7

unrighteousness. Because that which may be known of God is manifest in them; for God has shown it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead," that they may be without excuse: because that when they knew God, they glorified him not as God." From these words it

appears that they had the knowledge of truth, which God had manifested to them; but were culpable on this account, that when they knew God, they glorified him not as God. Wherefore since it is not forbidden us to study the learned works of the Greeks, we are left at liberty to do so if we please. This is our first argument in defence of the position we took: another may be thus put. The divinely-inspired Scriptures undoubtedly inculcate doctrines that are both admirable in themselves, and heavenly in their character: they also eminently tend to produce piety and integrity of life in those who are guided by their precepts, pointing out a walk of faith which is highly approved of God. But they do not instruct us in the art of reasoning, by means of which we may be enabled successfully to resist those who oppose the truth. Besides adversaries are most easily foiled, when we can turn their own weapons against them. But this power was not supplied to Christians by the writings of the Apollinares. Julian well knew when he prohibited by law Christians from being educated in Greek literature, that the fables it contains would expose the whole Pagan system, of which he had become the champion, to ridicule and contempt.

* Εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους.

con

Even Socrates, the most celebrated of their philosophers, despised these absurdities, and was demned to die on account of it, as if he had attempted to violate the sanctity of their deities. Moreover both Christ and his Apostle enjoin us "to become discriminating money-changers, so that we might 'prove all things, and hold fast that which is good:" directing us also to "beware lest any one should spoil us through philosophy and vain deceit." But this we cannot do, unless we possess ourselves of the weapons of our adversaries: taking care that in making this acquisition we do not adopt their sentiments, but analysing whatever is presented to us, reject the evil, but retain what is good and true; for good wherever it is found, is a property of truth. Should any one imagine that in making these assertions we wrest the Scriptures from their legitimate construction, let it be remembered that the Apostle✓ not only does not forbid our being instructed in Greek learning, but that he himself seems by no means to have neglected it, inasmuch as he often quotes from Greek authors. Whence did he get the saying, "The Cretians are always liars, evil beasts, slow-bellies," but from a perusal of "The Oracles of Epimenides," the Cretian Initiator? Or how would he have known this, "For we are also his offspring," had he not been acquainted with "The Phenomena of Aratus" the astronomer? Again this sentence, "Evil

* TражεŽiraι dókpot! This expression is not now found in Scripture, though Origen and Jerome attest it; and Usher supposes it to have been recorded as a saying of our Lord in "the Gospel according to the Hebrews"!!!

† 1 Thes. v. 21.

Col. ii. 8. § Tit. i. 12. || Acts xvii. 28.

" is a suffi

communications corrupt good manners,' cient proof that he was conversant with "The Tragedies of Euripides." But what need is there of enlarging on this point? It is well known that in ancient times the doctors of the church by uninterrupted usage were accustomed to exercise themselves in the learning of the Greeks, until they had reached an advanced age: this they did with a view to strengthen and polish the mind, as well as to improve in eloquence; and at the same time to enable them to refute the errors of the heathen. With these remarks we close our allusion to the two Apollinares.

CHAPTER XVII.

THE EMPEROR PREPARING AN EXPEDITION AGAINST THE PERSIANS, ARRIVES AT ANTIOCH, WHERE HAVING PROVOKED THE RIDICULE OF THE INHABITANTS, HE RETORTS ON THEM BY A SATIRICAL PUBLICATION

TITLED "MISOPOGON, OR THE BEARD-HATER.”

EN

THE emperor having extorted immense sums of money from the Christians, accelerates his expedition against the Persians, and proceeds to Antioch in Syria. There, desiring to show the citizens how much he affected glory, he unduly depressed the prices of commodities; neither taking into account the circumstances of that time, nor reflecting how much the presence of an army inconveniences the population of a province, and lessens the supply of provisions to the cities. The merchants and retailers therefore left off trading, being unable to sustain the

* 1 Cor. xv. 33.

losses which the imperial edict entailed upon them; consequently the markets were unfurnished with necessaries. This arbitrary conduct, together with its effect, so exasperated the Antiochians, a people naturally predisposed to insolence, that they instantly broke forth into invectives against Julian; caricaturing his beard also, which was a very long one, and saying that it ought to be cut off and manufactured into ropes. They added that the bull which was impressed upon his coin, was a symbol of his having desolated the world. For this emperor, in his excess of superstitious devotion, was continually sacrificing bulls* on the altars of his idols; and had ordered the impression of a bull and altar to be made on his coin. Irritated by these scoffs, he threatened to punish the city of Antioch, and to return to Tarsus in Cilicia, giving orders that preparations should be made for his speedy departure thence. Libanius the sophist made this an occasion of composing two orations, one addressed to the emperor in behalf of the Antiochians, the other to the inhabitants of Antioch on the emperor's displeasure. It is however affirmed that these compositions were merely written, and never recited in public. Julian abandoning his former purpose of revenging himself on his satirists by injurious deeds, expended his wrath in reciprocating their abusive taunts; for he wrote a pamphlet against them which he entitled "Antiochicus or Misopogon," thus leaving an indelible stigma upon that city and its inhabitants. But we must now speak of the evils which he brought upon the Christians at Antioch.

*Hence Gregory of Nazianzen styles him, kavoíravpov, bullburner.

CHAPTER XVIII.

THE EMPEROR CONSULTING AN ORACLE, THE DEMON GIVES NO RESPONSE, BEING AWED BY THE PROXIMITY OF BABYLAS THE MARTYR.

HAVING ordered that the Pagan temples at Antioch should be opened, he was very eager to obtain an oracle from Apollo Daphnæus. But the demon that inhabited the temple remained silent through fear of his neighbour Babylas the martyr; for the coffin which contained the body of that saint was close by. When the emperor was informed of this circumstance, he commanded that the coffin should be immediately removed: upon which the Christians of Antioch, including women and children, transported the coffin from Daphne to the city, with solemn rejoicings and chanting of psalms. The psalms were such as cast reproach on the gods of the heathen, and those who put confidence in them and their images.

CHAPTER XIX.

WRATH OF THE EMPEROR, AND FIRMNESS OF THEODORE THE CONFESSOR.

THE emperor's real temper and disposition, which he had hitherto kept as much as possible from observation, now became fully manifested: for he who had boasted so much of his philosophy, was no longer able to restrain himself; but being goaded almost to madness by these reproachful hymns, he was ready