The Epistles of St. John : the Greek text, with notes and essays

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cient idoa

delivored Boui thia accusation os novelty, though the riae of Various forins of heresy frequently expoaed the orthodox to the charge orinnovation and Deah unaetiling of the minds of men. The argumenis of the apologista may have produced aoine effect by sheming that itans vere 1 to the earlieat instincta of humanity. They could ple that in the consideration os sternity nothing is to bo maled late: that When there is no boonning and no end, nothing 1a bosore ita time orbohiud it : that tho divino coianaela are one and fixe i, manifested in Adefinito ordor and liable in no changs . But even when Christiani had mon by hemio endurance some conAideration sor age, When itno longer condemned rarithout a hearing sor tho fatal defeci os recentorion, it stood none the lem necessarib in antagoniam With the spirit of tho Empire. It maintainest, Aa me haVe Men, One uniVersia forin os religion againat many nationes sor A. And the cons aenoes of the antagoniam Will be soland to bo more sar reaching, H 3ve consider a litue more in detini What the Roman theory of a national

Accotaing to this tho national religion mas a pari os the historical developinent and habita of the nation, a mode os expressi certain thoughta and convictions mihich could no more bo changedinan language. The augure nught not belleve their oram art :generias inight despiae it, but stili Cicero ad Is: Thoae Who put to sea againat the auspicea deserve any punishment. They more bound to obey the clainis os religion: thoy ought not to have set Mide by arbitrary seis vili the custoni of their ancestora No man'a spirit

Dioclet. Od. adv. Manich : Du immortales providentia sua oesinam et disponere sunt, quae bona et ora sunt, ut mul rum et bonorum et egregiorum Hromun et sapientissimorum consilio et tractatu illibata probarentur et statuerentur: quibusnso obviam iro neo resistere fas est. neque reprehendi a nova vetus religio debot. Μa ni enim criminia est retractara quae Romel ab antiquia statutast dofinita suum statum Et cursum tenent ac possident sCod. Greg. Ub

3 Cio. de Div. U. 33. ε Cio. de Nat. Deor. iii. 2, 5.

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ganiam and Christianitar Which mado porsecution inevitabis. Christi- absolute. antly is absolute. It can ad init no compromiso. It is essentiallygrounded upon personat conviction and not accepted as an accidoni os

popular gods held up to mockery upon the stage, degraded in themorks of meis, radiculed by philosophera', and they could nos reconcito auch licenae and inrcasui With resolute devotion. But to the

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Ddm, Who salied in apprehend that the fatui of the Christian liue his

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amusementa IFere more or lem connectes vrith idolatroiia sorinsor observances. The smohing altar conatantly called sor sonae

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Under auch circiunatances the Christian could not ruit bo Thelaesing

. Christianira spiritual. Confusionosapiritual

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of the imperial

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Honoura similar to thogo pald in Lysando ere piad in T. Quinct. Flamininus at Chalcis in tho time os Plutarch ἔτι καὶ καν --. This Was ins close of tho Paean sung at the sacrifice in his

honour: μέλπετε, κουραι,

in ordinarF honour: Templa quamvis sciret AugustusJ etiam proconsulibus docerni solere, in nulla tamen provineia nisi communi suo Romaequa nomine recepit ioci. c. set . So Cicero talios credit in hi scis for haring δε-olinod tho complanent: Ep. ad Att. X. a1. 7 ; int. D. i. I, 26. But insuch cases tho templo mas not erectodio the omoer, but in hono of hiis, though tho transition froni the onothought to the other Mennae Basy R-mong degenerate moes. ε For the worahip of tho Ptolensisssos Theocr. Id. xvi. It was With Miter remon that Demetrius obtainin divina hono a at Si-