Chap. I. - Introductory. Heresies Must Exist, and Even Abound; They Are a Probation to Faith.
The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound)2 neither ought their existence to surprise us, for it was foretold that they should come to pass; (Mat_7:15; Mat_24:4, Mat_24:11, Mat_24:24; 1Ti_4:1-3; 2Pe_2:1) nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being “approved.” (1Co_11:19) Groundless, therefore, and inconsiderate is the offence of the many3 who are scandalized by the very fact that heresies prevail to such a degree. How great (might their offence have been) if they had not existed.4 When it has been determined that a thing must by all means be, it receives the (final) cause for which it has its being. This secures the power through which it exists, in such a way that it is impossible for it not to have existence.
Chap. II. - Analogy Between Fevers and Heresies. Heresies Not to Be Wondered At: Their Strength Derived from Weakness of Men’s Faith. They Have Not the Truth. Simile of Pugilists and Gladiators in Illustration.
Taking the similar case5 of fever, which is appointed a place amongst all other deadly and excruciating issues (of life) for destroying man: we are not surprised either that it exists, for there it is, or that it consumes man, for that is the purpose of its existence. In like manner, with respect to heresies, which are produced for the weakening and the extinction of faith, since we feel a dread because they have this power, we should first dread the fact of their existence; for as long as they exist, they have they have their power; and as long as they have their power, they, have their existence. But still fever, as being an evil both in its cause6 and in its power, as all know, we rather loathe than wonder at, and to the best of our power guard against, not having its extirpation in our power. Some men prefer wondering at heresies, however, which bring with them eternal death and the heat of a stronger fire, for possessing this power, instead of avoiding their power when they have the means of escape: but heresies would have no power, if (men) would cease to wonder that they have such power. For it either happens that, while men wonder, they fall into a snare, or, because they are ensnared, they cherish their surprise, as if heresies 244 were so powerful because of some truth which belonged to them. It would no doubt be a wonderful thing that evil should have any force of its own, were it not that heresies are strong in those persons who are not strong in faith. In a combat of boxers and gladiators, generally speaking, it is not because a man is strong that he gains the victory, or loses it because he is not strong, but because he who is vanquished was a man of no strength; and indeed this very conqueror, when afterwards matched against a really powerful man, actually retires crest-fallen from the contest. In precisely the same way, heresies derive such strength as they have from the infirmities of individuals - having no strength whenever they encounter a really powerful faith.
Chap. III. - Weak People Fall an Easy Prey to Heresy, Which Derives Strength from the General Frailty of Mankind. Eminent Men Have Fallen from Faith; Saul, David, Solomon. The Constancy of Christ.
It is usual, indeed, with persons of a weaker character, to be so built up (in confidence) by certain individuals who are caught by heresy, as to topple over into ruin themselves. How comes it to pass, (they ask), that this woman or that man, who were the most faithful, the most prudent, and the most approved7 in the church, have gone over to the other side? Who that asks such a question does not in fact reply to it himself, to the effect that men whom heresies have been able to pervert8 ought never to have been esteemed prudent, or faithful, or approved? This again is, I suppose, an extraordinary thing, that one who has been approved should afterwards fall back? Saul, who was good beyond all others, is afterwards subverted by envy. (1Sa_18:8-9) David, a good man “after the Lord’s own heart,” (1Sa_13:14) is guilty afterwards of murder and adultery. (2Sa_11:1-27) Solomon, endowed by the Lord with all grace and wisdom, is led into idolatry, by women. (1Ki_11:4) For to the Son of God alone was it reserved to persevere to the last without sin. (Heb_4:15) [See p. 221, supra.] But what if a bishop, if a deacon, if a widow, if a virgin, if a doctor, if even a martyr,9 have fallen from the rule (of faith), will heresies on that account appear to possess10 the truth? Do we prove the faith11 by the persons, or the persons by the faith? No one is wise, no one is faithful, no one excels in dignity,12 but the Christian; and no one is a Christian but he who perseveres even to the end. (Mat_10:22) You, as a man, know any other man from the outside appearance. You think as you see. And you see as far only as you have eyes. But says (the Scripture), “the eyes of the Lord are lofty.” (Jer_32:19) “Man looketh at the outward appearance, but God looketh at the heart.” (1Sa_16:7) “The Lord (beholdeth and) knoweth them that are His;” (2Ti_2:19) and “the plant which (my heavenly Father) hath not planted, He rooteth up;” (Mat_15:13) and “the first shall,” as He shows, “be last;” (Mat_20:16) and He carries “His fan in His hand to purge His threshing-floor.” (Mat_3:12) Let the chaff of a fickle faith fly off as much as it will at every blast of temptation, all the purer will be that heap of corn which shall be laid up in the garner of the Lord. Did not certain of the disciples turn back from the Lord Himself, (Joh_6:66) When they were offended? Yet the rest did not therefore think that they must turn away from following Him,13 but because they knew that He was the Word of Life, and was come from God, (Joh_1:1, Joh_6:68, Joh_16:30) they continued in His company to the very last, after He had gently inquired of them whether they also would go away. (Joh_6:67) It is a comparatively small thing,14 that certain men, like Phygellus, and Hermogenes, and Philetus, and Hymenaeus, deserted His apostle: (2Ti_1:15, 2Ti_2:17; 1Ti_1:20) the betrayer of Christ was himself one of the apostles. We are surprised at seeing His churches forsaken by some men, although the things which we suffer after the example of Christ Himself, show us to be Christians. “They went out from us,” says (St. John,) “but they were not of us. If they had been of us, they would no doubt have continued with us.”15
Chap. IV. - Warnings Against Heresy Given Us in the New Testament. Sundry Passages Adduced. These Imply the Possibility of Falling into Heresy.
But let us rather be mindful of the sayings of the Lord, and of the letters of the apostles; 245 for they have both told us beforehand that there shall be heresies, and have given us, in anticipation, warnings to avoid them; and inasmuch as we are not alarmed because they exist, so we ought not to wonder that they are capable of doing that, on account of which they must be shunned. The Lord teaches us that many “ravening wolves shall come in sheep’s clothing.” (Mat_7:15) Now, what are these sheep’s clothing’s, but the external surface of the Christian profession? Who are the ravening wolves but those deceitful senses and spirits which are lurking within to waste the flock of Christ? Who are the false prophets but deceptive predictors of the future? Who are the false apostles but the preachers of a spurious gospel?16 Who also are the Antichrists, both now and evermore, but the men who rebel against Christ?17 Heresies, at the present time, will no less rend the church by their perversion of doctrine, than will Antichrist persecute her at that day by the cruelty of his attacks,18 except that persecution makes even martyrs, (but) heresy only apostates. And therefore “heresies must needs be in order that they which are approved might be made manifest, (1Co_11:19) both those who remained stedfast under persecution, and those who did not wander out of their way19 into heresy. For the apostle does not mean20 that those persons should be deemed approved who exchange their creed for heresy; although they contrariously interpret his words to their own side, when he says in another passage, “Prove all things; hold fast that which is good;”21 as if, after proving all things amiss, one might not through error make a determined choice of some evil thing.
Chap. V. - Heresy, as Well as Schism and Dissension, Disapproved by St. Paul, who Speaks of the Necessity of Heresies, Not as a Good, But, by the Will of God, Salutary Trials for Training and Approving the Faith of Christians.
Moreover, when he blames dissensions and schisms, which undoubtedly are evils, he immediately adds heresies likewise. Now, that which he subjoins to evil things, he of course confesses to be itself an evil; and all the greater, indeed, because he tells us that his belief of their schisms and dissensions was grounded on his knowledge that “there must be heresies also.” (1Co_11:19) For he shows us that it was owing to the prospect of the greater evil that he readily believed the existence of the lighter ones; and so far indeed was he from believing, in respect of evils (of such a kind), that heresies were good, that his object was to forewarn us that we ought not to be surprised at temptations of even a worse stamp, since (he said) they tended “to make manifest all such as were approved;” (1Co_11:18) in other words, those whom they were unable to pervert.22 In short, since the whole passage23 points to the maintenance of unity and the checking of divisions, inasmuch as heresies sever men from unity no less than schisms and dissensions, no doubt he classes heresies under the same head of censure as he does schisms also and dissensions. And by so doing, he makes those to be “not approved,” who have fallen into heresies; more especially when with reproofs he exhorts24 men to turn away from such, teaching them that they should “all speak and think the selfsame thing,” (1Co_1:10) the very object which heresies do not permit.
Chap. VI. - Heretics Are Self-Condemned. Heresy. Is Self-Will, Whilst Faith Is Submission of Our Will to the Divine Authority. The Heresy of Apelles.
On this point, however, we dwell no longer, since it is the same Paul who, in his Epistle to the Galatians, counts “heresies” among “the sins of the flesh,” (Gal_5:20) who also intimates to Titus, that “a man who is a heretic” must be “rejected after the first admonition,” on the ground that “he that is such is perverted, and committeth sin, as a self-condemned man.” (Tit_3:10-11) Indeed, in almost every epistle, when enjoining on us (the duty) of avoiding false doctrines, he sharply condemns25 heresies. Of these the practical effects26 are false doctrines, called in Greek heresies,27 a word used in the sense of that choice which a man makes when he either teaches them (to others)28 or takes up with them (for himself).29 For this reason it is that he calls the heretic self-condemned,30 because he has himself chosen that 246 for which he is condemned. We, however, are not permitted to cherish any object31 after our own will, nor yet to make choice of that which another has introduced of his private fancy. In the Lord’s apostles we possess our authority; for even they did not of themselves choose to introduce anything, but faithfully delivered to the nations (of mankind) the doctrine32 which they had received from Christ. If, therefore, even “an angel from heaven should preach any other gospel” (than theirs), he would be called accursed33 by us. The Holy Ghost had even then foreseen that there would be in a certain virgin (called) Philumene34 an angel of deceit, “transformed into an angel of light,” (2Co_11:14) by whose miracles and illusions35 Apelles was led (when) he introduced his new heresy.
Chap. VII. - Pagan Philosophy the Parent of Heresies. The Connection Between Deflections from Christian Faith and the Old Systems of Pagan Philosophy.
These are “the doctrines” of men and “of demons” (1Ti_4:1) produced for itching ears of the spirit of this world’s wisdom: this the Lord called “foolishness,” (1Co_3:18, 25) and “chose the foolish things of the world” to confound even philosophy itself. For (philosophy) it is which is the material of the world’s wisdom, the rash interpreter of the nature and the dispensation of God. Indeed36 heresies are themselves instigated37 by philosophy. From this source came the Aeons, and I known not what infinite forms,38 and the trinity of man39 in the system of Valentinus, who was of Plato’s school. From the same source came Marcion’s better god, with all his tranquillity; he came of the Stoics. Then, again, the opinion that the soul dies is held by the Epicureans; while the denial of the restoration of the body is taken from the aggregate school of all the philosophers; also, when matter is made equal to God, then you have the teaching of Zeno; and when any doctrine is alleged touching a god of fire, then Heraclitus comes in. The same subject-matter is discussed over and over again40 by the heretics and the philosophers; the same arguments41 are involved. Whence comes evil? Why is it permitted? What is the origin of man? and in what way does he come? Besides the question which Valentinus has very lately proposed - Whence comes God? Which he settles with the answer: From enthymesis and ectroma.42 Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,43 so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions - embarrassing44 even to itself, retracting everything, and really treating of45 nothing! Whence spring those “fables and endless genealogies,” (1Ti_1:4) and “unprofitable questions,” (Tit_3:9) and “words which spread like a cancer?” (2Ti_2:17) From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against. Writing to the Colossians, he says, “See that no one beguile you through philosophy and vain deceit, after the tradition of men, and contrary to the wisdom of the Holy Ghost.”46 He had been at Athens, and had in his interviews (with its philosophers) become acquainted with that human wisdom which pretends to know the truth, whilst it only corrupts it, and is itself divided into its own manifold heresies, by the variety of its mutually repugnant sects. What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? what between heretics and Christians? Our instruction comes from “the porch of Solomon,”47 who had himself taught that “the Lord should be sought in simplicity of heart.” (Wisdom of Solomon 1:1) Away with48 all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief. For this is our palmary faith, that there is nothing which we ought to believe besides.
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Chap. VIII. - Christ’s Word, Seek, and Ye Shall Find, No Warrant for Heretical Deviations from the Faith. All Christ’s Words to the Jews Are for Us, Not Indeed as Specific Commands, but as Principles to Be Applied.
I come now to the point which (is urged both by our own brethren and by the heretics). Our brethren adduce it as a pretext for entering on curious inquiries,49 and the heretics insist on it for importing the scrupulosity (of their unbelief).50 It is written, they say, “Seek, and ye shall find.” (Mat_7:7) Let us remember at what time the Lord said this. I think it was at the very outset of His teaching, when there was still a doubt felt by all whether He were the Christ, and when even Peter had not yet declared Him to be the Son of God, and John (Baptist) had actually ceased to feel assurance about Him. (see our translation of the Anti-Marcion, iv. 18 (infra), and Tertullian’s treatise, de Bapt. x.) With good reason, therefore, was it then said, “Seek, and ye shall find,” when inquiry was still be to made of Him who was not yet become known. Besides, this was said in respect of the Jews. For it is to them that the whole matter51 of this reproof52 pertains, seeing that they had (a revelation) where they might seek Christ.
“They have,” says He, “Moses and Elias,” (Luk_16:29) - in other words, the law and the prophets, which preach Christ; as also in another place He says plainly, “Search the Scriptures, in which ye expect (to find) salvation; for they testify of me;” (Joh_5:39) which will be the meaning of “Seek, and ye shall find.” For it is clear that the next words also apply to the Jews: “Knock, and it shall be opened unto you.” (Mat_7:7) The Jews had formerly been in covenant with53 God; but being afterwards cast off on account of their sins, they began to be54 without God. The Gentiles, on the contrary, had never been in covenant with God; they were only as “a drop from a bucket,” and “as dust from the threshing floor, (Isa_40:15) and were ever outside the door. Now, how shall he who was always outside knock at the place where he never was? What door does he know of, when he has passed through none, either by entrance or ejection? Is it not rather he who is aware that he once lived within and was thrust out, that (probably) found the door and knocked thereat? In like manner, “Ask, and ye shall receive,” (Mat_7:7) is suitably said55 to one who was aware from whom he ought to ask, - by whom also some promise had been given; that is to say, “the God of Abraham, of Isaac, and of Jacob.” Now, the Gentiles knew nothing either of Him, or of any of His promises. Therefore it was to Israel that he spake when He said, “I am not sent but to the lost sheep of the house of Israel.” (Mat_15:24) Not yet had He “cast to the dogs the children’s bread;” (Mat_15:26) not yet did He charge them to “go into the way of the Gentiles.” (Mat_10:5) It is only at the last that He instructs them to “go and teach all nations, and baptize them,” (Mat_28:19) when they were so soon to receive “the Holy Ghost, the Comforter, who should guide them into all the truth.” (Joh_16:13) And this, too, makes towards the same conclusion. If the apostles, who were ordained56 to be teachers to the Gentiles, were themselves to have the Comforter for their teacher, far more needless57 was it to say to us, “Seek, and ye shall find,” to whom was to come, without research,58 our instruction59 by the apostles, and to the apostles themselves by the Holy Ghost. All the Lord’s sayings, indeed, are set forth for all men; through the ears of the Jews have they passed on to us. Still most of them were addressed to Jewish persons;60 they therefore did not constitute instruction properly designed61 for ourselves, but rather an example.62
Chap. IX. - The Research After Definite Truth Enjoined on Us. When We Have Discovered This, We Should Be Content.
I now purposely63 relinquish this ground of argument. Let it be granted, that the words, “Seek, and ye shall find,” were addressed to all men (equally). Yet even here one’s aim is64 carefully to determine65 the sense of the words66 consistently with67 (that reason),68 which is the guiding principle69 in all interpretation. (Now) no divine saying is so unconnected70 248 and diffuse, that its words only are to be insisted on, and their connection left undetermined. But at the outset I lay down (this position) that there is some one, and therefore definite, thing taught by Christ, which the Gentiles are by all means bound to believe, and for that purpose to “seek,” in order that they may be able, when they have “found” it, to believe. However,71 there can be no indefinite seeking for that which has been taught as one only definite thing. You must “seek” until you “find,” and believe when you have found; nor have you anything further to do but to keep what you have believed provided you believe this besides, that nothing else is to be believed, and therefore nothing else is to be sought, after you have found and believed what has been taught by Him who charges you to seek no other thing than that which He has taught.72 When, indeed, any man doubts about this, proof will be forthcoming,73 that we have in our possession74 that which was taught by Christ. Meanwhile, such is my confidence in our proof, that I anticipate it, in the shape of an admonition to certain persons, not “to seek” anything beyond what they have believed - that this is what they ought to have sought, how to avoid75 interpreting, “Seek, and ye shall find,” without regard to the rule of reason.
Chap. X. - One Has Succeeded in Finding Definite Truth, when He Believes. Heretical Wits Are Always Offering Many Things for Vain Discussion, but We Are Not to Be Always Seeking.
Now the reason of this saying is comprised in three points: in the matter, in the time, in the limit.76 In the matter, so that you must consider what it is you have to seek; in the time, when you have to seek; in the limit, how long. What you have “to seek,” then, is that which Christ has taught,77 (and you must go on seeking) of course for such time as you fail to find,78 - until indeed you find79 it. But you have succeeded in finding80 when you have believed. For you would not have believed if you had not found; as neither would you have sought except with a view to find. Your object, therefore, in seeking was to find; and your object in finding was to believe, All further delay for seeking and finding you have prevented81 by believing. The very fruit of your seeking has determined for you this limit. This boundary82 has He set for you Himself, who is unwilling that you should believe anything else than what He has taught, or, therefore, even seek for it. If, however, because so many other things have been taught by one and another, we are on that account bound to go on seeking, so long as we are able to find anything, we must (at that rate) be ever seeking, and never believe anything at all. For where shall be the end of seeking? where the stop’s in believing? where the completion in finding? (Shall it be) with Marcion? But even Valentinus proposes (to us the) maxim, “Seek, and ye shall find.” Then shall it be) with Valentinus? Well, but Apelles, too, will assail me with the same quotation; Hebion also, and Simon, and all in turn, have no other argument wherewithal to entice me, and draw me over to their side. Thus I shall be nowhere, and still be encountering83 (that challenge), “Seek, and ye shall find,” precisely as if I had no resting-place;84 as if (indeed) I had never found that which Christ has taught - that which ought85 to be sought, that which must needs86 be believed.
Chap. XI. - After We Have Believed, Search Should Cease; Otherwise It Must End in a Denial of what We Have Believed. No Other Object Proposed for Our Faith.
There is impunity in erring, if there is no delinquency; although indeed to err it is itself an act of delinquency.87 With impunity, I repeat, does a man ramble,88 when he (purposely) deserts nothing. But yet, if I have believed what I was bound to believe, and then afterwards think that there is something new to be sought after, I of course expect that there is something else to be found, although I should by no means entertain such 249 expectation, unless it were because I either had not believed, although I apparently had become a believer, or else have ceased to believe. If I thus desert my faith, I am found to be a denier thereof. Once for all I would say, No man seeks, except him who either never possessed, or else has lost (what he sought). The old woman (in the Gospel)89 had lost one of her ten pieces of silver, and therefore she sought it; (Luk_15:8) when, however, she found it, she ceased to look for it. The neighbour was without bread, and therefore he knocked; but as soon as the door was opened to him, and he received the bread, he discontinued knocking. (Luk_11:5) The widow kept asking to be heard by the judge, because she was not admitted; but when her suit was heard, thenceforth she was silent. (Luk_18:2-3) So that there is a limit both to seeking, and to knocking, and to asking. “For to every one that asketh,” says He, “it shall be given, and to him that knocketh it shall be opened, and by him that seeketh it shall be found.” (Luk_11:9) Away with the man90 who is ever seeking because he never finds; for he seeks there where nothing can be found. Away with him who is always knocking because it will never be opened to him; for he knocks where there is none (to open). Away with him who is always asking because he will never be heard; for he asks of one who does not hear.
Chap. XII. - A Proper Seeking After Divine Knowledge, Which Will Never Be out of Place or Excessive, Is Always Within the Rule of Faith.
As for us, although we must still seek, and that always, yet where ought our search to be made? Amongst the heretics, where all things are foreign91 and opposed to our own verity, and to whom we are forbidden to draw near? What slave looks for food from a stranger, not to say an enemy of his master? What soldier expects to get bounty and pay from kings who are unallied, I might almost say hostile - unless forsooth he be a deserter, and a runaway, and a rebel? Even that old woman92 searched for the piece of silver within her own house. It was also at his neighbour’s door that the persevering assailant kept knocking. Nor was it to a hostile judge, although a severe one, that the widow made her appeal. No man gets instruction93 from that which tends to destruction.94 No man receives illumination from a quarter where all is darkness. Let our “seeking,” therefore be in that which is our own, and from those who are our own: and concerning that which is our own, - that, and only that,95 which can become an object of inquiry without impairing the rule of faith.
Chap. XIII. - Summary of the Creed, or Rule of Faith. No Questions Ever Raised About It by Believers. Heretics Encourage and Perpetuate Thought Independent of Christ’s Teaching.
Now, with regard to this rule of faith - that we may from this point96 acknowledge what it is which we defend - it is, you must know, that which prescribes the belief that there is one only God, and that He is none other than the Creator of the world, who produced all things out of nothing through His own Word, first of all sent forth;97 that this Word is called His Son, and, under the name of God, was seen “in diverse manners” by the patriarchs, heard at all times in the prophets, at last brought down by the Spirit and Power of the Father into the Virgin Mary, was made flesh in her womb, and, being born of her, went forth as Jesus Christ; thenceforth He preached the new law and the new promise of the kingdom of heaven, worked miracles; having been crucified, He rose again the third day; (then) having ascended98 into the heavens, He sat at the right hand of the Father; sent instead of Himself99 the Power of the Holy Ghost to lead such as believe; will come with glory to take the saints to the enjoyment of everlasting life and of the heavenly promises, and to condemn the wicked to everlasting fire, after the resurrection of both these classes shall have happened, together with the restoration of their flesh. This rule, as it will be proved, was taught by Christ, and raises amongst ourselves no other questions than those which heresies introduce, and which make men heretics.100
Chap. XIV. - Curiosity Ought Not Range Beyond the Rule of Faith. Restless Curiosity, the Feature of Heresy.
So long, however, as its form exists in its proper order, you may seek and discuss as 250 much as you please, and give full rein to101 your curiosity, in whatever seems to you to hang in doubt, or to be shrouded in obscurity. You have at hand, no doubt, some learned102 brother gifted with the grace of knowledge, some one of the experienced class, some one of your close acquaintance who is curious like yourself; although with yourself, a seeker he will, after all,103 be quite aware104 that it is better for you to remain in ignorance, lest you should come to know what you ought not, because you have acquired the knowledge of what you ought to know. (see 1Co_7:8) “Thy faith,” He says, “hath saved thee” (Luk_18:42) not observe your skill105 in the Scriptures. Now, faith has been deposited in the rule; it has a law, and (in the observance thereof) salvation. Skill, however, consists in curious art, having for its glory simply the readiness that comes from knack.106 Let such curious art give place to faith; let such glory yield to salvation. At any rate, let them either relinquish their noisiness.107 or else be quiet. To know nothing in opposition to the rule (of faith), is to know all things. (Suppose) that heretics were not enemies to the truth, so that we were not forewarned to avoid them, what sort of conduct would it be to agree with men who do themselves confess that they are still seeking? For if they are still seeking, they have not as yet found anything amounting to certainty; and therefore, whatever they seem for a while108 to hold, they betray their own scepticism,109 whilst they continue seeking. You therefore, who seek after their fashion, looking to those who are themselves ever seeking, a doubter to doubters, a waverer to waverers, must needs be “led, blindly by the blind, down into the ditch.” (Mat_15:14) But when, for the sake of deceiving us, they pretend that they are still seeking, in order that they may palm110 their essays111 upon us by the suggestion of an anxious sympathy,112 - when, in short (after gaining an access to us), they proceed at once to insist on the necessity of our inquiring into such points as they were in the habit of advancing, then it is high time for us in moral obligation113 to repel114 them, so that they may know that it is not Christ, but themselves, whom we disavow. For since they are still seekers, they have no fixed tenets yet;115 and being not fixed in tenet, they have not yet believed; and being not yet believers, they are not Christians. But even though they have their tenets and their belief, they still say that inquiry is necessary in order to discussion.116 Previous, however, to the discussion, they deny what they confess not yet to have believed, so long as they keep it an object of inquiry. When men, therefore, are not Christians even on their own admission,117 how much more (do they fail to appear such) to us! What sort of truth is that which they patronize,118 when they commend it to us with a lie? Well, but they actually119 treat of the Scriptures and recommend (their opinions) out of the Scriptures! To be sure they do.120 From what other source could they derive arguments concerning the things of the faith, except from the records of the faith?
Chap. XV. - Heretics Not to Be Allowed to Argue out of the Scriptures. The Scriptures, in Fact, Do Not Belong to Them.121
We are therefore come to (the gist of) our position; for at this point we were aiming, and for this we were preparing in the preamble of our address (which we have just completed), - so that we may now join issue on the contention to which our adversaries challenge us. They put forward122 the Scriptures, and by this insolence123 of theirs they at once influence some. In the encounter itself, however, they weary the strong, they catch the weak, and dismiss waverers with a doubt. Accordingly, we oppose to them this step above all others, of not admitting them to any discussion of the Scriptures.124
If in these lie their resources, before they can use them, it ought to be clearly seen to whom belongs the possession of the Scriptures, that none may be admitted to the use thereof who has no title at all to the privilege.
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Chap. XVI. - Apostolic Sanction to This Exclusion of Heretics from the Use of the Scriptures, Heretics, According to the Apostle, Are Not to Be Disputed With, but to Be Admonished.
I might be thought to have laid down this position to remedy distrust in my case,125 or from a desire of entering on the contest126 in some other way, were there not reasons on my side, especially this, that our faith owes deference127 to the apostle, who forbids us to enter on “questions,” or to lend our ears to new-fangled statements, (1Ti_6:3-4) or to consort with a heretic “after the first and second admonition,” (Tit_3:10) not, (be it observed,) after discussion. Discussion he has inhibited in this way, by designating admonition as the purpose of dealing with a heretic, and the first one too, because he is not a Christian; in order that he might not, after the manner of a Christian, seem to require correction again and again, and “before two or three witnesses,” (Mat_18:16) seeing that he ought to be corrected, for the very reason that he is not to be disputed with; and in the next place, because a controversy over the Scriptures can, clearly,128 produce no other effect than help to upset either the stomach or the brain.
Chap. XVII. - Heretics, in Fact, Do Not Use but Only Abuse, Scripture. No Common Ground Between Them and You.
Now this heresy of yours129 does not receive certain Scriptures; and whichever of them it does receive, it perverts by means of additions and diminutions, for the accomplishment of it own purpose; and such as it does receive, it receives not in their entirety; but even when it does receive any up to a certain point130 as entire, it nevertheless perverts even these by the contrivance of diverse interpretations. Truth is just as much opposed by an adulteration of its meaning as it is by a corruption of its text.131 Their vain presumptions must needs refuse to acknowledge the (writings) whereby they are refuted. They rely on those which they have falsely put together, and which they have selected, because of132 their ambiguity. Though most skilled133 in the Scriptures, you will make no progress,134 when everything which you maintain is denied on the other side, and whatever you deny is (by them) maintained. As for yourself, indeed, you will lose nothing but your breath, and gain nothing but vexation from their blasphemy.
Chap. XVIII. - Great Evil Ensues to the Weak in Faith, from Any Discussion out of the Scriptures. Conviction Never Comes to the Heretic from Such a Process.
But with respect to the man for whose sake you enter on the discussion of the Scriptures,135 with the view of strengthening him when afflicted with doubts, (let me ask) will it be to the truth, or rather to heretical opinions that he will lean? Influenced by the very fact that he sees you have made no progress, whilst the other side is on an equal footing136 (with yourself) in denying and in defence, or at any rate on a like standing137 he will go away confirmed in his uncertainty138 by the discussion, not knowing which side to adjudge heretical. For, no doubt, they too are able139 to retort these things on us. It is indeed a necessary consequence that they should go so far as to say that adulterations of the Scriptures, and false expositions thereof, are rather introduced by ourselves, inasmuch as they, no less than we140 maintain that truth is on their side.
Chap. XIX. - Appeal, in Discussion of Heresy, Lies Not to the Scriptures. The Scriptures Belong Only to Those who Have the Rule of Faith.
Our appeal, therefore, must not be made to the Scriptures; nor must controversy be admitted on points in which victory will either be impossible,141 or uncertain, or not certain enough.142 But even if a discussion from the Scriptures143 should not turn out in such a way as to place both sides on a par, (yet) the natural order of things would require that this point should be first proposed, which is now the only one which we must discuss: “With whom lies that very faith to which the Scriptures belong.144 From what and through whom, and when, and to whom, has been handed down that rule,145 by which men become Christians?” For wherever it shall be manifest that the true Christian rule and faith shall be, 252 there will likewise be the true Scriptures and expositions thereof, and all the Christian traditions.
Chap. XX. - Christ First Delivered the Faith. The Apostles Spread It; They Founded Churches as the Depositories Thereof. That Faith, Therefore, Is Apostolic, Which Descended from the Apostles, Through Apostolic Churches.
Christ Jesus our Lord (may He bear with me a moment in thus expressing myself!), whosoever He is, of what God soever He is the Son, of what substance soever He is man and God, of what faith soever He is the, teacher, of what reward soever He is the Promiser, did, whilst He lived on earth, Himself declare what He was, what He had been, what the Father’s will was which He was administering, what the duty of man was which He was prescribing; (and this declaration He made,) either openly to the people, or privately to His disciples, of whom He had chosen the twelve chief ones to be at His side, (Mar_4:34) and whom He destined to be the teachers of the nations. Accordingly, after one of these had been struck off, He commanded the eleven others, on His departure to the Father, to “go and teach all nations, who were to be baptized into the Father, and into the Son, and into the Holy Ghost.” (Mat_28:19) Immediately, therefore, so did the apostles, whom this designation indicates as “the sent.” Having, on the authority of a prophecy, which occurs in a psalm of David, (Psa_109:8; compare Act_1:15-20) chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judaea, and rounding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations. They then in like manner rounded churches in every city, from which all the other churches, one after another, derived the tradition of the faith,146 and the seeds of doctrine, and are every day deriving them,147 that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches. Every sort of thing148 must necessarily revert to its original for its classification.149 Therefore the churches, although they are so many and so great, comprise but the one primitive church, (rounded) by the apostles, from which they all (spring). In this way all are primitive, and all are apostolic, whilst they are all proved to be one, in (unbroken) unity, by their peaceful communion,150 and title of brotherhood, and bond151 of hospitality, - privileges152 which no other rule directs than the one tradition of the selfsame mystery.153
Chap. XXI. - All Doctrine True Which Comes Through the Church from the Apostles, who Were Taught by God Through Christ. All Opinion Which Has No Such Divine Origin and Apostolic Tradition to Show, Is Ipso Facto False.
From this, therefore, do we draw up our rule. Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that no others ought to be received as preachers than those whom Christ appointed; for “no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him.” (Mat_11:27) Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach - that, of course, which He revealed to them. Now, what that was which they preached - in other words, what it was which Christ revealed to them - can, as I must here likewise prescribe, properly be proved in no other way than by those very churches which the apostles rounded in person, by declaring the gospel to them directly themselves, both rivet race, as the phrase is, and subsequently by their epistles. If, then, these things are so, it is in the same degree154 manifest that all doctrine which agrees with the apostolic churches - those moulds155 and original sources of the faith must be reckoned for truth, as undoubtedly containing that which the (said) churches received from the apostles, the apostles from Christ, Christ from God. Whereas all doctrine must be prejudged156 as false157 which savours of contrariety to the truth of the churches and apostles of Christ and God. It remains, then, that we demonstrate whether this doctrine of ours, of which we have now given the rule, has its origin158 in the tradition of the apostles, and whether all other doctrines do not ipso facto159 proceed from falsehood. We hold communion with the apostolic churches because our doctrine is in no respect 253 different from theirs. This is our witness of truth.
Chap. XXII. - Attempt to Invalidate This Rule of Faith Rebutted. The Apostles Safe Transmitters of the Truth. Sufficiently Taught at First, and Faithful in the Transmission.
But inasmuch as the proof is so near at hand,160 that if it were at once produced there would be nothing left to be dealt with, let us give way for a while to the opposite side, if they think that they can find some means of invalidating this rule, just as if no proof were forthcoming from us. They usually tell us that the apostles did not know all things: (but herein) they are impelled by the same madness, whereby they turn round to the very opposite point,161 and declare that the apostles certainly knew all things, but did not deliver all things to all persons, - in either case exposing Christ to blame for having sent forth apostles who had either too much ignorance, or too little simplicity. What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers),162 keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, “when they were alone, He used to expound” all things (Mar_4:34) which were obscure, telling them that “to them it was given to know those mysteries,” (Mat_13:11) which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called “the rock on which the church should be built,”163 who also obtained “the keys of the kingdom of heaven,” (Mat_16:19) with the power of “loosing and binding in heaven and on earth?” (Mat_16:19) Was anything, again, concealed from John, the Lord’s most beloved disciple, who used to lean on His breast (Joh_21:20) to whom alone the Lord pointed Judas out as the traitor,164 whom He commended to Mary as a son in His own stead? (Joh_14:26) Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father’s voice moreover, from heaven? (Mat_17:1-8) Not as if He thus disapproved165 of all the rest, but because “by three witnesses must every word be established.” (Deu_19:15; 2Co_13:1) After the same fashion,166 too, (I suppose,) were they ignorant to whom, after His resurrection also, He vouchsafed, as they were journeying together, “to expound all the Scriptures.” (Luk_24:27) No doubt167 He had once said, “I have yet many things to say unto you, but ye cannot hear them now;” but even then He added, “When He, the Spirit of truth, shall come, He will lead you into all truth.” (Joh_16:12-13) He (thus) shows that there was nothing of which they were ignorant, to whom He had promised the future attainment of all truth by help of the Spirit of truth. And assuredly He fulfilled His promise, since it is proved in the Acts of the Apostles that the Holy Ghost did come down. Now they who reject that Scripture (see Tertullian’s Anti-Marcion, iv. 5, and v. 2 (Trans. pp. 187 and 377.)) can neither belong to the Holy Spirit, seeing that they cannot acknowledge that the Holy Ghost has been sent as yet to the disciples, nor can they presume to claim to be a church themselves168 who positively have no means of proving when, and with what swaddling-clothes169 this body was established. Of so much importance is it to them not to have any proofs for the things which they maintain, lest along with them there be introduced damaging exposures170 of those things which they mendaciously devise.
Chap. XXIII. - The Apostles Not Ignorant. The Heretical Pretence of St. Peter’s Imperfection Because He Was Rebuked by St. Paul. St. Peter Not Rebuked for Error in Teaching.
