment, but by applying, or interposing
between their tortures some alleviation. For nei
ther does the Bsalm say, to put an end to His anger,
or, after His anger, but, in His anger. Which if it
were alone the very least that there can be conceived ;
to perish from the kingdom of God, to be an exile
from the City of God, to be an alien from the Life
of God, to want " so great a multitude of God's
sweetness which He hath laid up for them that fear
Him, but hath wrought for them that hope in Him,"
is so great a punishment, that no torments, of which
we know, can be compared to it, if it be eternal, and
they continue through how many ages soever. There
will therefore continue without end that eternal
death of the damned, that is, alienation from the
Life of God, and itself will be common to all, what
ever men according to their human feelings may
imagine concerning variety of punishments, or con
cerning relief or intermission of pains ; as the eter
nal life of the Saints will remain in common the life
of all, in whatever distinction of honours they harmo
niously shine.'
S.Augustine states (which is the belief of the
Church) that there are different degrees of suffering
among the lost, as of glory among the saved ; he
pronounces no opinion upon any mitigation of suf-

248 S. Augustine.
fering, but insists on the eternity of punishment,
and that 'alienation from the life of God, which
would be common to all, would be greater than any
other suffering whatever.'
Origenism was not attractive to the practical
Western mind. It seems that no one in the West,
even if he held restitutionism, thought that Satan
would be saved. S. Augustine asks,
' c Why does [supposed] mercy flow to the whole
human race and when it comes to the angelic, dry
up ? Yet they dare not to stretch further in com
passionating, and to reach to the freeing the devil.
But if any one dares, he surpasses those, and yet is
found to err, so much the more unseemlily and the
more perversely, against the right words of God, the
more merciful he seems to himself to be.'
S. Augustine puts down, not abstract theories, but
men's pleas for themselves, how, being bad men, they
might, as they were, escape hell. He begins,
' d There are also such, as I myself have experi
enced in my colloquies, who, while they seem to re
verence Holy Scripture, are to be censured for their
morals, and who, maintaining their own cause, ascribe
to God much greater mercy towards the human
race, than those others. For they say that God said
truly beforehand of bad and unbelieving men that
they are worthy of punishment, but that when it
comes to judgement, mercy will prevail. For the
merciful God will grant them to the prayers and in
tercessions of His saints.'
He sums up,
' These are chiefly maintaining their own cause,
c de Civ. Dei. xxi. 17. <l lb. c. 18. n. 1. init., n. 2 fin.

S. Augustine. 249
promising a false impunity to their own abandoned
morals by a supposed general mercy of God to the
human race.'
The other questions raised do not bear on the
eternity of punishment in itself, but only on the ex
emption of certain classes from it. They are, 1)
whether impunity of all sins is to be promised to all,
in whatever heresy or impiety they have lived, if
they have been baptized or partaken of the Body of
Christ; or 2) to those only, who have been reborn
among Catholics, although they have afterwards
fallen into very many crimes and errors, or heresy or
heathen idolatry ; or 3) to those who abide in the
Catholic faith, although they have lived exceeding
ill ; or 4) to those who give alms, but amidst their
very alms live very wickedly.
This was, of course, only so much self-deceit !
S. Augustine patiently tries to remove the veil off
their eyes ; yet so as to say, that they ' e try to go
against the words of God, under the plea of greater
mercy.' He himself speaks in no faltering tone, nor
is there one word to shew, that he regards that as a
matter, not of faith but of opinion, which he declares
to be <f against the word of God' and which he held
to have been condemned by the Church.
59. S. Chrysostom. His teaching is so full, so
repeated, that it is difficult or rather impossible, by
a few extracts, to give any adequate idea of it. The
greater part of his Bemains consisting of his sermons
to his people at Antioch and Constantinople, we have
more allusions to hell in him than in most fathers.
We see any how, what he, with his practical wisdom
c De Civ. Dei. xxi. 24. f Dr. Farrar Et. Hope p. 165.

250 S. Chrysostom.
and love of souls, thought to be best for his people.
But we are set upon proving that S. Chrysostom did
really believe what he took such pains to preach,
and did preach so earnestly.
Dr. Farrar saysB, 'The doctrine of 'accommodation'
ol/covo/j,ia, <rv7«atfl/3ao-t?) was too prevalent with some
of the Fathers, and there is good reason to think that
it influenced S. Chrysostom on this very question.'
The principle of ' accommodation ' was that of our
Lord, " I have yet many things to say unto you, but
ye cannot bear them now." The Apostles were not
prepared to receive His full teaching, until the Holy
Ghost descended upon them. Yet on whatever sub
ject this condescension to human infirmity was to be
used, its limit was, in not declaring, as yet, all the
truth on a given subject ; never in saying what was
untrue. It is a somewhat circuitous office to shew that a
very eloquent writer, who brought himself into trou
ble by his eloquent declamation against the vices of
the Court, did not really mean what he continually
preached. Ferhaps it may be best to illustrate what
he does lay down, by some of his sermons in which
he mentions the subject.
Whether at Antioch or Constantinople, he had to
teach those who were very like ourselves. They
were worldly, self-indulgent, luxurious; and because
the thought of hell is inconsistent with worldly
lives, they tried to persuade themselves that there is
noneh; that God's word about it was impossible,
b Et. Hope p. 95, 96. note.
h ' Seest thou the drift of this satanical argument ? how,
instead of men, he [the devil] wishes to make us brutes,
or rather, wild beasts, or rather dasmons. Let us not then

S. Chrysostom. 251
hyperbolical ! ; or that hell is milder and only tem
porary J; or that unbelievers only fall into itk.
He appeals to them whether, thinking of God's
be persuaded by him. For there is a Judgement, 0 wretched
and miserable man ! I know whence thou comest to use
such words. — Thou hast committed many sins, thou hast of
fended, thou hast no confidence, thou thinkest that the very-
nature of things will even follow thy words. Meanwhile,
saith. he, I will not torment my soul with the expectation
of hell, I will persuade it that there is none ; meanwhile I
will live here in luxury.' Horn. ii. on Col. i. 14. p. 207.
[The Oxf. Tr. has been used for S. Chrysostom throughout.]
1 ' " But whosoever shall say, Thou fool, shall be in danger
of hell fire." To many this commandment hath appeared
grievous and galling, if for a mere word we are really to
pay so great a penalty. And some even say that it was
spoken rather hyperbolically. But I fear lest, when we
have deceived ourselves with words here, we may in deeds
there suffer that extreme punishment. . . . As yet these
are no great things ; for the punishments are here. There
fore for him who calleth 'fool' He hath added the fire
of Hell, now for the first time mentioning the name of
hell. . . . Again I set another punishment, the council.
If thou overlook even this, and proceed to that which
is more grievous, I visit thee no longer with these finite
punishments, but with the undying penalty of Hell, lest
after this thou shouldest break forth even to murder.'
Horn. xvi. on S. Matt. v. 22. pp. 241, 242.
'When we say that he who calleth his brother a fool
shall depart into hell-fire, others say, ' What ? Is he that
calls his brother a fool to depart into hell fire ? ' ' Impos
sible,' say they. And again, when we say that the covetous
man is an idolater, in this too again they make abatements,
and say, the expression is hyperbolical.' Horn, xviii. on
Eph. v. 5, 6. init.
fj There are many men, who form good hopes, not by
abstaining from their sins, but by thinking that hell is not
so terrible as it is said to be, but milder than what is threa
tened, and temporary, not eternal ; and about this they
philosophise much ! ' Horn. iii. on 2 Thess. i. 9, 10. init.
<kYea,' you say, 'but that there is a hell, every body
sees. But the unbelievers only are to fall into it.' Horn.
xxxi. on Rom. xvi. 16. p. 497.

252 S. Chrysostom.
present judgements, "wilt thou not even suspect
against thy will that there is a hell ? ' ' m Where then
are they who, with all this great exactness in view,
yet will not allow that there is a hell ? '
The whole minds of some of them were set against
it. He treats them like children who had to be ma
naged. He will approach them, so that they will be
least restive.
He teaches, how gently people must be approach
ed, as by the mention of the temporal sufferings of
others, and so, while their minds were intent on this,
to introduce the mention of Hell n.
His allusions to it occur in all his courses of ser
mons, but at times he only suggests the thought to
their mind, and tells them that he is content that it
should be brought there, and so leaves them. It
will do good to their souls °.
' ' When therefore you see one who has been guilty of
the same things as they, or even much worse, and yet not
suffering punishment, wilt thou not suspect, even against
thy will, that there is a hell ?' Horn. viii. on 1 Thess. iv.
18. p. 424. m Horn. xxxi. on Rom. xvi. 16. p. 495.
tn All these things let us speak as in pity for the deceased,
and as depreciating things present ; in order that by fear
and by pity we may soften the cruel mind. And when we
see men shrinking into themselves at these narrations, then,
and not till then, let us introduce to their notice also the
doctrine of hell, not as terrifying these, but in compassion
for others. And let us say, But why speak of these things
present ? For far indeed will our concern be from ending
with these ; a yet more grievous punishment will await all
such persons : even a river of fire, and a poisonous worm,
and darkness interminable, and undying tortures. If with
such address we succeed in throwing a spell over them, we
shall correct both ourselves and them, and quickly get the
better of our infirmity.' Horn. xi. on 1 Cor. iv. 5. p. 146.
' ° On this subject I will rather discourse at some other

S. Chrysostom. 253
He checks himself at times, telling them,
' » The thoughts concerning Hell and the Kingdom
ye are not yet able to hear.'
He tells them that he himself trembles at having
to speak of hell, that his heart is troubled and throbs
at it «, but that he cannot help himself; that he
must teach them of hell, that they may not fall into
it. ' r Let us then continually employ ourselves with
talking about these things. For to remember hell
prevents our falling into hell.'
To soothe his speaking to them of it, he tells them
of the awe, in which he himself stands of the Judge
ment-seat of Christ and of the eternal doom, since
he should have to give account for them, as well
as for himself a, but that he must so speak.
He tells them that he knew that he was paining
season, that we may not confuse the discourse concerning
hell. In the mean time let not that slip, which we have
gained. For it is no small advantage to be persuaded
concerning hell. For the recollection of such discourses,
like some bitter medicine, will be able to clear every vice,
if it be constantly settled in our mind.' Horn. viii. on
1 Thess. iv. 18. p. 425.
P Horn, xxviii. on S. Matt. viii. 34. fin.
' 9 For indeed my heart is troubled and throbs, and the
more, I see the account of hell confirmed, the more do I
tremble and shrink through fear. But it is necessary to
say these things, lest we fall into hell.' Horn. ix. on 1 Cor.
iii. 1, 2. p. 115. 1 Horn. xxxi. on Rom. xvi. 16. p. 497-
' B I say not these things as merely wishing to terrify
you, nor to lay a burden on your souls, but to make them
wise and render them easier. I could wish also myself,
that there were no punishment— yes, myself most of all
men. And why so ? Because whilst each of you fears
for his own soul, I shall have to answer for this office,
in which I preside over you. So that most of all it is
impossible for me to escape. But it cannot be, that there

254 S. Chrysostom.
them by speaking of hell *, but what could he do ?
that to speak of hell was the way to save them
from hell u ; flattery of God that He was so merciful
that He would not punish, was the devil's language;
and the suggestion that there was no hell, was the
device of Satan, in order to draw them down into itv;
that the denial of hell is 'x Satanic reasoning,' '?a
Satanic notion.'
is not punishment and a hell. What can I do ? ' Horn, viii,
on 1 Thess. iv. 18. pp. 424, 425.
' ' I know that I am galling you and giving you pain
by these words, but what can I do ? I would fain not speak
thus ; but since we are in sins the more part of us, who will
give me ability to pain you indeed, and to penetrate the
understanding of them that hear me ? Then might I so
be at rest.' Horn, xliii. on S.Matt. xii. 43 — 45. p. 605.
u see below pp. 259-261.
' v For when thou sayest that God is merciful, and doth
not punish, if He should punish, He will be found in thy
case to be no longer merciful. See then into what lan
guage the devil leadeth you.' Horn. xxv. on Rom. xiv. 13.
p. 429. ' T How is it, that thou dost not see who is the teacher
of these evil doctrines ? For he who deceived the first
man and, under the pretext of greater hopes, threw them
out even of the blessings they had in possession, he it is
who now suggests the saying and fancying these things.
And for this reason he persuades some to suspect there is
no hell, that he may thrust them into hell. As God on
the other hand threatened hell, and made hell ready, that
by coming to know of it, thou mightest so live, as not to
fall into it.' Ib. p. 430.
* Horn. viii. on 1 Thess. iv. 18. p. 418.
y He is speaking of the heathen, ' Yea, and what of the
torments of hell V They too are but a fable. And mark
the Satanic notion, — When they are told of gods who are
fornicators, they deny that these are fables, but believe
them. Tet whenever any shall discourse to them of pu
nishment, 'these,' they say, 'are poets, men who. turn
everything into fable, that man's happy condition may be
on all sides overturned.' Horn. xii. on Eph. iv. 17. p. 241.

S. Chrysostom. 255
He tells them that their favourite vices lead them
to hell; that covetousness, 'the beloved object,' is
(zthe friend of hell, the enemy of the kingdom of
heaven.' He tells them that he is obliged continually to
repeat his teaching, if so be he might profit them a
little". He tells them ;
' b It is impossible, yea impossible for an avaricious
man ever to see the Face of Christ. For this, is hell
appointed ; for this, fire ; for this, that river of fire ;
for this, the worm that dieth not. I know that many
hear me say these things with pain, and indeed it is
not without pain I say them. But why need I say
these things ? I could wish the things concerning
the Kingdom to be ever my discourse. But what
shall I do ? . . It is for this cause that I am continu
ally speaking of these things, that we may the sooner
pass over to those other. For for this cause did God
threaten hell, that none may fall into hell, that all
may obtain the Kingdom : for this cause we too make
mention continually of hell. ... Be not then dis
pleased at the heaviness of our words. Better it is
that ye be burned for a little space by our words
than for ever in that flame.'
' c Such are their circumstances in this world ; but
1 Horn, xxiii. on 1 Cor. x. 12. p. 323.
* 'There is no pardon, no not any, for him who does
not perform works of mercy. These things we say to you
continually, that we may effect, if it be but a little, by the
continued repetition ; these things we say, not caring so
much for those who receive the benefits as for yourselves.'
Horn. xxxi. on Heb. xii. 1 7- p- 365.
b Horn. vi. on Phil. ii. 5-8. p. 73.
* Horn. xiii. on 1 Cor. x. 10-12. p. 322.

256 S. Chrysostom.
I those in the next, what discourse shall exhibit? the
intolerable furnaces, the rivers burning with fire, the
gnashing of teeth, the chains never to be loosed, the
envenomed worm, the rayless gloom, the never-end
ing miseries. Let us fear them, beloved, let us fear
the fountain of so great punishments, the destroyer
of our salvation. For it is impossible at the same
time to love both money, and your soul.'
' d Him that has done thee no wrong, whom thou
art able to deliver, him thou neglectest. How shall
He forgive thee, who art sinning against Him ? Is
not this deserving of hell ?
' e Let us make then to ourselves friends of the
mammon of unrighteousness. Let us do works of
mercy ; let us exhaust our possessions upon them,
that so we may exhaust that fire ; that we may
quench it, that we may have boldness there.'
'fWhat can be more grievous than hell ? Yet no
thing is more profitable than the fear of it ; for the
fear of hell will bring us the crown of the kingdom.
Where fear is, there is no envy ; the love of money
does not disturb ; where fear is, anger is quenched,
evil concupisence is repressed, and every unreason
able passion is exterminated.'
Our Lord said, "he that saith to his brother, Thou
fool, shall be in danger of hell-fire."
S. Chrysostom repeats ;
(sWe are ever ready to make accusations, prepared
for condemning. Even if no other evil thing had
d Horn. xi. on Heb. vi. 20 p. 145.
e Horn. i. on Heb.i.3, 4. p. 16.
On the Statues, Horn. xv. p. 249. 8 Horn. xxi. on Heb. xi. p. 250.

S. Chrysostom. 257
been done by us, this were sufficient to ruin us,
and to carry us away to hell.'
Our Lord condemned the slothful servant.
S. Chrysostom says,
' h They, who, though they have no evil indeed to
be charged with, yet have omitted to do any good
they might have done, will be hurried away with
them that have done evil into hell-fire, unless one
might indeed say this, that the very not doing good
is a part of wickedness, inasmuch as it comes of
indolence.' ' ' And often not only from a bad life, but from one
defect, we enter into Hell, where there are not good
qualities to balance it. . . . Those who were pro
nounced accursed in the words, "Depart from Me,
ye cursed, into everlasting fire,' were not accused
of any such crimes, but because they had not fed
Christ. Seest thou, how a failure in almsgiving is
enough to cast a man into hell fire ?'
If we ' i shew no fruit, fire awaits us, even that of
Hell and flame unquenchable.'
' k These things I say continually, and I will not
cease to say them, not so much because I care for the
poor, as because I care for your souls. For they will
have some comfort, if not from you. ... But none
can rescue you from hell, if you obtain not the help
of the poor, — we shall say to you what was said to
the rich man, who was continually broiling, yet
gained no comfort.' h Horn. xvi. on Eph. iv. 32. p. 276.
1 Horn. vi. on 2 Tim. ii. 25, 6 pp. 221, 222.
i Horn. xx. on Heb. x. 26, 27- p. 233.
k Horn, xxvii. on S. John iii. 16 fin. p. 228.
S

258 8. Chrysostom.
' l As many then, as do not believe there is a Hell,
let them call these things to mind: as many as think
to sin without being punished, let them take account
of these things.'
If, after all this, any one can think that S. Chrysos
tom did not believe what he preached so earnestly,
and, he says, unceasingly; which he had pains to
induce his people to listen to w ; which he wished
them not to put out of sight n ; that, whilst he spoke
of endless" undying v punishment, he himself be
lieved that the punishment would end ; that, while
he spoke of an ever -lengthened torture \ he only
believed in one which would end ; that while he
preached to them, that there would not be any re
lease ', he himself believed that there would be a re
lease ; that he enforced upon them, notwithstanding
their repugnance a, what he did not himself believe ;
one can only say that they treat him, in fact, as they
do his Master, and accuse hint of using language
1 Horn. xxxi. on Heb. xii. 17. p. 360.
m ' Whence then shall I persuade you ? ' Horn. viii. on 1 Thess. iv.
18. p. 418 sqq. n See below p. 260.
Q below p. 265. p below pp. 264, 265.
i Horn. xii. on Acts v. 1-16. p. 174. see below p. 264.
r Horn. xxv. on Rom. xiv. 13. p. 427-
' s There is therefore a hell, 0 man ! and God is good. —
Aye, did you shudder at hearing these horrors ? [those
related by Josephus, prophesied by our Lord.] But these
which take place here, are nothing in comparison with
what shall be in that world. Once more I am compelled
to seem harsh, disagreeable, stern. But what can I do ?
I am set to this ... to those to whom we do good, we seem
stern and severe, troublesome and disagreeable. For we
do good, not by the pleasure we give, but by the pain we
inflict.' Horn. v. on Acts ii. 14-21. p. 75.

S. Chrysostom. 259
which would obviously mislead. Such an one must,
I suppose, be so taken up with his preconceived pre
judice, that no Father can have held the faith of
eternal punishment, that he cannot understand the
heart of S. Chrysostom and his earnestness, and
would rather impute to him the immorality of teach
ing earnestly what he did not believe himself.
I will subjoin a long passage, because it contains
such a variety of topics of his teaching.
'*He indeed who is exceedingly virtuous is in
duced neither by fear nor by the prospect of the
Kingdom, but for Christ's sake alone, as was the case
with Baul. But let us even thus consider the bles
sings of the Kingdom, the miseries of hell, and so
regulate and school ourselves, so bring ourselves to
the things that are to be practised. When you see
any thing good and great in the present life, think
of the Kingdom and you will consider it as nothing.
When you see any thing terrible, think of hell, and
you will deride it. When you are possessed by car
nal desire, think ofthe fire, think also ofthe pleasure
of sin itself, that it is nothing worth, that it has not
even pleasure in it. For if the fear of the laws that
are enacted here has so great power, as even to with
draw us from wicked actions, much more should the
remembrance of things future, the vengeance that is
immortal, the punishment that is everlasting : if the
fear of an earthly king withdraws us from so many
evil deeds, how much more the fear of the King
Eternal ? Whence then may we constantly have this
fear? If we continually hearken to the Scriptures.
* Horn. ii. on 1 Thess. i. 8. pp. 475—480.
s2

260 S. Chrysostom.
For if the sight only of a dead body so depresses the
mind, how much more must hell and the fire un
quenchable, how much more the worm that never
dieth ! If we always think of hell, we shall not soon
fall into it. For this reason God has threatened pu
nishment. If the thought of it were not attended
with great advantage, God would not have threat
ened it : but because the remembrance of it is able
to work great good, for this reason He has put into
our souls the terror of it, as a wholesome medicine.
Let us not then overlook the great advantage arising
from it, but let us continually advert to it, at our
dinners, at our suppers  He who converses
about hell incurs no dangers, and renders it more
sober. But dost thou fear the offensiveness of such
words ? Hast thou then, if thou art silent, extin
guished hell ? or if thou speakest of it, hast thou
kindled it? Whether thou speakest of it or not, the
fire will boil forth. Let it be continually spoken of,
that thou mayest never fall into it. It is not pos
sible that a soul anxious about hell should readily
sin. For hear the most excellent advice, "Bemem-
ber," he says, "thy latter end and thou shalt never
do amiss." A soul that is fearful of giving account
cannot but be slow to transgression ; for fear, being
vigorous in the soul, does not permit anything world
ly to exist in it. For if discourse, raised concerning
hell, so humbles and brings it low, does not the
reflection constantly dwelling upon the soul purify
it more than any fire ? Let us not remember the
kingdom so much as hell. For fear has more power
than the promise. And I know that many would
despise ten thousand blessings, if they were rid of

S. Chrysostom. 261
the punishment, inasmuch as it is even now sufficient
for me to escape vengeance, and not be punished.
No one of those who have hell before their eyes will
fall into hell. No one of those who despise hell will
escape hell. ... It is a great evil to despise a threat.
He who despises threatening will soon have experi
ence of it in reality. Nothing is so profitable as to
converse concerning hell. It renders our souls purer
than any silver. For hear the prophet saying, "Thy
judgements are always before me." And Christ also
constantly discourses concerning it. For although
it pains the hearer, it benefits him very much. . . .
Let us not not then avoid discourses concerning hell,
that we may avoid hell. Let us not banish the re
membrance of punishment, that we may escape pu
nishment. If the rich man had reflected upon that
fire, he would not have sinned; but because he
never was mindful of it, therefore he fell into it. . . .
Wherefore, I beseech you, let us even now become
watchful ; let us keep hell before our eyes ; let us
consider that inexorable Account, that, thinking of
those things, we may both avoid vice, and may be
able to .obtain the blessings promised to those who
love Him, by the grace and loving-kindness of our
Lord.' Or look at the sympathy of these words. Do
they look like sympathising about a thing which he
thought unreal ?
'"Hell, I confess, is intolerable, yea, very intoler
able, but more intolerable than it, is the loss of the
Kingdom ... If in the case of men, it were a bitter
thing to fall away from this glory, much more is it
u Horn. xiii. on Phil. iv. 23. pp. 153-5.

262 S. Chrysostom.
so with God, when all the heavenly Bowers are pre
sent with the King, when the daemons, bound and
bowing down their heads, and the devil himself, and
all might that opposeth itself, are led along in chains,
when the Bowers of the heavens, when He Himself,
cometh upon the clouds.'
'Believe me, I have been unable to finish my
words, from the grief which had hold of my soul at
this relation. Consider of how great glory we shall
be deprived, when it is in our power not to be de
prived of it. For this is the misery, that we suffer
these things, when it is in our power not to suffer
them. When He receiveth the one part and leadeth
to His Father in heaven, and rejecteth the other,
the Angels take them, and drag them against their
will, weeping and hanging down their heads, to the
fire of hell, when they have first been made a spec
tacle to the whole world, what grief, think you, is
there ? Let us then make haste, while there is yet
time, and take great thought of our own salvation.
. . . Here, thou art afflicted for a little time; rather,
thou dost not perceive thy affliction, knowing that
thou art afflicted for thy good. But there, the af
fliction is more bitter, because it has no hope, no
escape in view, but is without limit, and for ever.'
He reminds them that they will never be able to
forget their own evil deeds, nay, that they will see
them more vividly than here, and that the memory
of them will be then harder than all Gehenna and
unspeakable torment.
' v If there were no streams of fire, no horrible
T quoted by Dorotheus the Archimandrite. Doctrina xii. Bibl.
Patr. v. 927."

S. Chrysostom. 263
daemons, there but only that, of those judged, on some
should be bestowed the glory and triumph of hea
ven, the others be left inglorious and dishonoured,
that they should not see the glory of the Lord ; this
pain, this shame, this confusion surpasses every sort
of torment, all Gehenna. Besides there is the vain
grief over themselves, the gnawing of conscience,
and the most bitter memory of evil deeds, all which
are harder than unspeakable torments. For souls
remember there, what they have done in this life,
words, actions, desires, concupiscences ; none of them
can they ever forget. — Thoughts of this world perish,
when the soul goes forth from the body. Souls there
neither remember nor care for any of these things.
But what it did right or wrong, all these it remem
bers ; none of these can it lose. Yea, when it has
laid aside this earthly body, it perceives, acknow
ledges, understands every thing more clearly and in
brighter light.'
I must add passages, at which some will take of
fence, but S. Chrysostom had to preach them to per
sons, as fastidious as we are, and yet he shrank not ;
nor would our people (I speak from experience w,)
rebel against them, if we dreaded not the fastidious
ness of the fastidious.
In the early part of this century such sermons were
favourite sermons with the poor, because they were
stirred up by them to reverent and awe-stricken
thoughts. w After a sermon which was (I am told) terrific, founded on the
literal meaning of Holy Scripture, on the ' pains of sense,' the only
observation made by two •commercial travellers' who happened to
be in the Church, was, ' Why were we not told all this before ?'

264 S. Chrysostom.
' x Many like things are done now as were done be
fore the Flood, yet no flood has been sent : because
there is a hell threatened, and vengeance. Many
sin, as the people did in Sodom, yet no rain of fire
has been poured down; because a river of fire is
prepared. Many go the lengths of Bharaoh; yet
they have not fared like Bharaoh, they have not
been drowned in a Bed Sea : for the sea that awaits
them, is the sea of the bottomless pit, where the
punishment is not accompanied with insensibility,
where there is no suffocation to end all, but in ever-
lengthened torture, in burning, in strangling, they
are consumed there. Many have offended like the
Israelites, but no serpents have devoured them;
there awaits them the worm that never dieth.'
' y Seest thou how it is more intolerable than this
fire ? For it is not quenched. Yea therefore it is
called unquenchable. Let us then consider, how
great a misery it must be to be for ever burning,
and to be in darkness, and to utter unnumbered
groanings, and to gnash the teeth, and not even to
be heard.'
' z Here he is speaking of Hell and of the punish
ment [in store for the wicked] the being delivered to
an everlasting hell, and to undying punishment and
vengeance.' ' a Let us be continually in mind of the aweful
judgement-seat, of the stream of fire, of the chains
never to be loosed, of the darkness with no light,
the gnashing of teeth, the venomous worm.'
x Horn. xii. on Acts v. 1 — 16 p. 174.
y Horn. i. on Heb. i. 3, 4. p. 15. * Horn. vi. on Heb. iii. 14. p. 82.
a Horn. xxv. on Rom. xiv. 13. p. 424.

S. Chrysostom. 265
' b What wouldst thou that we should compare with
those fearful things ? What with the unquenchable
fire ? with the never-ending worm ? Which of the
things here canst thou name as equal, in comparison,
with the gnashing of teeth, with the chains, with
the outer darkness, with the wrath, the tribulation,
the anguish ? But as to duration ? Why, what are
ten thousand years to ages boundless and without
end ? Not so much as one little drop to the bound
less ocean.'
(cIf we shall depart into the next world with cor
ruption about us like this, we have that corruption
incorruptible and endless. For to be ever burning
and never consumed, and to be ever being wasted
by the worm, is corruption incorruptible ; like as
was the case with the blessed Job ; he was corrupted
and died not. Some such torment as this shall the
soul undergo then, when the worms surround and
devour it, not for two years, nor for three, nor for
ten, nor for ten thousand, but for years without
end; for " their worm," He saith, " dieth not." '
'dA river of fire rolls before Him, the undying
worm, unquenchable fire, outer darkness, gnashing
of teeth. Although you should be angry with me
ten thousand times for mentioning these things, I
shall not cease from mentioning them. There is
punishment, deathless, unallayed, and no one to stand
up for us.'
<eWhat are we, if we fail of that spectacle, if no
b Horn, xxviii. on Heb. xii. 3. p. 329.
c Horn. xxiv. on Eph. vi. 24. p. 382.
d Horn. ix. on 1 Thess. v. 11. p. 438.
e Horn. xii. on S.John i. 14. p. 100.

266 S. Chrysostom on eternal punishment.
one grant us then to behold our Lord? If those
who see not the light of the sun endure a life more
bitter than any death, what is it likely that they
who are deprived of that Light must suffer ? . . . .
But now we must look also for other vengeance.
For he who beholds not that light must not only be
led into darkness, but must be burned continually,
and waste away, and gnash his teeth, and suffer ten
thousand other dreadful things. Let us then not
permit ourselves, by making this brief time a time
of carelessness and remissness, to fall into everlast
ing punishment ; but let us watch and be sober, let
us do all things, and make it all our business to at
tain to that felicity, and to keep far from that river
of fire, which rushes with a loud roaring before the
terrible judgement-seat. For he who has been once
cast in there must remain for ever ; there is no one
to deliver him from his punishment.'
'f It is said, he found a release. But the case is
not so with the other life. For that there, there
will never be any release, hear from His own mouth,
' Their worm will not die, nor their fire be quenched.'
' And these shall go into everlasting life, but these
into everlasting punishment.' Now if the life be
eternal, the punishment is eternal.'
60. S. Chromatics, Bishop of Aquileia., A.D. 401.
S. Jerome writes to him, ' s my Chromatius, thou
most holy and most learned of Bishops.'
' h To mutilate the body profits nothing to amend
f Horn. xxv. on Rom. xiv. 13. p. 427.
s Praef. ad Paralip.
h on Matt. c. 5 de octo beatitudinibus. Cone. i. Bibl. Patr. v. 983.

S. Chromalius, of Aquileia. S. Asterius, of Amasca. 2G7
an evil mind, in which is a whole whirlpool of vices.
Nay, we see many, sightless or weak in body, who
yet do not cease from vices. Wherefore the Lord
commands us to cut away these members of the
vices of an evil mind and depraved thought, for the
kingdom of Heaven's sake ; lest if the vices gain
the mastery, both body and soul, that is, the whole
man, should, for his guilt, become liable to the
eternal fire.'
''Woe unto him who, when he falleth, hath no one
to raise him up, i. e. because the flesh to which, for
its unfaithfulness, the fellowship of the Spirit is not
vouchsafed, is not raised aloft to eternal life, but is
raised to perpetual punishment by Him Who is the
Judge of quick and dead.'
61. S. Asterius, Bishop of Amasea, A.D. 401.
(kWhen that voice shall be heard, "Give account
of thy stewardship," shew, how thou didst obey His
commands, how thou didst act towards thy fellow-
servants, whether gently and kindly and mercifully,
—or defrauding them of the due portion of alms.
If he could win the favour of God, and prove himself
a good servant, well. If not, what is there laid up are
not scourges or stripes, nor an obscure prison, nor iron
chains, but an unextinguishable fire, but perpetual
darkness with no interval of light, but gnashing of
teeth, as the Gospel itself of old hath borne witness
to us. If thou wert never to be stripped of these
earthly goods, as being Another's, come, enjoy the
world, and with full liberty and the aid of all thy
senses, indulge in pleasure ; but if all these things
are to come to an end, and their enjoyment is to be
1 ib. col. 1. k In Divitem et Lazarum. Bibl. Patr. v. 812.

268 Victor of Antioch.
allowed us but for a short time, let us fear, brethren,
that day, when we must go forth, and let us pass
the time of our sojourning according to the commands
of God.'
62. Victor of Antioch, contemporary of S. Chry
sostom. He held distinctly that the punishment of the
worm is to be spiritual, not corporeal; he held
equally, that punishments would be endless.
' ' He [our Lord] alleges in proof an oracle of the
Brophet Isaiah, in which it is said that the worm of
tlie ungodly will never die. For it is heavier than
any punishment to bear about with one perpetual
ly that deathless worm, without any intermission
eagerly devouring and terribly gnawing. But by
this 'worm' is designated an impure and wicked con
science, seeing that this pricks and gnaws the sinful
soul, conscious of no good, with the stings of an use
less regret, like a devouring worm. Every wicked
man will be an accuser of himself. For while he
shall continually weigh and revolve in his mind, what
he did wickedly in this mortal life, he will be com
pelled against his will to own himself guilty, driven
by the stings of conscience and openly convicted by
its testimony against himself. In this sense then,
the worm of sinners is said to be deathless; for
what is here said of the ' worm ' must not be trans
ferred to any worm which should be an object of
sense, which in hell should gnaw the hearts of the
ungodly.' "And their fire is not quenched." 'As the fire
which burns sinners is elsewhere called eternal, so it
1 on S. Mark ix. 44. Bibl. Patr. iv. 393.

Pelagius. 8. Isidore, of Pelusium. 269
is here called quenchless. But there are those who,
by this unquenchable fire, suppose the judgement or
estimate of a polluted and wicked conscience to be
designated. Because that judgement, through and
because of the deathless worm, like raging fire, ever
feeds upon their inmost self.'
63. Belagius, heretic, A.D. 405. His belief, and
his rejection of Origenism, have been already stated
in his own words m.
64. S. Isidore of Belusium, A.D. 412. 'n If ye
neither long for the everlasting life with Christ, nor
dread the judgement ofthe eternal flame, you either
vie in contempt with the daemons, or are mere phan
toms of men, soulless and irrational and destitute of
any sense of fear.'
' ° Why carriest thou books in vain, and by thy
acts castest aside their meaning? For when the Lord
condemns the curious gaze — thou, as I know, lovest
an enslaved life, taking a harlot as thy companion,
and loving the eternal fire.'
' If no law marked thee out, nor order of war armed
thee nor divine oracle sent thee to shed the blood
of thy compatriot, (rather it bids to love our ene
mies) it were better for thee to expiate thy blood
stained hands, and give thine own blood to be shed,
than retain the guilt in thy mind, and keep it for the
tribunals there, and everlasting suffering.'
' « If any one ask, what we shall be when we re
turn to life from death, the Lord sheweth when He
m Ab. p. 135. n Epp. L. i. ep. 223. Zosimo Eustathio Maroni.
0 Ib. Ep. 234 Amazonio.
P Ib. Ep. 297 Eulampio, who had shed blood.
« Ep. 416 Thnotheo Lectori.

270 S. Cyril, of Alexandria.
saith, " the righteous shall go to life eternal, but
sinners to eternal punishment." '
The above are taken from the first book of the
Epistles, but shew, how the doctrine was urged in
individual intercourse of the Bishop with those,
chiefly bad men, under his charge. They are not all.
65. S. Cyril of Alexandria, A.D. 412. <rOur
Lord therefore being good and gracious, as it is writ
ten, both bears with those who dishonour Him and
aids those who insult Him, and is found, as God,
superior to all the littleness of man. Yet does He,
for their good, threaten to depart from them, and
says plainly, " I go My way," that He may implant
in them a more resolved mind, and that He may
whet them on, considering that they ought not to
leave their Bedeemer, when present, frustrate of His
work, to pass on to the faith, and may make them
iioav at length more ready unto obedience. And
having cried out, "I go My way," and threatened
departure from the whole nation, He subjoined sug
gestively the damage therefrom ensuing unto them.
For (He says) " Ye shall die in your sins ;" and we
shall see the nature of the thing bringing in tho
truth of what is said. For they who did not at all
receive Him Who came to us from Heaven, that
He might justify all through faith, how shall they
not beyond all contradiction die in their sins, and
not receiving Him Who can cleanse them, how will
they not have the defilement from their impiety
lasting ? For to die unredeemed, yet laden with the
weight of sin, to whom is it doubtful where this will
conduct the soul of man ? For deep Hades will, I
r Comm. on S. John Lib. V. c. viii. 21. p. 580. Oxf. Tr.

S. Maximus, of Turin. 271
deem, receive such an one, and he will continue in
great darkness, yea he will inhabit fire and flames,
with reason numbered among those, of whom it has
been said by Brophet's voice, " Their worm shall not
die neither shall their fire be quenched," and they
shall be for a sight to all flesh.'
66. S. Maximus, Bishop of Turin A.D. 422. ' s A
man very intent on Holy Scripture and an able
teacher of the people.'
aSo blessed Laurence passed through the fire, from
which, when burned, he did not shrink, but shone
illumined by it ; he passed through earthly fire which
is for a moment, but escaped the fire of Gehenna
whieh consumeth eternally.'
' uBemission of sins is specially to be believed, bre
thren, because this is the one remedy, which frees the
race of man from the sentence of perpetual death.'
' * Consider then the impending Day of Judgement
and the quenchless flames of Gehenna, the dreadful
gnashing of teeth, the last torment of darkness.'
' ^ No one falls more grievously than he who, hav
ing heard the word of God, turns to sins, on account
of which eternal punishments are prepared.'
'zThe Holy Spirit operateth in that water, that
they who before Baptism were held guilty of divers
sins and were to burn with the devil in the Gehenna
of eternal fire, after Baptism should be found worthy
to enter into the kingdom of heaven.'
8 Gennadius, a contemporary, de Virr. 111. c. 40.
* Horn. 76 in Nat. S. Laur. p. 243. Rome 1784.
u Horn. 83. de traditione Symbol!, Opp. p. 272.
* Horn. 117. p- 388. ? Tract 1. de Bapt. Opp. p. 7H.
* Tract 2 p. 713. add ib. p. 716.

272 Theodoret.
'aHe therefore does not always punish those
who despise Him, because He has decreed that a
Judgement should be hereafter, where eternal con
demnation and perpetual punishment is reserved for
sinners, where will be weeping of eyes and gnashing
of teeth, where, as the Lord Himself says, " Their
worm shall not die, and their fire shall not be
quenched." '
67. Theodoret. ' b That Thou mayest give him
rest from evil days. He calleth everlasting punish
ment the evil day.'
' c Immortal is the fruition of the just, and the
punishment of sinners.'
'dHe (S. Baul) saith that it is just and suitable to
the lawgiver of justice, both to reward us for our
sufferings for the faith, and to inflict the opposite
punishments on ungodliness. ¦ And this will be at
the time of the end. For then the Lord cometh from
heaven, and the tribes of the angels before Him,
and those encompassed with the darkness of unbelief
shall be given over to the unquenchable fire. He
expresses more exactly the greatness of punishment,
calling it ' eternal.' '
ce Just is the judgement of God, and my hard-
heartedness does not procure for God the glory of
loving-kindness. For it would be the height of in^
justice, that they who promoted His glory, should
incur judgement from Him and endure everlasting
punishment.' He too speaks of souls "who have not yet obtained
a Tract 3. p. 720. b on Ps. xciii. 13. [xciv. 13 Eng.]
c on Is. lxv. 20. d on 2 Thess. i. 7—9.
e on Rom. iii. 7- f on Cant. vi. 7. Opp. ii, 127 Schultze.

Cassian. S. Peter Chrysologus. Sedulius. 273
freedom, but still are willing to serve, and for fear of
Gehenna, fulfil the laws of God.'
68. Cassian began to write at 73, A.D. 424. He
was a Semi-pelagian. One work, chiefly against the
7 deadly sins, is full of practical wisdom. Brosper
wrote by name against another work of his.
'sThese indications will very chiefly shew, that the
deadly contagion of vain-glory cleaves to us. Which
we shall most readily escape, if we consider that Ave
shall not only wholly lose the fruit of our labours,
whatsoever we have done with any purpose of vain
glory, but shall also become guilty of a great of
fence, and shall, as sacrilegious, incur eternal pu
nishment, inasmuch as we chose to wrong God by
doing for man a work which we ought to have done
with a view to God, and so are convicted by Him
Who knows the secrets of the heart, of having pre
ferred men to God, and the glory of the world to the
glory of God.'
69. S. Beter Chrysologus (so named for his elo
quence) Bishop of Bavenna A.D. 433.
'hWe believe in eternal life, because after the
resurrection there is no end either of good or ill.'
70. Sedulius, about A.D. 434. ' ' There seems to
be a fourfold variety in all iniquity or righteous
ness ; the seed, the tree, the end, the fruit. The
Seed is the good or evil thought ; the Tree, the good
or evil will ; the Fruit are the works of righteous
ness or unrighteousness, of justification or unclean
ness ; the end is, death or life eternal. — There are
s Cassian de coenob. institt. L. xi. c. 18.
h Serin. 60. de Symbolo Apost. B. P. vii. 892.
! in Ep. ad Rom. c. vi. fin. Bibl. Patr. vi. 513.
T

274 8. Proclus. Valerian.
five kinds of death. The first is the separation of
the soul from the body. The second, the separation
of the soul from God, which comes through sin. The
third, that the Devil, the author of death itself, is
called death. The fourth death is named the lake
of hell, in which sinful souls are kept. There is
also that praiseworthy death, whereby each dies to
sin, and is buried together with Christ.'
71. S. Broclus, disciple of S. Chrysostom, Batri-
arch of Constantinople A.D. 436.
' 0 perverse counsel of Judas ! 0 madness of Judas,
who had heard from Christ the Author and Teacher
of life, "What doth it profit a man, if he gains the
whole world, and lose his own soul or be cast away?"
Yet taking pleasure for a brief time in the thirty
pieces of silver, he betrayed to the ungodly, Christ
the Giver of life, and made over his own soul to
eternal punishment. Therefore also our Lord Jesus
Christ said, " Woe unto that man, by whom the Son
of man is betrayed ; good had it been that he had
never been born ! " '
72. Valerian, Bishop of Cimies, A.D. 439. ' ' If
thou wiliest not to face judgement to come, turn
aside from evil and do good. — Those guilty persons,
whom that temporal judgement does not afflict, that
judgement pursues for eternity with unexhausted
pangs of sufferings.'
' m If we knew hoAV to maintain due reverence to
His laws, Gehenna would receive none, the punish
ment of perpetual death would condemn none.'
k Orat. x. in Sanctam Quintam Feriam, Bibl. Patr. vi. 604.
1 Horn. i. Bibl. Patr. viii. 500.
m Horn. xix. Ib. p. 520.

Eusebius Gallicanus. 275
73. Eusebius Gallicanus, A.D. 449. 'nTo such
it is said, "go into the everlasting fire, prepared
for the devil and his angels." Of such it is de
clared, " It is a fearful thing to fall into the hands
of the living God." Of such the Evangelist wit-
nesseth, " Every tree which beareth not good fruit
shall be cut down and cast into the fire." You
see how it is a subject of condemnation, not only to
have done evil, but not to have done good. Too late
shall we be displeased with ourselves in sight of the
eternal fire, which will search our bones and marrow
and thoughts. What would every one, who is to be
condemned, give, that he had never stained the
garment of his body ? — The burning pit of hell will
be opened ; there will be a going down, there will
be no return. There, bared, will they be plunged
'for ever, to be cast into outer darkness ; unhappily
shut out, unhappily shut in. Of this pit the pro
phet speaks, "Let not the deep swallow me up, and
let not the pit shut her mouth upon me." He said
"shut her mouth upon me," because when it shall
have received the guilty, it shall be shut above,
opened below, enlarged in depth; no breathing place,
no free breath shall be left, the bars pressing from
above; they shall be thrust down there, bidding
farewell to all living things. They will be known
no more by God, who would not know God ; to die
to life, to live without end to death. Blessed they,
who now act well, using their means, giving abun
dantly of their own ; in themselves chaste, towards
others bloodless, these save themselves from the fiery
night of this depth.'
" de Epiph. Horn. iii. Bibl. Patr. T. vi. p. 625.
T2

27G Nilus. S. Leo.
74. Nilus, A.D, 440. once Brsefect of Constanti
nople, disciple of S. Chrysostom, afterwards a Monk.
'°Thou, who hast so many souls in thy charge,
hast exiled virtue and chased it far away, and gladly
buriest thy face in the darkness of wickedness and
evil conversation, and castest the brethren into evil
habits and storms and unceasing trouble, and art
busy in destroying those who ought to be saved.
And who then will ransom thee from everlasting de
struction ? For " it is a fearful thing to fall into the
hands of the living God." '
' ¦' Awake now, and cease thy great insatiableness,
and turn to amendment and good deeds, before thou
quit the tabernacle of the present world, where none
of those who die in their transgressions will find room
for defence, where neither friend nor slave nor re
lation shall be able to be thy advocate, or to help thee
being punished for ever.'
' i That God may be all in all, a light to those wor
thy of light, but an avenging fire to those worthy of
everlasting punishment.'
75. S.Leo, A.D. 440. 'rLest, through ignor
ance of the truth, the creature, formed in the image
of God, should be driven to the precipices of per
petual death, He placed in the evangelical pages the
character of His judgement, to recall all from the
snares of that most crafty Enemy, it being now
known to all, what rewards the good might hope for,
what punishments the evil had to fear. For that in-
centor to sin and its author, who first fell through
0 Epp. L. ii. 57 Platoni Archimandrite p. 145 ed. Allat.
P Ep. ii. 147 Lycurgo (over-rapacious for his heir).
« Ep. i. 47 Dositheo. r Serm. ix. (de collectis iv.) c. 1. pp. 30, 31.

8. Leo. 277
his pride, and then in his envy injured, because he
abode not in the truth, concentrated his strength in
lies, and out of this most poisoned fountain of his skill
brought forth all kinds of deceptions ; that he might
shut out the hope of human devotion from that good,
which he had himself lost through his own pride,
and might drag down to share in his own damnation,
those to whose reconciliation he could not himself
belong.' 'sThe just shall be separated from the unjust, the
innocent from the guilty; and when the sons of mercy,
after the rehearsal of works of mercy, shall have
received the kingdom prepared for them, the unjust
will be upbraided with the hardness of their barren
ness; and those on the left, having nothing in common
with those on the right, shall, by the condemnation
of the Almighty Judge, be sent into the fire prepared
for the torment of the devil and his angels, to have
community of punishment with him, whose will they
chose to do. Who then would not be in terror of
that lot of eternal tortures ? Who would not fear
ills, never to be ended ? But since severity is de
nounced with a view to mercy, we must, in these
days, live with largeness of mercies, that it may be
possible for man, after a perilous negligence, by re
turning to works of mercy, to be freed from this
sentence.' "In that great and supreme Judgement, the kind
ness of bountifulness and the ungodliness of tenacity
shall be so accounted of, that the one should stand
for the fulness of all virtues, and the other for the
sum of all misdeeds, and by one good the one is
8 lb. c. 2. pp. 31, 32. ' Id. Serm. x (de coll. v.) c. 3. p. 36.

278 S. Leo. Salvian.
brought into the kingdom, and by one evil the others
are cast into the eternal fire.'
'uThe Word of God, God, the Son of God, Who
was in the beginning with God, by Whom all things
were made, and without Whom was not any thing
made, was made Man, to deliver man from eternal
death.' (xLet not then sinners be so in love with their sins,
that the end of this life should overtake them in deeds
of sin, because in hell there is no amendment, nor is
there any remedy of satisfaction, where there is no
longer exercise of will, as the Brophet David says,
" For in death who remembereth Thee ; in hell who
will give Thee thanks ?" '
76. Salvian, A. D. 440. Bresbyter of Marseilles,
native of Cologne or Treves.
'^This is a new kind of monster, to wish to provide
for any one, only not for one's self. Most unhappy
one ! Thou art about to go to that holy enquiry, to
that terrible and unbearable judgement, where the
stranger and anxious soul can have no consolation ex
cept only a good conscience, except only an innocent
life, or, what is next to a good life, mercy ; where to
guilty man there is no help, except a bounteous mind,
and fruitful penitence, and, large almsgiving, like
strong hands ; where, according to the diversity of
deserts thou wilt find either the highest good or the
deepest evil, either immortal reward, or torment with
out end. And thou thinkest about enriching what-
" Serm. 21 (de Nativ. 5.) c. 2. p. 65.
x Serm. 35 (in Epiph. v.) c. iv. p. 131.
y Against avarice L. iii. 3. There is much more in cc. 1 1 and 12
but it runs throughout.

Salvian. 279
ever heirs thou hast, sighest over the wealth of thy
relations or connections ; whom especially thou should
est enrich with thy patrimony &c. Of all, most
unhappy ! Thou thinkest, how well others may live
after thee ; thou thinkest not, how ill thou thyself
diest. Tell me, miserable, faithless man, when thou
dividest thy patrimony among many, when thou en-
richest many with thy means, deservest thou so ill
of thyself alone, that thou givest not thyself a
stranger's place among thy heirs? Lo, when thou
shalt go forth out of this life, the holy judgement-
seat awaits thee, the avenging angels and the ter
rible ministers of immortal torments await thee, and
thou revolvest in thy mind the pleasures of world
ly heirs which shall be after thee.'
' * The whole human race is rushing into eternal
pains, in the order which Scripture mentions [Is.l. 11]:
first, he kindleth the fire ; then he giveth strength to
the fire ; lastly he goes into the fire which he had
prepared. When then doth man kindle for himself
the eternal fire ? When he first begins to sin. When
does he give strength to the fire ? When he heaps
sins upon sins. When will he enter the eternal
fire ? When by the excess of his increasing sins he
shall have filled up the irremediable sum of all ills,
as the Saviour said to the princes of the Jews, " Fill
ye up the measure of your fathers."
' aIf, according to the Word of God [S. Matt, v.] we
are drawn by offences into Gehenna, right is it that
we deprive ourselves even of our hands and eyes, that
we may avoid Gehenna. But because our attach-
1 Salvian de gubernat. Dei L. iv. pp. 75, 76. Baluz.
a lb. L.iii, p. 56.

280 8, Prosper.
ments to certain domestic services are so necessary
to us, that we make use of them as eyes, sometimes
also as hands, we rightly withdraw from ourselves
the offices of the present ministrations, lest we suffer
the torments of eternal fire.'
77. S. Brosper A.D. 444. ' b The Lord, who speak
eth in the prophet, announces the Day of His judge
ment ; for it was said truly at the beginning of the
Bsalm, " I will sing to Thee, Lord, of mercy and
judgement." Because the time of this world is a
time of night and ignorance and tribulation, nor is
it known to any one, to what end each shall come ;
the mercy of God gives place of repentance, and He
acts in divers ways, that the just may profit, the
fallen may be raised, those averted from Him may
be converted. But this longsuffering is granted,
while the night still lasts. But when the Day shall
have dawned and all hidden things been revealed,
the ungodly being separated from the society of the
righteous, the evil will be no longer spared, but all
the sinners of the earth shall be destroyed ; in that
morning when it shall be declared what each de-
serveth.' 'c As the preaching of the Cross of Christ was "dto
some the odour of life to life, to others the odour
of death to death," so also those coals [of fire] are
of His operation, which can both illumine the faith
ful and punish sinners. But this punishment of the
evil is in the earth, i. e. in this world and in this
life, when the fire of temporal punishment falleth
upon them, before the eternal fire comes.'
b On Ps. c. [ci.] 8. c On Ps. cxxxix. 12 [exl. 10].
d 1 Cor. ii. 16.

S.James of Sarug. Philoxenus. Fuustus. 281
. ' e When God puts forth His wrath and scourgeth
sinnei'Sj
He acts, that men may know what they deserve,
For, while the time of mortal flesh continueth,
The scourges themselves bring aid to miserable
men,
And a brief vengeance so endeth the noxious
crimes)
That the punishment due may not without end
seize the guilty.'
78. S. James of Sarug, A.D. 472. f wrote ' a letter
to Stephen bar Zudaili to prove the eternity of Bara-
dise and Gehenna from Scripture and reason.' When
Stephen shortly after fell into open heresy,
79. Bhiloxenus of Mabug wrote to Abraham and
Orestes, Bresbyters of Edessa, to confute him.'
80. Faustus, Bishop of Biez. A.D. 472; Semi-
Pelagian. ' s Man then will, for deadly ills, die to God and
live to Hell. This will be his death, that in his do
lour he cannot die.'
' h Whence the very things of earth thou easily
despisest, or dispensest them, as one who lends on
usury, when thou thinkest of that time, when sinners
shall be burned up like stubble, when those who
neglected the oblations, in the perpetual fury of the
burning Gehenna, whose smoke goeth up for ever and
ever, shall be punished by such a death, that in their
dolour they may not die, dying to life and living
without end to death.'
e Epigramma v. De ultione Dei. f Assem. B. 0. T. i. p. 303.
e Ep. i.ad Ben. Paulinum Bibl. Patr. viii. 551.
h Ep. vi. ad Ruricium Ep. Lemovicensem, Ib. p. 556.

282 S. Cossarius. Julianus Pomcrius, dread of hell
81. S. CiESARius, Archbishop of Aries, A.D. 502.
' ' Consider, brethren, and plead with those who pre
cipitate themselves along the wide and broad way,
not with grief only but with fear, telling and pro
testing to them that, after a brief joy, they will have
punishment without end. — Again and again I entreat
you, dearest brethren, let us both consider the eter
nal joy of the just after slight toil, and fear the endless
punishment of sinners after a passing gladness. —
For as they who, with an unhappy joy, are slaves of
avarice or luxury will, the journey on the broad road
ended, burn with the devil in hell, so on the contrary,
they who despise the false joys of the broad way or
luxurious life, when they have finished the course of
the narrow, will attain to the society of the angels
in heaven.'
82. Julianus Bomerius. ' k This too, we believe,
will be, through the righteous judgement of God, in
which the righteous are to be separated from the
wicked for ever, not by merits only, but also in place :
so that neither should those rewarded come to any
end of the reward, nor those condemned, of pu
nishment. Since incorruption and immortality will
therefore be given to the bodies of the miserable, that
neither should they come to an end of eternal pu
nishment, rfor should deathless punishment consume,
but punish them. But to this end shall the bodies
of the righteous be gifted with a blessed incorruption
and immortality, that both they may abide in glory,
and eternal glory ever abide in them.'
In a later book, he sums up one of those terrible
1 Horn. 13. Gall. Bibl. Patr. T. xi. p. 20.
k De vit. contempl. i. 3.

often first step to heaven. 8. Fulgentius. 283
antithetic descriptions of hell, by which they sought
of old to scare people from sin, in which he had also
dwelt on ' the pain of loss,' "to think what an evil it
is, to be shut out from that joy of the contemplation
of God, to be deprived of the most blessed society of
all the saints, to be banished from the heavenly
country, to die to blissful life, to live to eternal
death.' ' To think on these and many like things — is no
thing else, than to repudiate all vices, and bridle all
carnal blandishments. Let us now, from these terri
ble ills, which shake the minds of the faithful with
healthful terror, and lead them away from all vicious
delights, and which the lovers of their own pleasures
will then prove by the experience of their own damna
tion, when, what is more miserable than all misery,
they will not be able to amend, let us ascend from
these sad and terrific ills, to those lofty things, by
which the minds who advance rise to the hope of
obtaining beatitude, and abjuring earthly things,
long for heavenly. And since those who desire to
advance begin from a healthful fear, and by advanc
ing attain to charity, let us too, judging what we
have written about the fear of beginners to suffice,
treat on charity, which He Whose gift it is, shall
bestow.' He too then, like S. Chrysostom, knew that the
dread of hell was often the first step towards heaven.
83. S. Fulgentius, Bishop of Buspe in Numidia,
A.D. 507. ' m Eminent for his confession of the faith ;
abundantly learned in the Holy Scriptures,' twice
banished for the faith, and on different occasions the
1 lb. iii. 12. 2. m S. Isidore de Virr. 111. c. 35. Opp. vii. 36.

284 S. Fulgentius. S. John Damascene,
mouth-piece of 60 other Bishops, his co-exiles in
Sardinia. ' n Believe rriost firmly and in no wise doubt — that
in the end of the world the good shall be separated in
the body too from the evil ; when Christ shall come,
having His fan in His hand, and shall " throughly
purge His floor, and shall gather the wheat into His
garners, but shall burn the chaff with unquenchable
fire," when by a just judgement He shall separate
the just from the unjust: the good from the evil; the
lipright from the perverse ; when He shall place the
good on His right hand, the evil on His left ; and
the everlasting and unchangeable sentence of a just
and eternal judgement having been pronounced by
His mouth, all the wicked shall go to eternal burn
ing, but the just to life eternal ; the wicked to burn
for ever with the devil, and the righteous to reign
with Christ for ever.'
I will add one more writer, although of a late date,
because he is to the Greeks the representative of
all their great fathers, who had been lights of the
Church of old.
84. S. John Damascene, A.D. 730. A passage of
S. John Damascene has been already cited0, in proof
that it was admissible to hold the eternal fire not to
be material, provided that the eternity of punish
ment was not denied. He repeats the same belief
in his Dialogue against the Manichees.
' Pin this life, there is a dispensation and unspeak
able Brovidence, calling sinners to conversion and re
pentance : but after death there is no longer turning,
n De fide ad Petrum c. 43. Bibl. Patr. ix. 83.
u de Fide L. iv. fin. above p. 21. P Dial. c. iManich. c. 75. i. 460.

The largeness of God's forgiveness. 285
no longer repentance, not that God would not accept
repentance, for He cannot deny Himself, nor doth
He cast away His compassion : but the soul is no
longer converted. Wherefore, although any one do
all righteousnesses, but, turning, sins and departs
from life, longing for sin, he will die in his sin. In
like way also the sinner, if he repent and die in his
repentance, his sins are remembered no more. For
as the daemons do not repent after their fall, nor do
the angels now sin, but both have come to have un-
changeableness, so men too after death acquire un-
changeableness. And the just, longing for God and
always having Him, are in joy ; but sinners, longing
for sin, and not having the material for sin, devoured,
as it were, by fire and worm, are punished, having
no consolation whatever. For what is chastisement
but privation of what is longed for ? According then
to the nature of the longing, those who long for God
are filled with joy, and those who long for sin, are
punished ; for those who gain what they long for, are
gladdened according tq tfie measure of their longing,
and they who mjss it, according to the measure of
their longing, suffer.'
Strong as the language of S. John Damascene is,
that God would accept repentance, it is not stronger
than words of Saint Martin, overheard by some of his
brethren, and related by S. Martin's contemporary
biographer °-.
Some of the brethren attested that they had
heard the devil finding fault with Martin in insult
ing language, ' Why, on their subsequent conver
sion, he had received within the monastery some of
9 Sulpicii Severi Vita S. Martini n. 24. Bibl. Patr. vi. 353.

286 Do we know that God has cast one soul
the brethren who by divers errors had formerly for
feited their Baptism ?' — detailing the crimes of each :
that Martin, contradicting the devil, steadily answer
ed, that old offences were purged by a better life
and conversation, and that, by the mercy of the Lord,
they who ceased to sin were to be absolved from
their sins. When the devil contradicted, 'That cri
minals had nothing to do with pardon and that no
clemency was shewn by the Lord to those who had
once lapsed ; ' Martin is said to have exclaimed thus :
' If thou thyself, thou miserable one, wouldest desist
from infesting men and wouldest repent of thy deeds,
even now, when the Day of Judgement is nigh at
hand, I, truly trusting in the Lord, would promise
thee the mercy of Christ.' Satan's answer is not
recorded. It must have been obviously one of con
tempt. In a like history, which I read very recently,
but of which I cannot recall the authority, Satan's
answer was in great anger, 'Do you think that,
if I had meant to repent, I should not have repented
long ago?' The history was related by the indivi
dual, upon whom Satan had tried to impose.
The controversy of 'restitutionism' turns on this,
'Which knows best the heart of the creature, whom
God made and all his life long solicited by His
grace, Himself, or some other of His creatures ?' It
has been the belief of thoughtful loving minds that
no one is in Hell, who did not to the very last refuse
the grace of God. Dr. Farrar owns, ' r that it is im
possible for us to estimate the hardening effect of
obstinate persistence in evil, and the power of the
human will to resist the law and reject the love of
'' Eternal Hope Preface p. xxiv.

into hell, to whom any place woidd be heaven? 287
God.' How do we know that Almighty God has cast
into Hell a single soul, of which He does not know
in His absolute knowledge, that, under any circum
stances, it would continue to 'resist the law and
reject the love of God?' But then it is wasting
words about that, of which we know nothing. We
know nothing as to, ' who are in Hell ; ' ' whether on
God's terms they would leave it ; ' ' whether heaven
would be heaven to them ;' ' whether any thing would
replace to them those things, by their preference of
which to God, all their lives long to their last breath,
they displeased God ; ' whether the ' aeonian fire '
would not rather harden those, who did not already
love God, and did not long to be punished, because
they had offended so good a God. But these would
be no inhabitants of hell. It may be, then, that
Dr. Farrar, amid the vehement language, with which
he insists on the necessity of a new ' trial ' for those
who have seemingly failed here, may in part be ask
ing it for millions upon millions who do not need it,
in part for those to whom God knows that it would
be useless.
It is wisest, surely, to leave all blindly in His
Hands, from Whose words Christians, as a body,
have received the belief in Hell, ever since He came
on earth to redeem us from it. " s Just and true are
Thy ways, Thou King of Saints." He can reconcile
His own attributes, if we abide His time.
It may be useful in conclusion to point out a few
characteristics of the body of witnesses alleged,
which very probably might not strike persons, who
read their words here for the first time.
» Rev. xv. 3.

288 Varied character of
It is very rare if they use argument. Few felt
any need of it. They had received their belief as
part of their Creed, and mentioned it, as occasion led
them. They use the word 'eternal,' when speaking
of the punishment of the reprobate, as they do the
word ' Almighty ' in speaking of ' Almighty God.'
They speak of it, as matter not of argument, but of
knowledge, as simply and as naturally.
The witnesses are no ordinary witnesses. In the
first half of the second century S. Justin, a convert
from Blatonism, in an Apology for the faith, publicly
addressed to the Emperors, pleaded the belief in it,
as held by Christians, as a ground for toleration.
They who believed in it could not be alleged to be
bad subjects1.
S. Irenseus gives vividly his own early memories
('which grow on,' he says, 'with our soul and are
a part of it '). He says, ' u I can even tell the place
where tbe blessed Bolycarp used to sit and converse;
and his goings forth and comings in; and the manner
of his life and form of his body; and discourses that
he used to make to the people ; and his intercourse
with John, how he would tell of it, and that with the
rest of those who had seen the Lord, and how he
would recount their words : and concerning the Lord,
what things they were, which he had heard from
them, both as to His mighty works and His teach
ing, as Bolycarp, having received them from the eye
witnesses of the Life of the Word, used to recount
them, consonantly to the Scriptures. These things
did I then too, by the mercy of God which was upon
' ab. p. 177.
u Fragment of the Epistle to Florinus n. 2. Works p. 540 Oxf. Tr.

witnesses adduced. 289
me, hear diligently ; noting them not on paper, but
in my own heart, and ever by the grace of God do
I ruminate them aright.' Such having been his
early youth, he succeeded Bothinus as Bishop of
Lyons A.D. 167. He was then personally acquaint
ed with East and West. Yet, giving an account of
the Creed T, as held by many nations of Barbarians
too — diligently holding the old Tradition, in his
paraphrase of the Creed, he mentions the ' eternal
fire.' When the Creed was explained, ' eternal death '
was an article mentioned, as contained in it, by minds
as different, as S. Cyril of Jerusalem, or Buffinus, or*
S. Maximus with S. Beter Chrysologus. The heathen
acknowledged it to be the Christian belief; some,
as Celsus, said that their own philosophers taught
' it as well ; others, as those mentioned by Arnobius,
ridiculed it, but both attested that it was a part of
the Christian faith. It was held in common by those
who defended or impugned other faith. S. Athana
sius w and S. Hilary * or the Ebionite ? author of the
Clementines; Eusebius2, Arians2, semi-Ariansz, or
the worst Arians, but learned men, as Acacius a. It
was held equally by S. Augustine b and Belagius c
and semi-Belagians d, as Faustus of Biez e : by Cas
sian f or by S. Brosper g who wrote in detail against
one of his works ; it was held by those otherwise in
active conflict with one another, as S. Jerome h and
Buffinus ' ; or again by S. Cyril of Alexandria k and
" see ab. p. 182. w ab. p. 204. * ab. p. 208. J ab. p. 197.
1 ab. p. 206. a ab. p. 207- b ab. pp. 245—249. ° ab. p. 269.
4 ab. p. 273. e ab. p. 281. f ab. p. 273. e ab. p. 280.
h ab. pp. 238—242. l ab. pp. 243, 244. k ab. p. 270.
U

290 Diderot and Voltaire.
Theodoret1. Why but because it was part of the
Faith written by God's hand upon the soul, the last
hold, which God has upon the soul, that it may not
finally part with Him ; a faith of which such minds
as Diderot and Voltaire m could not rid themselves ?
1 ab. p. 272.
m Quoted in my Sermon e The Responsibility of intellect
in matters of faith ' p. 6. The dialogue between Diderot
and his soul is so vivid and true to nature, and Voltaire's
sarcastic non-acceptance of his correspondent's profession
of certainty, so characteristic of his scepticism even as to
others' scepticism and his inability to shake off his old
faith, that it may be well to repeat them.
Diderot, to his soul. ' If you abuse your reason, you
will be unhappy not only in this life, but, after death, in
hell.' Soul. 'And who told you that there is a hell?'
Diderot. ' If you have but a doubt, you ought to act as if
there were one.' Soul. ' And if I am sure that there
is none ?' Diderot. 'I defy you to it.'
Voltaire's correspondent. ' I believe, at last, that I have
discovered the certainty of the non-existence of hell.'
Voltaire. ' Most happy are you ! I am far from having
arrived at it !' The passages are given by Nicolas, 'Etudes
Philosophiques ' c. 8, t. ii. 462.

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