the coming of Christ, live familiarly with them, and pray for our enemies, and endeavor to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God, the ruler of all." 1

The irresistible advance of Christianity in the face of every species of opposition and persecution was claimed by the apologists as an evidence of its Heaven-born character. "It is evident," said Justin Martyr, "that no one can terrify or subdue us who have believed in Jesus over all the world. For it is plain that though beheaded and crucified, and thrown to wild beasts, and chains, and fire, and all kinds of torture, we do not give up our confession; but the more such things happen, the more do others and in large numbers become faithful, and worshippers of God through the name of Jesus. For just as if one should cut away the fruit-bearing parts of a vine, it grows up again and yields other branches, flourishing and fruitful; even so the same thing happens with us. For the vine planted by God, and Christ the Saviour, is his people."2 "If any one ruler whatever," wrote Clement of Alexandria, "prohibit the Greek philosophy, it vanishes forthwith. But our doctrine, on its very first proclamation, was prohibited by kings and tyrants together, as well as particular rulers and governors, with all their mercenaries, and in addition by innumerable men, warring against us, and endeavoring, as far as they could, to exterminate it. But it flourishes the more. For it dies not as human doctrine dies, nor fades as a fragile gift. For no gift of 1 1 Apol., xiv. 2 Dial. cum Tryph., cx.

God is fragile."1 "The oftener," wrote Tertullian, in words that have become classic, "we are mown down by you, the more in number we grow: the blood of Christians is seed. Many of your writers exhort to the courageous bearing of pain and death, as Cicero in the Tusculans, as Seneca in his Chances. And yet their words do not find so many disciples as Christians do, teachers not by words, but by their deeds. That very obstinacy you rail against is the preceptress. For who that contemplates it is not incited to inquire what is at the bottom of it? Who, after inquiry, does not embrace our doctrines?" 2

Great stress was laid by the apologists upon the prophecies of the Old Testament, and a large space was devoted to the illustration of their wonderful fulfilment in Christianity. The evidence of miracle was also insisted upon, but received less emphasis than that of prophecy. The current belief in magic impaired the effect of an appeal to supernatural workings, and so lessened the disposition to make the appeal. The apologists, however, knew how to strip the subject of false associations. There are certain marks, Origen argued, which broadly distinguish Jesus and His works from magicians and their lying wonders. "There would, indeed, be a resemblance between them, if Jesus, like the dealers in magical arts, had performed His works only for show; but now there is not a single juggler, who, by means of his proceedings, invites his spectators to reform their manners, or trains those to the fear of God who are amazed at what they see, nor who tries to persuade them so to live as men who are to be justified by 2 Apol., 1. Compare Ad Scapulam, v.

1 Strom., vi. 18.

God. And jugglers do none of these things, because they have neither the power nor the will, nor any desire to busy themselves about the reformation of men, inasmuch as their own lives are full of the grossest and most notorious sins." Nothing could be greater than the manifest contrast between this sect of impostors and Jesus, who reformed men and instructed them still more fully by "His words and character than by His miracles." 1

Finally, the apologists made a strong appeal to the exalted nature of Christian truth, and its adaptation to the human soul. They claimed that it presented the highest ideal of life conceivable, and was in harmony with all the nobler impulses and aspirations of man. Tertullian represents that the soul in its native, unperverted impulses is Christian, and bears witness to the main truths of Christianity. Hence, often, the heathen himself, when startled out of the force of custom, will call out the name of God like a monotheist, and look, not to the Capitol, but to Heaven.2 Clement of Alexandria describes, in his poetic way, how the riches of God's love are poured upon man in the gospel; how Christ is a Master far excelling all that is fabled of Amphion, Arion, or Orpheus, bringing harmony into a disordered universe, and especially healing the discords in man, "this beautiful breathing instrument of music" from the hands of God.3 "The name of Jesus," says Origen, "can still remove distractions from the minds of men, and expel demons, and also take away diseases; and produce a marvellous meekness of spirit and complete change of character, and a humanity and goodness 1 Cont. Celsum, i. 68. 2 De Testimonio Animæ. 3 Cohort., i.

and gentleness in those individuals who do not feign themselves to be Christians for the sake of subsistence, or the supply of any mortal wants, but who have honestly accepted the doctrine concerning God and Christ, and the judgment to come." 1

1 Cont. Celsum, i. 67.

CHAPTER III.

HERESIES AND CHRISTIAN THEOLOGY.

I.-CLASSIFICATION OF HERESIES.

THE importance of Christianity as an historical fact is well evinced by the all-comprehending movement which it called forth. By repulsion or attraction, it affected the life and thought of the greater portion of the ancient world. Every prominent religious system from Italy to India soon felt more or less the vibrations which its entrance into the world awakened.

In the previous chapters we have traced the movement on the side of repulsion, the struggle of Christianity with an openly hostile Judaism and heathenism. We have now to consider the movement on the side of attraction, the false alliance which Judaism and heathenism sought to make with Christianity, the struggle of the Church with heresy. This struggle did not tax the Church in the same way as the former; still, the demands were formidable. To deal with the professed friends was, in important respects, more difficult than to withstand the open enemies. The former party, if not by their own choice and estimation, were in reality as much enemies as the latter. Their essential antagonism to Christianity had, also, much the same ground. A false conservatism was prominent in both cases.

Ex