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must coniam eister that punishment is not just, and those Who condemn and persecute the martyrs do right, or that persecutions even aro Wrought by ths Will of God. Labourand seM are not, then, as they say, incident to assairs as rustio iron, but come upon the foui through iis own wili. Andon theso potnis thers is much to say, Whicli mill be reserved sor future consideration, taking them up in due courae.
VALENTINIAN'S VAGARIES AB UT THE ABOLITION OFDEATH REFUTED.
for When yo dissolve the worid, and aro not yourselves dissolvia, ye have dominion OVer creation and ali corruption.
For he also, similarly With Basilides, supposes a clam savedis nature, and that this different race has como hither to usfrom above for tho abolition os death, and that tho origin os death is ths Work os the Creator of ths Worid. Wheretareatio he so expounds that scripture, No man shali seo the face of God, and live,' as ii Be were tho cause of death. Respecting this God, ho mahes those allusions When writingin these expressiona: μ As much as tho image is inferior toste living face, so much is . he worid inferior to the living2Εon. What is, then, the cause of the imago' The majestyot the face, which exhibita tho figure to the painter, to bellonoured by his namo; for the sorm is not found exactly to the lite, but the name supplies What is Wanting in the emo. Tho invisibility oi God comperates also in order to the faithos that which has been f hioned.' For the Creator, calle lGod and Father, lis designated Pa ter,' and Wi dom,' .hose image that whicli is formed is, to tho glory oi
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tho invisibis Ons; sinco the things Which proceod hom a pala are complementa, and those Whieli proceed from one are images. But sines What is seen is no part of Ηim, the foui comes hom What is intermediate, Which is different; andinis is sto inspiration of the different spirit, and generasywhat is broathed into the foui, Which is tho imago of thospirit. And in generat, What is sald of the Creator, Who Wasmade according to tho image, they say Was foretoid is a sensibis imago in tho book of Genesis respecting the originos man; and the likenem they transfer to themselves, teaching that tho addition of the different spirit Was made, un-known to the Creator. When, then, me treat of the unityos the God who is proclaimed in the la' the propheta, and the gospei, We shail also discum this; for tho topic is supreme. But me must advanco to that whicli is urgent. Π for the purpose of doing aWay With deain the peculiarrace has come, it is not Christ who has abolishod death, uniem Ho also is sald in be of tho fame essence With them. d is Ho abolislied it to this end, stat it might not inuchthe peculiar race, it is nes these, the rivias of the Creator, Who breatho into the imago of their intermediate spirit thelife smin above-in accordanco Mith the principis of the
Then ine Lord would bo superior to God the Creator; sorino son mould never contend with the father, e sciassyamong the go . But the polat that the Creator of allthings, the omnipotent Lord, is tho Fastor of the Son, me have deferred illi tho discussion of them minis, in Which me have undertaen to disputo against the heresim, ino ing that He alons is tho God proclaimed by Him But tho apostle, Writing in us With reserance to the e durance of amictions, sus, d this is os God, that it is
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Ηim, but also to suffer tor His salie ; having the fame conflict Which ye sin in me, and now hear in be in me. Isthero is therasore any consolation in Christ, is any comsortos love, is any communion os spirit, is any bo eis and mercies,
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universe, but because We do not continue among them for ever; being, in respect oi possession, not ours, and passing iromone to another in succession; but belonging to us, for Whomthey were made in respect os use, so long as it is necessary tocontinue mitti them. In accordance, theretare, With natural
ali excess and inordinate affection.
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quence of the enero proper to a man,-opposes the satin os him Who acta according to Dee choice. Creature' is synonymous With activit' being our Work, and such activi shallnot be able to separate us from tho love os God, whicli is in Christ Jesus our Lord.' in You have got a compendio account of the gnostio martyr.
questions,' ' as is equivalent to ashing questions,' they givea ridiculous interpretation. For the apostle says, Ni otherthings buy out of the shambies, ashing no questions,' Withthe exception of the things mentioned in the catholic epistis
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PMAAGES OF SCRIPTURE RESPECTINI THE CONSTANC PATIENCE, AND LOVE OF THE MARTYRS.
WITA tho heari man belleveth unto righteousness, and with tho mouin confession is made unis salvation. Wher
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is this, tho testimony of a good conscience, stat in hesinessand sinceri .s know God V by this inconsiderabis instanco inhibiting the work of love, that not in fleshly Wisdom, but
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not without us be made perfeci. Wherelare also, haringencompassing us such a cloud,' holy and transparent, se of Witnesses, laying aside every Weight, and the sin Which dothso eastly beset us, let us run Mith patience tho race set besoreus, lοοhing unto Jesus, the author and finishor os our faith. Since, then, he specifies one salvation in Christ os the right- cous,' and of us ho has expressed the former unambiguousj, and saying nothing less respecting Moses, adds, Esteeming the reproach of Christ greater riches than sto treasures of Egypt: sor he had respect to the recompense of the re ardi
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PASSAGES FROM CLEMENT'S EPISTLE TO THE CORINTHIANS ON MARTYRDOM.
have yielded perfeci service to His magnificent glory. Letus tae Enoch, Who, being by his obedience found righteous, Was translated; and Noah, Who, having belleVed, Was saved; and Abraham, who for his fiath and hospitali was callod
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is tho multitude os Thy tender mercies,,blot out my tran gression. Wash me thoroughly imm mine iniquit' and cleanse me iram my sin. For I knon my transgression, and my sin is sver beforo me.' ' ' Then, alluding in sin .hichis not subject to the law, in tho exerciso of the moderation