Shorter Works of Tertullian Volume 1 (2/2) 💖 By Tertullian. FULL Audiobook

On modesty part one by talian this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit librivox.org modesty the flower of manners the honor of our bodies the grace of the Sexes the Integrity of the blood the guarantee of

Our race the basis of sanctity the pre- indication of every good disposition rare though it is and not easily perfected and scarce ever retained in perpetuity will yet up to a certain point linger in the world if nature shall have laid the preliminary groundwork of it discipline persuaded to

It sensorial rigor curbed its sucesses on the hypothesis that is that every mental good quality is the result either of birth or else of training or else of external compulsion but as the Conquering power of things evil is on the increase which is the characteristic of the last times

Things good are now not allowed either to be born so corrupted are the seminal principles or to be trained so deserted are studies nor to be enforced so disarmed are the laws in fact the modesty of which we are now beginning to treat is by this time grow grown so

Obsolete that it is not the abjuration but the moderation of the appetites which modesty is believed to be and he is held to be chased enough who has not been too chased but let the world’s modesty see to itself together with the world itself together with its inherent

Nature if it was want to originate in birth its study if in training its servitude if in compulsion except that it had been even more unhappy if it had remained only to prove fruitless in that it had not been in God’s household that its activities had been exercised I should prefer no

Good to a vain good what profits it that that should exist whose existence profits not it is our own good things whose position is now sinking it is the system of Christian modesty which is being shaken to its foundations Christian modesty which derives its all from Heaven its nature through the Laver

Of regeneration its discipline through the instrumentality of preaching its sensorial rigor through the judgments which each Testament exhibits and is subject to a more constant external compulsion arising from the apprehension or the desire of the Eternal fire or Kingdom in opposition to this modesty could I not have acted the

Dissembler I hear that there has even been an edict set forth and a preemptory one too the ponteix Maximus that is the bishop of Bishops issues an edict I remit to such as have discharged the requirements of repentance the sins both of adultery and of fornication oh edict on which cannot be

Inscribed good deed and where shall this liberality be posted up on the very spot I suppose on the very Gates of the sensal appetites beneath the very tit of the sensal appetites there is the place for promulgating such repentance where the delinquency itself shall haunt there is

The place to read the pardon where entrance shall be made Under The Hope thereof but it is in the church that this edict is read and in the church that it is pronounced and the church is a virgin far far from Christ’s betrothed be such a proclamation she the true the

Modest the saintly shall be free from stain even of her ears she has none to whom to make such a promise and if she have had she does not make it since even the Earthly temple of God can sooner have been called by the Lord a den of robbers than of adulterers and

Fornicators this too therefore shall be count in my indictment against the psychics Against The Fellowship of sentiment also which I myself forly maintained with them in order order that they may the more cast this in my teeth for a mark of fickleness repudiation of Fellowship is never a pre- indication of

Sin as if it were not easier to ER with the majority when it is in the company of the few that truth is loved but however a profitable fickleness shall no more be a disgrace to me than I should wish a hurtful one to be an

Ornament I blush not at an error which I have ceased to hold because I am delighted at having ceased to hold it because I recognize myself to be better and more modest no one blushes at his own Improvement even in Christ knowledge had its stages of growth through which

Stages the Apostle too passed when I was a child he says as a child I spake as a child I understood but when I became a man those things which had been the Childs I abandoned so truly did he turn away from his early opinions nor did he sin by

Becoming an not of ancestral but of Christian Traditions wishing even the Precision of them who advise the retention of circumcision and would that the same fate might befall those too who OB truncate the pure and true Integrity of the flesh amputating not the extremist sufaces but the inmost image

Of modesty itself while they promise pardon to adulterers and fornicators in the teeth of the primary discipline of the Christian name a discipline to which heathen om itself Bears such emphatic witness that it strives to punish that discipline in the persons of our females rather by defilements of the flesh than

Tortures wishing to rest from them that which they hold dearer than life but now this glory is being extinguished and that by means of those who ought with all the more constancy to refuse concession on any pardon to defilements of this kind that they make the fear of succumbing to adultery and fornication

Their reason for marrying as often as they please since better it is to marry than to burn no doubt it is for continent sake that incontinence is necessary the burning will be extinguished by fires why then do they with all Grant Indulgence under the name of repentance to crimes for which they furnish

Remedies by their law of multi nuptialis for remedies will be idle while crimes are indulged and crimes will remain if remedies are idle and so either way they trifle with solicitude and negligence by taking emptiest precaution against crimes to which they Grant quarter and granting absurdest quarter to crimes

Against which they take precaution whereas either precaution is not to be taken where quarter is given or quarter not given where precaution is taken for they take precaution as if they were unwilling that something should be committed but Grant Indulgence as if they were willing it should be committed

Whereas if they be unwilling it should be committed committed they ought not to Grant Indulgence if they be willing to Grant Indulgence they ought not to take precaution for again adultery and fornication will not be ranked at the same time among the moderate and among the greatest sins so that each course

May be equally open with regard to them the solicitude which takes precaution and the security which grants Indulgence but since they are such as to hold the culminating Place among crimes there is no room at once for their Indulgence as if they were moderate and for their

Precaution as if they were greatest but by us precaution is thus also taken against the greatest or if you will highest crimes viz in that it is not permitted after believing to know even a second marriage differentiated though it be to be sure from the work of adultery

And fornication by the nuptial and doal tablets and accordingly with the utmost strictness we excommunicate diams as bringing infamy upon the paraclete by The Irregular ity of their discipline the selfsame Lial limit we fix for adulterers also and fornicators dooming them to pour forth tears baren

Of peace and to regain from the church no ampler return than the publication of their disgrace but say they God is good and most good and pitiful hearted and a pitier and abundant in pitiful heartedness which he holds dearer than all sacrifice not thinking the sinner’s

Death of so much worth as his repentance a savior of all men most of all of Believers and so it will be becoming for the sons of God to to be pitiful hearted and peacemakers giving in their turn just as Christ with all hath given to us

Not judging that we be not judged for to his own Lord a man standeth or falleth who art thou to judge another’s servant remit and remission shall be made to thee such and so great futilities of theirs wherewith they flatter God and Pander to themselves eminating rather than invigorating discipline with how

Cogent and contrary arguments are we for our part able to rebut arguments which set before us warningly the severity of God and provoke our own constancy because albeit God is by nature good still he is just too for from the nature of the case just as he

Knows how to heal so does he with all know how to smile Making Peace but with all creating evils preferring repentance but with all commanding Jeremiah not to pray for the aversion of ills on behalf of the sinful people since if they shall have fasted sayith he I will not listen to their

Inent treaty and again pray not thou unto me on behalf of the people and request not on their behalf in prayer and supplication since I will not listen to them in the time wherein they shall have invoked me in the time of their affliction and further above the same preferer of

Mercy above the sacrifice says and pray not thou unto me on behalf of this people and request not that they may obtain mercy and approach not on their behalf unto me since I will not listen to them of course when they sue for Mercy when out of repentance they weep and

Fast and when they offer their self Affliction to God for God is jealous and is one who is not contemptuously derived derided namely by such as flatter his goodness and who albeit patient yet threatens through Isaiah an end of his patience I have held my peace shall I

With all always hold my peace and endure I have been quiet as a woman in birth throws I will arise and will make them to grow arid for a fire shall proceed before his face and shall utterly burn his enemies striking down not the body only but the souls too in Hell besides

The Lord himself demonstrates the manner in which he threatens such as judge for with what judgment ye judge judgment shall be given on you thus he has not prohibited judging but taught how to do it whence the Apostle with all judges and that in a case of fornication that such a man must

Be surrendered to Satan for the destruction of the flesh chiding them likewise because Brethren were not judged at the bar of the Saints for he goes on and says to what purpose is it for me to judge those who are without but you remit in order that remission

May be granted you by God the sins which are thus cleansed are such as a man may have committed against his brother not against God we profess in short in our prayer that we will grant remission to our debtors but it is not becoming to distend further on the ground of the

Authority of such scriptures the cable of contention with alternate pull in diverse directions so that one scripture may seem to draw tight another to relax the Reigns of discipline in uncertainty as it were and the latter to debase the remedial Aid of repentance through lenity the former to refuse it through

Austerity further the authority of scripture will stand within its own limits without reciprocal opposition the remedial Aid of repentance is determined by its own conditions without unlimited concession and the causes of it themselves are anteriorly distinguished without confusion in the proposition we agree that the causes of repentance are

Sins these we divide into two issues some will be remissive some IR remissive in accordance wherewith it will be doubtful to no one that some deserve chastisement some condemnation every sin is dischargeable either by pardon or else by penalty by pardon as the result of chastisement by penalty as the result

Of condemn Nation touching this difference we have not only already premised certain antithetical passages of the scriptures on one hand retaining on the other remitting sins but John too will teach us if any knoweth his brother to be sinning a sin not unto death he shall request and life shall be given to

Him because he is not sinning unto death this will be remiss there is a sin unto death not for this do I say that any is to request this will be IR remissive so where there is the efficacious power of making request there likewise is that of remission where there is no

Efficacious power of making request there equally is none of remission either according to this difference of sins the condition of repentance also is discriminated there will be a condition which may possibly obtain pardon in the case namely of a remissive sin there will be a condition which can by no

Means obtain it in the case namely of an IR remissive sin and it remains to examine especially with regard to the position of adultery and fornication to which class of sins they ought to be assigned but before doing this I will make short work with an answer which

Meets us from the opposite side in reference to that species of repentance which we are just defining as being without pardon why if say they there is repentance which lacks pardon it immediately follows that such repentance must with all be wholly unpracticed by you for nothing is to be done in vain

Now repentance will be practiced in vain if it is without pardon but all repentance is to be practiced therefore let us allow that all obtains pardon that it may not be practiced in vain because it will not be to be practiced if it be practiced in vain now in vain

It is practiced if it shall lack pardon justly then do they allege this AR arent against us since they have usurping kept in their own power the fruit of this as of other repentance that is pardon for so far as they are concerned at whose hands repentance

Obtains man’s peace it is vain as regards us however who remember that the Lord alone concedes the pardon of sins and of course of mortal ones it will not be practiced in vain for the repentance being referred back to the Lord and then forward lying PR straight before him

Will by this very fact the rather aail to win pardon that it gains it by intreaty from God Alone that it believes not that man’s peace is adequate to its guilt that as far as regards the church it prefers the blush of shame to the privilege of

Communion for before her doors it stands and by the example of its own stigma admonishes all others and calls at the same time to its own Aid The Brethren’s tears and returns with an even richer merchandise their compassion namely than their communion and if it reaps not the

Harvest of Peace here yet it sews the seed of it with the Lord nor does it lose but prepares its fruit it will not fail of emolument if it do not fail in Duty thus neither is such repentance vain nor such discipline harsh both on a God the former by laying no flattering

Unction to itself will more readily win success the latter by assuming nothing to itself will more fully Aid having defined the distinction between the kinds of repentance we are by this time then able to return to the assessment of the sins whether they be such as can obtain pardon at the hand of

Men in the first case as for the fact that we call adultery likewise fornication usage requires us so to do Faith with all has a familiar acquaintance with Sury appalachi so in every one of our little works we carefully guard usage besides if I shall say adarian and if stum the indictment

Of contamination of the flesh will be one and the same for it makes no difference whether a man assaults another’s bride or Widow provided it be not his own female just as there is no difference made by places whether it be in Chambers or in towers that modesty is

Massacred every homicide even outside a wood is banditry so too whoever enjoys any other than nupal intercourse in whatever place and in the person of whatever woman makes himself guilty of adultery and fornication accordingly Among Us Secret connections as well connections that is not first professed in presence of the

Church run risk of being judged akin to adultery and fornication nor must we let them if thereafter woven together by the covering of marriage elude the charge but all the other frenzies of passions impire both toward the bodies and towards the Sexes beyond the laws of nature we banish not only from the

Threshold but from all shelter of the church because they are not sins but monstrosities of how deep guilt then adultery which is likewise a matter of fornication in accordance with its criminal function is to be accounted the law of God first comes to hand to show us if it is true

As it is that after in addicting the superstitious service of alien gods and the making of Idols themselves after commending to religious observance the veneration of the Sabbath after commanding a religious regard toward parents second only to that toward God that law laid as the next substratum in strengthening and fortifying such counts

No other precept than then Thou shalt not commit adultery for after spiritual Chastity and sanctity followed corporeal integrity and this the law accordingly fortified by immediately prohibiting its foe adultery understand consequently what kind of sin that must be the repression of which the law ordained next to that of

Idolatry nothing that is a second is remote from the first nothing is so close to the first as the second that which results from the first is in a sense another first and so adultery is bordering on idolatry for idolatry with all often cast as a reproach upon the

People under the name of adultery and fornication will be alike conjoined therewith in fate as in following will be alike coair therewith in condemnation as in coordination yet further premising Thou shalt not commit adultery the law adjoins Thou shalt not kill it honored of course to which it gives the

Precedence over murder in the very Forefront of the most holy law among the primary counts of the celestial edict marking it with the inscription of the very principal sins from its place you may discern the measure from its rank the station from its neighborhood the Merit of each thing

Even evil has a dignity consisting in being stationed at the summit or else in the center of the superlatively bad I Behold a certain Pomp and Circumstance of adultery on the one side idolatry goes before and leads the way on the other murder follows in company worthily

Without doubt has she taken her seat between the two most conspicuous eminences of misdeeds and has completely filled the vacant space as it were in their midst with an equal Majesty of crime enclosed by such flanks encircled and supported by such ribs who shall dislocate her from the corporate mass of

Coherencies from the bond of neighbor crimes from the Embrace of Kindred wickedness so as to set apart her alone for the enjoyment of repentance will not on one side idolatry on the other murder detain her and if they have any voice reclaim this is our wedge this our

Compacting power by the standard of idolatry we are measured by her disjunctive intervention we are conjoined to her out jutting from our midst we are united the Divine scripture has made us conc corporate the very letters are our glue herself can no longer exist without us many and many a

Time do I idolatry sub Minister occasion to adultery witness my Groves and my mounts and the Living Waters and the Very temples in cities what Mighty agents we are for overthrowing modesty I also murder sometimes exert myself on behalf of adultery to Omit tragedy IES witness nowadays the

Poisoners witness The Magicians how many seductions I avenge how many rivalries I Revenge how many guards how many informers how many accomplices I make away with witness The Midwives likewise how many adulterous conceptions are slaughtered even among Christians there is no adultery without us wherever the business of the unclean spirit is there

Are idolatries wherever a man by being polluted is SL pain there too is murder therefore the remedial AIDS of repentance will not be suitable to them or else they will likewise be to us we either detain adultery or else follow her these words the sins themselves do

Speak if the sins are deficient in speech hard by the door of the church stands an idolator hard by stands a murderer in their midst stands too an adulterer alike as the duty of repentance bids they sit in sackcloth and bristle in ashes with the self-same Weeping they Gran with the selfsame

Prayers they make their circuits with the self-same knees they supplicate the self-same mother they invoke what doest thou gentlest and humanist discipline either to all these will it be thy Duty so to be for blessed are the peacemakers or else if not to all it will be thy

Duty to range thyself on our side do thou once for all condemn the idolator and the murderer but take the adulterer out from their midst the adulterer the successor of the idolor the predecessor of the murderer the colleague of each it is an accepting of person the more pitiable repentances

Thou Hast Left unpitied Behind plainly if you show by what patronages of heavenly precedence and precepts it is that you open to adultery alone and therein to fornication also the Gate of repentance at this very line our hostile encounter will forth withth cross swords yet I must necessarily prescribe you a

Law not to stretch out your hand after the old things not to look backwards for the old things are passed away according to Isaiah and a renewing hath been renewed according to Jeremiah and forgetful of former things we are Reaching Forward according to the Apostle and the law and the prophets

Were until John according to the Lord for even if we are just now beginning with the law in demonstrating the nature of adultery it is justly with that phase of the law which Christ has not dissolved but fulfilled for it is the burdens of the law which were until John not the

Remedial virtues it is the yolks of works that have been rejected not those of disciplines Liberty in Christ has done no injury to innocence the law of piety sanctity Humanity truth Chastity Justice Mercy benevolence modesty remains in its entirety in which law blessed is the man who shall meditate by

Day and by night about that law the same David says again the law of the Lord is unblamable converting Souls the statutes of the Lord are direct delighting Hearts the precepts of the Lord far shining in lightening eyes thus to the Apostle and so the law indeed is Holy and the

Precept holy and most good Thou shalt not commit adultery of course but he had with all said above are we then making void the law through faith far be it but we are establishing the law for so in those points which being even now interdicted by the New

Testament are prohibited by an even more emphatic precept instead of Thou shalt not commit adultery whoever shall have seen with a view to concupisent hath already committed adultery in his own heart and instead of Thou shalt not kill whoever shall have said to his brother raka shall be in danger of Hell ask

Yourself whether the law of not committing adultery be still in force to which has been added that of not indulging concupisent besides if any precedence taken from the old dispensation shall favor you in the secrecy of your bosom they shall not be set in opposition to this discipline which we are maintaining

For it is in vain that an additional law has been reared condemning the origin even of sins that is concupiscences and wills no less than the actual Deeds if the fact that pardon was of old in some cases conceded to adultery is to be a reason why it shall be conceded at the

Present day what will be the reward attaching to the restrictions imposed upon the more fully developed discipline of the present day except that the Elder discipline may be the agent for granting Indulgence to your prostitution in that case you will grant pardon to the idolator too and to every apostate

Because we find the people itself so often guilty of these crimes as often reinstated in their former privileges you will maintain communion too with the murderer because Ahab by depreciation washed away the guilt of naboth’s blood and David by confession purged uriah’s Slaughter together with its cause adultery that done you will condone

Incests too for lot’s sake and fornications combined with incest for judah’s sake and base marriages with prostitutes for hosea’s sake and not only the frequent repetition of marriage but its simultaneous plurality for our father’s sake for of course it is meat that there should also be a perfect

Equality of Grace in regard of all Deeds to which Indulgence was in days bygone granted if on the ground of some pristine precedent pardon is claimed for adultery we too indeed have precedence in the self-same Antiquity on the side of our opinion precedents of judgment not merely not waved but even summarily

Executed upon fornication and of course it is a sufficient one that so vast a number the number of 24,000 of the people when they committed fornication with the daughters of Madan fell in one plague but with an eye to the glory of Christ I prefer to derive my discipline from

Christ grant that the pristine days may have if the psychics please even a right of indulging every immodesty grant that before Christ the flesh may have disported itself n may have perished before its Lord went to seek and bring it back not yet was it worthy of the

Gift of Salvation not yet apt for the office of sanctity it was still up to that time accounted as being in Adam with its own vicious nature easily indulging concupisent after whatever it had seen to be attractive to the sight and looking back at the lower things and

Checking its itching with fig leaves universally inherent was the virus of lust the drgs which are formed out of milk contain it drgs fitted for so doing in that even the waters themselves had not yet been bathed but when the word of God descended into flesh flesh not unsealed

Even by marriage and the Word was made flesh flesh never to be unsealed by marriage which was to find its way to the tree not of incontinence but of endurance which was to taste from that tree not anything sweet but something bitter which was to pertain not to The

Infernal regions but to Heaven which was to be precinct not with the leaves of lacious but the flowers of Holiness which was to impart to the waters its own purities then forth whatever flesh is in Christ has lost its pristine soils is now a thing different emerges in a

New state no longer generated of the Slime of natural seed nor of the grime of concupiscence but of pure P water and a clean spirit and accordingly why excuse It On The Ground of pristine precedent it did not bear the names of body of Christ of members of Christ of

Temple of God at the time when it used to obtain pardon for adultery and thus if from the moment when it changed its condition and having been baptized into Christ put on Christ and was redeemed with a great price the blood to it of the Lord and lamb you take hold of any

One precedent be it precept your law or sentence of indulgence granted or to be granted to adultery and fornication you have likewise at our hands a definition of the time from which the age of the question dates you shall have leave to begin with The Parables where you have the Lost You

Rought by the Lord and carried back on his shoulders let the very paintings upon your cups come forward to show whether even in them the figurative meaning of that sheep will shine through the outward semblance to teach teach whether a Christian or Heathen sinner be

The object it aims at in the matter of restoration for we put in a demura arising out of the teaching of nature out of the law of ear and tongue out of the soundness of the mental faculty to the effect that such answers are always given as are called forth by the

Question answers that is to the questions which call them forth that which was calling forth an answer in the present case was I take it the fact that the Pharisees were muttering in indignation at the Lord’s admitting to his Society Heathen publicans and Sinners and communicating

With them in food when in reply to this the Lord had figured the restoration of the Lost You To whom else is it credible that he configured it but to the Lost Heathen about whom the question was then in hand not about a Christian who up to that time had no

Existence else what kind of hypothesis is it that the Lord like a quibbler in answering omitting the present subject matter which it was his duty to refute should spend his labor upon one yet future but a sheep properly means a Christian and the Lord’s flock is the

People of the church and the Good Shepherd is Christ and hence in the Sheep we must understand a Christian who has heard from the church’s flock in that case you make the Lord to have given no answer to the Pharisees muttering but to your presumption and

Yet you will be bound so to defend that presumption as to deny that the points which you think applicable to chrisan Chans are referable to a heathen tell me is not all mankind one flock of God Is Not the Same God both Lord and Shepherd of the universal Nations who more

Perishes from God than the Heathen so long as he s who is more rought by God than the Heathen when he is recalled by Christ in fact it is among heathens that this order finds antecedent place if that is Christians are not otherwise made out of heathens than by being First

Lost and sought by God and carried back by Christ so likewise ought this order to be kept that we interpret any such figure with reference to those in whom it finds prior place but you I take it would wish this that he should represent the you as lost not from a flock but

From an ark or a chest in like manner albeit he calls the remaining number of the heathens righteous he does not follow that he shows them to be Christians dealing as he is with the Jews and at that very moment futing them because they were indignant at the hope

Of the heathens but in order to express in opposition to the Pharisees Envy his own Grace and good will even in regard of one Heathen he preferred the salvation of one Sinner by repentance to theirs by righteousness or else pray were the Jews not righteous and such as

Had no need of repentance having as they had as pilotes of discipline and instruments of fear the law and the prophets he set them therefore in the parable and if not such as they were yet such as they ought to have been that they might blush the more when they

Heard that repentance was necessary to others and not to themselves similarly the parable of the drma as being called forth out of the same subject matter we equally interpret with reference to a heathen albeit it had been lost in a house as it were in

The church orbe it found by the aid of a lamp as it were by Aid of God’s word nay but this whole world is the one house of all in which world it is the more the Heathen who is found in darkness whom the grace of God enlightens than the

Christian who is already in God’s light finally it is one straying which is ascribed to the U and the drma and this is an Evidence in my favor for if The Parables had been composed With a View to a Christian sinner after the loss of his faith a second loss and restoration

Of them would have been noted I will now withdraw for a short time from this position in order that I may even by withdrawing the more recommend it when I shall have succeeded even thus also in confuting the presumption of the opposite side I admit that the sinner

Portrayed in each Parable is one who is already a Christian yet not that on this account must he be affirmed to be such a one as can be restored through repentence from the crime of adultery and fornication for although he be said to have perished there will be the the

Kind of pedition to treat of in as much as the U perished not by dying but by straying and the drma not by being destroyed but by being hidden in this sense a thing which is safe may be said to have perished therefore the believer to perishes by lapsing out of the right

Path into a public exhibition of charioteer frenzy or gladiatorial Gore or Scenic foulness or athletic vanity or else if he has lent the aid of any special arts of curiosity to sports to the convivialities of heathen solemnity to official exence to the ministry of another’s idolatry if he has impaled

Himself upon some word of ambiguous denial or else of blasphemy for some such cause he has been driven outside the flock or even himself perhaps by anger by Pride by jealousy or as in fact often happens by disdaining to submit to chastisement has broken away from it he

Ought to be re sought and recalled that which can be recovered does not perish unless it persists in remaining outside you will well interpret the parable by recalling The Sinner while he is still living but for the adulterer and fornicator who is there who has not pronounced him to be

Dead immediately upon Commission of the crime with what face will you restore to the flock one who is dead on the authority of that Parable which recalls a sheep not dead finally if you are mindful of the prophets when they are chiding the Shepherds there is a word I

Think it is ezekiel’s Shepherds behold ye Devour the milk and clothe you with the fleeces what is strong you have slain what is weak you have not tendered what is shattered ye have not bound what has been driven out you have not brought back what has perished you have not

Rought pray does he with all up braid them at all concerning that which is dead that they have taken no care to restore that to the flock plainly he makes it an additional reproach that they have cause the Sheep to perish and to be eaten up by the beasts of the

Field nor can they either perish mortally or be eaten up if they are left remaining is it not possible granting that you which have been mortally lost and eaten up are recovered that in accordance also with the example of the drma lost and found again even within

The house of God the church there may be some sins of a moderate character proportionable to the small size and the weight of a drma which luring in the same church and by and by in the same discovered forthwith are brought to an end in the same with the joy of

Amendment but of adultery and fornication is not a drma but a talent which is the measure and for searching them out there is need not of the javelin light of a lamp but of the spear-like ray of the entire sun no sooner has such a man made his

Appearance than he is expelled from the church nor does he remain there nor does he cause Joy to the church which discovers him but grief nor does he invite the congratulations of her neighbors but the fellowship in sadness of the surrounding fraternities by comparison even in this way of this our interpretation with

Theirs the argument of both the U and the drma will all the more refer to the Heathen that they cannot possibly apply to the Christian guilty of the sin for the sake of which they are rested into a forced application to the Christian on the opposite side but however the majority of

Interpreters of the parables are deceived by the self-same result as is of very frequent occurrence in the case of embroidering garments with purple when you think that you have judiciously harmonized the proportions of the Hues and believe yourself to have succeeded in skillfully giving vividness to their Mutual combination presently when each

Body of color and the various lights are fully developed the convicted diversity will expose all the error in the self-same darkness accordingly with regard to the parable of the two Sons also they are led by some figures occurring in it which harmonize in Hue with the present state of things to

Wander out of the path of the True Light of that comparison which the subject matter of the parable presents for they set down as represented in the two sons two peoples the Elder the Jewish the younger the Christian for they cannot in the sequel arrange for the Christian

Sinner in the person of the younger son to obtain pardon unless in the person of the Elder they first portray the Jewish now if I shall succeed in showing that the Jewish fails to suit the comparison of the Elder son the consequence of course will be that the

Christian will not be admissible as represented by The Joint figure of the younger son for although the Jew with all be called a son and an elder one in as much as he had priority in adoption although too he envied the Christian the reconciliation of God the Father a point

Which the opposite side most eagerly catches at still it will be no speech of a Jew to the father behold in how many years do I serve theee and thy precept have I never transgressed for when has the Jew not been a transgressor of the law hearing

With the ear and not hearing holding in hatred him who reproveth in the gates and in scorn holy speech so too it will be no speech of the father to the Jew Thou Art always with me and all mine are thine for the Jews are pronounced apostate Sons begotten indeed and raised

On high but who have not understood the Lord and who have quite forsaken the Lord and have provoked unto anger the Holy One of Israel that all things plainly were conceded to the Jew we shall admit but he has likewise had every more Savory mortal torn from his throat not to say

The very land of paternal promise and accordingly the Jew at the present day no less than the younger son having squandered God’s substance is a beggar in Alien territory serving even until now its princes that is the princes of this world seek therefore the Christians some other as their brother for the Jew

The parable does not admit much more aptly would they have matched the Christian with the Elder and the Jew with the younger son according to the analogy of faith if the order of each people as intimated from Rebecca’s womb permitted the inversion only that in that case the concluding paragraph would

Oppose them for it will be fitting for the Christian to rejoice and not to grieve at the restoration of Israel if it be true as it is that the whole of our hope is intimately United with the remaining expectation of Israel thus even if some features in the

Parable are favorable yet by others of a contrary significance the thorough carrying out of this comparison is destroyed although albe at all points be capable of corresponding with mirrorlike accuracy there be one Cardinal danger in interpretations the danger lest the Felicity of our comparisons be tempered

With a different aim from that which the subject matter of each particular Parable has bidden us temperate for we remember to have seen actors with all while accommodating allegorical gestures to their ditties giving expression to such as are far different from the immediate plot and scene and character

And yet with the utmost congruity but away with extraordinary Ingenuity for it has nothing to do with our subject thus Heretics too apply The selfsame Parables where they list and exclude them in other cases not where they ought with the utmost aptitude why the utmost aptitude because from the the very

Beginning they have molded together the subject matters of their doctrines in accordance with the opportune incidences of The Parables loosed as they are from the constraints of the rule of Truth they have had Leisure of course to search into and put together these things of which The Parables seem to be

Symbolical we however who do not make the Parables the sources when we derive our subject matters but the subject matters the sources when we interpret The Parables do not labor hard either to twist all things into shape in the exposition while we take care to avoid all

Contradictions why 100 sheep and why to be sure 10 drmas and what is that beasom necessary it was that he who was Desiring to express the extreme pleasure which the salvation of one sinner gives to God should name some special quantity on a numerical hole from which to

Describe that one had perished necessary it was that the style of one engaged in searching for a drma in a house should be aptly fitted with the hopeful accompaniment of a beom as well as of a lamp for Curious niceties of this kind not only render some things suspected

But by the subtlety of forced explanations generally lead away from the truth there are moreover some points which are just simply introduced with a view to the structure and disposition and texture of the parable in order that they may be worked up throughout to the end for which the typical example is

Being provided now of course the parable of the two sons will point to the same end as those of the drma and the U for it has the selfsame cause to call it forth as those to which it coheres and the selfsame muttering of course of the Pharisees at the Intercourse between the

Lord and heathens or else if any doubts that in the land of Judea subjugated as it had been long since by the hand of Pompei and lucullus the publicans were heathens let him read Deuteronomy there shall be no tribute Weare of the sons of Israel nor would the name of publicans have

Been so execrable in the eyes of the Lord unless as being a strange name a name of such as put up the pathways of the very sky and Earth and sea for sale moreover when the writer adjoins Sinners to publicans it does not follow that he

Shows them to have been Jews albeit some may possibly have been so but by placing On a par the one genus of heathens some Sinners by office that is publicans some by Nature that is not publicans he has drawn a distinction between them besides the Lord would not have been censured

For partaking of food with Jews but with heathens from whose board the Jewish discipline excludes its disciples now we must proceed in the case of the prodigal son to consider first that which is more useful for no adjustment of examples albeit in the most nicely poised balance shall be

Admitted if it shall prove to be most hurtful to Salvation but the whole system of Salvation as it is comprised in the maintenance of discipline we see is being subverted by that interpretation which is affected by the opposite side for if it is a Christian who after wandering far from his father

Squanders by living heathenish the substance received from God his father the substance of course of baptism the substance of course of the Holy Spirit and in consequence of Eternal hope if stripped of his mental Goods he has even handed his service over to the prince of

The world who else but the devil and by him being appointed over the business of feeding swine of tending unclean spirits to it has recovered his senses so as to return to his father the result will be that not adulterers and fornicators but idolators and blasphemers and renegades

And every class of apostates Will by this Parable make satisfaction to the father and in this way it may rather be said that the whole substance of the sacrament is most truly wasted for who will fear to squander what he has the power of afterwards recovering who will

Be careful to preserve to perpetuity what he will be able to lose not to perpetuity Security in sin is likewise an appetite for it therefore the apostate with all will recover his former garment the robe of the Holy Spirit and a renewal of the Ring the

Sign and seal of baptism and Christ will again be slaughtered and he will recline on that couch from which such as are unworthily clad are want to be lifted by the torturers and Cast Away Into Darkness much more such as have been stripped it is therefore a further step

If it is not expedient any more than reasonable that the story of The Prodigal Son should apply to a Christian wherefore if the image of a son is not entirely suitable to a Jew either our interpretation shall be simply governed with an eye to the object the Lord had

In view the Lord had come of course to save that which had perished a physician necessary to the sick more than to the whole this fact he was in the habit both of typifying in Parables and preaching in direct statements who among men perishes who falls from Health but he

Who knows not the Lord who is safe and sound but he who knows the Lord these two classes Brothers by birth this Parable also will signify see whether the Heathen have in God the Father the substance of origin and wisdom and natural power of godward recognition by means of which power the

Apostle with all notes that in the wisdom of God the world through wisdom knew not God wisdom which of course it had received originally from God this substance accordingly he squandered having been cast by his moral habits far from the Lord amid the errors and allurements and appetites of the world

Where compelled by hunger after truth he handed himself over to the prince of this age he set him over swine to feed that flock familiar to Demons where he would not have master of a supply of vital food and at the same time would see others engaged in a Divine work

Having abundance of heavenly bread he remembers his father God he returns to him when he has been satisfied he receives again the pristine garment the condition to Wi which Adam by transgression had lost the ring also he is then want to receive for the first time wherewith after being interrogated

He publicly seals the agreement of faith and thus thenceforth feeds upon the fatness of the Lord’s body the Eucharist to it this will be the prodal son who never in days bygone was Thrifty who was from the first prodigal because not from the first a Christian him with all

Returning from the world to the father’s Embraces the Pharisees mourned over in the persons of the publicans and Sinners and accordingly to this point alone the Elder Brothers Envy is adapted not because the Jews were innocent and obedient to God but because they envied the nation’s salvation being plainly

They who ought to have been ever with the father and of course it is immediately over the first calling of the Christian that the Jew groans not over his second restoration for the former reflects its Rays even upon the Heathen but the latter which takes place

In the churches is not known even to the Jews I think that I have advanced interpretations more consonant with the subject matter of The Parables and the congruity of things and the preservation of disciplines but but if the view with which the opposite party is eager to

Mold the U and the drma and the voluptuousness of the Sun to the shape of the Christian sinner is that they may endow adultery and fornication with the gift of repentance it will be fitting either that all other crimes equally Capital should be conceded remiss or else that their peers adultery and

Fornication should be retained incon but it is more to the point that it is not lawful to draw conclusions about anything else than the subject which was immediately in hand in short if it were lawful to transfer The Parables to other ends than they were originally intended for it would be

Rather to martyrdom that we would direct The Hope drawn from those now in question for that is the only thing which after all his substance has been squandered will be able to restore the Sun and will joyfully Proclaim that the drma has been found albeit among all

Rubbish on a dung Heap and will carry back into the flock on the shoulders of the Lord himself the you fugitive though she have been over all that is rough and rugged but we prefer if it must be so to be less wise in the scriptures than to be wise

Against them we are as much bound to keep the sense of the Lord as his precept transgression in interpretation is not lighter than in conversation when therefore the Yoke which forbade the discussion of these Parables with a view to the heathens has been shaken off and the necessity once for all discerned or

Admitted of not interpreting otherwise than is suitable to the subject matter of the proposition they contend in the next place that the official proclamation of repentance is not even applicable to heathens since their sins are not amenable to it imputable as they are to ignorance which nature alone

Renders culpable before God hence the remedies are unintelligible to such to whom the perils themselves are unintelligible whereas the principle of repentance finds there its corresponding place where sin is committed with conscience and will where both the fault and the favor are intelligible that he who Mourns he who prostrates himself is

He who knows both what he has lost and what he will recover if he makes to God the offering of his repentance to God who of course offers that repentance rather to Sons than to strangers was that then the reason why Jonah thought not repentance necessary to the Heathen ninevites when he tated

In the duty of preaching or did he rather foreseeing the mercy of God poured forth even upon strangers fear that the mercy would as it were destroy the credit of his Proclamation and accordingly for the sake of a profane City not yet possessed of a knowledge of

God still sinning in ignorance did the prophet well nigh perish except that he suffered a typical example of the Lord’s passion which was to redeem heathens as well as others on their repentance it is enough for me that even John when strewing the Lord’s ways was

The herald of repentance no less to such as were on military service and to publicans than to the sons of Abraham the Lord himself presumed repentance on the part of the sidonians and tyrians if they had seen the evidences of his miracles nay but I will even contend

That repentance is more competent to natural Sinners than to voluntary for he will Merit its fruit who has not yet used more than he who has already with all abused it and remedies will be more effective in their first application than when outworn no doubt the Lord is

Kind to the unthankful rather than to the ignorant and merciful to the reprobates sooner than to such as have yet had no probation so that insults offered to his clemency do not rather incur his anger than his caresses and he does not more willingly impart to strangers that clemency which

In the case of his own Sons he has lost seeing that he has thus adopted the Gentiles while the Jews make sport of his patience but what the psychics mean is this that God the judge of righteousness prefers the repentance to the death of that sinner who has Preferred death to

Repentance if this is so it is by sinning that we Merit favor come you rope Walker upon modesty and Chastity and every kind of sexual sanctity who by the instrumentality of a discipline of this nature remote from the path of Truth mount with uncertain footstep upon a most slender thread

Balancing flesh with Spirit moderating your animal principle by faith tempering your eye by fear why are you thus wholly engaged in a single step go on if you succeed in finding power and will while you are so secure and as it were upon Solid Ground for if any wavering of the

Flesh any distraction of the Mind any wandering of the eye shall chance to Shake You Down from your equipoise God is good to his own children not to heathens he opens his bosom a second repentance will await you you will again from being an adulterer be a Christian these pleas

You will urge to me most benignant interpreter of God but I would yield my ground to you if the scripture of the shepherd which is the only one which favors adulterers had deserved to find a place in the Divine Cannon if it had not been habitually judged by every Council

Of churches even of your own among apocryphal and false writings itself adulterous and hence a patroness of its comrades from which in other respects too you derive initiation to which per chance that Shepherd will play the patron whom you depict upon your sacramental chalice depict I say as

Himself with all a prostitut of the Christian Sacrament and hence worthily both the idol of drunkenness and the breeze of adultery by which the Chalice will quickly be followed a chalice from which you sip nothing more readily than the favor of the you of your second repentance I however embibe the

Scriptures of that Shepherd who cannot be broken him John forthwith offers me together with the lav and duty of repentance and offers him as saying bear worthy fruits of repentance and say not we have Abraham as our father for fear to it lest they should again take flattering unctions for delinquency from

The grace shown to the fathers for God is able from these stones to raise Sons to Abraham thus it follows that we too must judge such as Sin no more as bearing worthy fruits of repentance for what more ripens as the fruit of repentance than the achievement of

Amendation but even if pardon is rather the fruit of repentance even pardon cannot Co exist without the cessation from sin so is the cessation from sin the root of Pardon that pardon may be the fruit of repentance from the side of its pertinence to the gospel the question of

The Parables indeed has by this time been disposed of if however the Lord by his deeds with all issued any such proclamation in favor of Sinners as when he permitted contact even with his own body to the woman a sinner washing as she did his feet with tears and wiping

Them with her hair and inaugurating his sepulture with ointment as when to the Samaritan not an adulteress by her now sixth marriage but a prostitute he showed what he did show readily to anyone who he was no benefit is hence conferred Upon Our adversaries even if

It had been to such as were already Christians that he in these several cases granted pardon for we now affirm this is lawful to the Lord alone may the power of His Indulgence be operative at the present day at those times however in which he lived on earth We Lay this

Down definitively that it is no prejudgment against us if pardon used to be conferred on Sinners even Jewish ones for Christian discipline dates from the renewing of The Testament and as we have premised from the Redemption of Flesh that is the Lord’s passion none was perfect before the discovery of the

Order of Faith none a Christian before the resumption of Christ to Heaven none holy before the Manifest ation of the Holy Spirit from Heaven the determiner of discipline itself accordingly these who have received another paraclete in and through the apostles a paraclet whom not recognizing him even in his special

Prophets they no longer possess in the apostles either come now let them even from the apostolic instrument teach us the possibility that the stains of a flesh which after baptism has been reputed can by repentance be washed away do we not in the Apostles also recognize

The form of the Old Law with regard to the demonstration of adultery how great a crime it is less per chance it is esteemed more trivial in the new stage of disciplines than in the old when first the gospel thundered and shook the old system to its base when dispute was

Being held on the question of retaining or not the law this is the first rule which the apostles on the authority of the Holy Spirit send out to those who were already beginning to be gathered to their side out of the Nations it has seemed good say they to the Holy Spirit

And to us to cast upon you no ampler weight than that of those things from which it is necessary that abstinence be observed from sacrifices and from fornications and from Blood by abstaining from which ye act rightly the Holy Spirit carrying you sufficient it is that in this place with all there has

Been preserved to adultery and fornication the post of their own honor between idolatry and murder for interdict upon blood we shall understand to be an interdict much more upon human blood well then in what light do the apostles will those crimes to appear which alone they select in the way of

Careful guarding against from the pristine law which alone they prescribe as necessarily to be abstained from not that they permit others but that these alone they put in the foremost rank of course as not remiss they who for the Heathen sake made the other bir burdens

Of the law remiss why then do they release our neck from so heavy a yoke except to place forever upon those necks these compendia of discipline why do they indulgently relax so many bonds except that they may wholly bind us in perpetuity to such as are more necessary

They loosed us from the more numerous that we might be bound up to abstinence from the more noxious the matter has been settled by compensation we have gained much in order that we may render somewhat but the compensation is not revocable if that is it will be revoked

By iteration iteration of adultery of course and blood and idolatry for it will follow that the burden of the whole law will be incurred if the condition of Pardon shall be violated but it is not likely that the Holy Spirit has come to an agreement with us coming to this

Agreement even without our asking when he is the more to be honored his engagement none but an ungrateful man will dissolve in that event he will neither accept back what he has discarded nor discard what he has retained of the latest Testament the condition is ever immutable and of

Course the public recitation of that decree and the council embodied therein will cease only with the word he has definitely enough refused pardon to those crimes the careful avoidance whereof he selectively enjoined he has claimed whatever he has not inferentially conceded hence it is that there is no restoration of peace

Granted by the churches to idolatry or to blood from which final decision of theirs that the apostles should have departed is I think not lawful to believe or else if some find it possible to believe so they will be bound to prove it end of on modesty part one by

Talian on modesty part two by talian this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit librivox.org we know plainly at this point too the suspicions which they raise for in fact they suspect the Apostle Paul of having

In The Second Epistle to the Corinthians granted pardon to the self-same fornicator whom in the first he has publicly sentenced to be surrendered to Satan for the destruction of the flesh impious Heir as he was to his father’s wedlock as if he subsequently erased his own words writing but if any hath wholly

Saddened he hath not wholly saddened me but in part lest I burn you all sufficient is such a chiding which is given by many so that on the contrary you should prefer to forgive and console lest perhaps by more abundant sadness such in one be devoured for which reason

I pray you confirm toward him affection for to this end with all I have written that I may learn a proof of you that in all things ye are obedient to me but if ye shall have forgiven any so do I for I too if I have forgiven ought have

Forgiven in the person of Christ lest we be overreached by Satan since we are not ignorant of his injections what reference is understood here to the fornicator what to the contaminator of his father’s bed what to the Christian who had overstepped the shamelessness of heathens since of

Course he would have absolved by a special pardon one whom he had condemned by a special anger he is more obscure in his pity than in his indignation he is more open in his austerity than in his lenity and yet generally anger is more readily indirect than

Indulgence things of a sadder are more want to hesitate than things of a more joyous cast of course the question in hand con concerned some moderate Indulgence which moderation in the Indulgence was now if ever to be divined when it is usual for all the greatest indulgences not to be

Granted without public Proclamation so far are they from being granted without particularization why do you yourself when introducing into the church for the purpose of melting the Brotherhood by his prayers the repentant adulterer lead into the midst and prostrate him all in hair cloth and Ashes a compound of

Disgrace and horror before the widows before the elders suing for the tears of all licking the footprints of all clasping the knees of all and Do You Good Shepherd and blessed father that you are to bring about the desired end of the man Grace your Harang with all

The allurements of Mercy in your power and under the parable of the you go in quest of your goats do you for fear lest your you again take a leap out from the flock as if that were no more lawful for the future which was not even once

Lawful fill all the rest likewise full of apprehension at the very moment of granting Indulgence and would the Apostle so carelessly have granted Indulgence to the atrocious licentiousness of fornication burdened with incest as not at least to have exacted from the criminal even this legally established gar of repentance

Which you ought to have learned from him as to have uttered no commination in the past no allocution touching the future N More he goes further and beseeches that they would confirm toward him affection as if he were making satisfaction to him not as if he were grunting an

Indulgence and yet I hear him speak of affection not communion as he writes with all to the Thessalonians but if any obey not our word through the epistle Mark him and Associate not with him that he may feel Ed not regarding him as an an enemy but rebuking as a brother

Accordingly he could have said that to a fornicator too affection only was conceded not communion as well to an incestuous man however not even affection whom he would to be sure have bidden to be banished from their midst much more of course from their mind but he was apprehensive lest they should be

Overreached by Satan with regard to the loss of that person whom himself had cast forth to Satan or else lest by abundance of mourning he should be devoured whom he had sentenced to destruction of the flesh here they go so far as to interpret destruction of the Flesh of

The office of repentance in that by fasts and squala and every species of neglect and studious ill treatment devoted to the extermination of the flesh it seems to make satisfaction to God so that they argue that the fornicator that incestuous person rather having been delivered by the Apostle to

Satan not with a view to I condition but with a view to emendation on the hypothesis that subsequently he would on account of the destruction that is the general Affliction of the flesh attain pardon therefore did actually attain it plainly the self-same Apostle delivered to Satan Honus and Alexander that they

Might be amended into not blaspheming as he writes to his timotheus but with all himself says that a stake was given him an angel of Satan by which he was to be buffeted lest he should exalt himself if they touch upon this instance with all in

Order to lead us to understand that such as were delivered to Satan by him were so delivered with a view to emendation not to pedition what similarity is there between blasphemy and incest and a soul entirely free from these nay rather elated from no other source than the

Highest sanctity and all innocence which Elation of Soul was being restrained in the Apostle by buffets if you will by means as they say of pain in the ear or head incest however and blasphemy deserved to have delivered the entire persons of men to Satan himself for a

Possession not to an angel of his and there is yet another point for about this it makes a difference nay rather with all in regard to this it is of the utmost consequence that we find these men delivered by the Apostle to Satan but to the Apostle himself an angel of

Satan given lastly when Paul is praying the Lord for its removal what does he hear hold my grace sufficient for virtue is perfected in infirmity this they who are surrendered to Satan cannot hear moreover if the crime of himonas and Alexander blasphemy to ITT is IR remissive in this and in

The future age of course the Apostle would not in opposition to the determinate decision of the Lord have given to Satan under a hope of Pardon men already sunken from the faith in into blasphemy when too he pronounced them Shipwrecked with regard to Faith having no longer the Solace of the ship the

Church for to those who after believing have struck upon the rock of blasphemy pardon is denied on the other hand heathens and Heretics are daily emerging out of blasphemy but even if he did say I delivered them to Satan that they might receive the discipline of not

Blaspheming he said it of the rest who by their Deliverance to Satan that is their projection outside the church had to be trained in the knowledge that there must be no blaspheming so therefore the incestuous fornicator too he delivered not with a view to amendation but with a view to

Pedition to Satan to whom he had already by sinning above and Heathen gone over that they might learn there must be no fornicating finally he says for the destruction of the flesh not its torture condemning the actual substance through which he had fallen out of the faith which substance had already perished

Immediately on the loss of baptism in order that the spirit he says may be saved in the day of the Lord and here again is a difficulty for let this point be inquired into whether the man’s own spirit will be saved in that case a spirit polluted with so great a

Wickedness will be saved the object of the pedition of the flesh being that the spirit may be saved in penalty in that case the interpretation which is contrary to ours will Rec recognize a penalty without the flesh if we lose the resurrection of the flesh it remains

Therefore that his meaning was that that Spirit which is accounted to exist in the church must be presented saved that is untainted by the contagion of impurities in the day of the Lord by the ejection of the incestuous fornicator if that is he subjoins know ye not that A

Little leaven spoth the Savor of the whole lump and yet incestuous fornication was not a little but a large leav and these intervening points have accordingly been got rid of I return to the second of Corinthians in order to prove that this saying also of the

Apostle sufficient to such a man be this rebuke which is administered by many is not suitable to the person of the fornicator for if he had sentenced him to be surrendered to Satan for the destruction of the Flesh of course he had condemned rather than rebuked him

Some other then it was to whom he willed the rebuke to be sufficient if that is the fornicator had incurred not rebuke from his sentence but condemnation for I offer you with all for your investigation this very question whether there were in the first epistle others too who wholly saddened

The Apostle by acting disorderly and were wholly saddened by him through incurring his rebuke according to the sense of The Second Epistle of whom some particular one may in that Second Epistle have received pardon direct we moreover our attention to the entire first epistle written that

I may so say as a whole not with ink but with gall swelling indignant disdainful commat invidious and shaped through a series of individual charges with an eye to certain individuals who were as it were the Proprietors of those charges for so had schisms and emulations and discussions and presumptions and Elations and

Contentions required that they should be Laden with invidiousness and rebuffed with CT reproof and filed down by haughtiness and deterred by austerity and what kind of invidiousness is the pungency of humility to God I give thanks that I have baptized none of you except Crispus and gaas lest any say

That I have baptized in my own name for neither did I judge to know anything among you but Jesus Christ and him crucified and I think God hath selected us the apostles as hindmost like men appointed to fight with wild beasts since we have been made a spectacle to

This world both to angels and to men and we have been made the offs scourings of this world and the refuges of all and am I not free am I not an apostle have I not seen Christ Jesus our lord with what kind of superciliousness on the contrary

Was he compelled to declare but to me it is of small moment that I be interrogated by you or by a human court day for neither am I conscious to myself of any guilt and my glory None Shall make empty know ye not that we are to

Judge Angels again of how open censure does the free expression find utterance how manifest the edge of the spiritual sword in words like these ye are already enriched ye are already satiated ye are already reigning and if any thinks himself to know he knoweth not yet how

It behoves him to know is he not even then smiting someone’s face in saying for who maketh thee to differ what moreover hast thou which thou Hast not received why gloriest thou as if thou have not received is he not with all smiting them upon the mouth in saying

But some in their conscience even until now eat it as if it were an idol sacrifice but so sinning by Shocking the weak consciences of the Brethren thoroughly they will sin against Christ by this time indeed he mentions individuals by name or have we not a

Power of eating and of drinking and of leading about women just as the other Apostles with all and the Brethren of the Lord and sephus and if others attain to a share in power over you may not we rather in like manner he Pricks them too with an individualizing pen wherefore

Let him who thinketh himself to be standing see lest he fall and if any Seth to be contentious we have not such a custom nor has the Church of the Lord with such a final Clause as the following wound up with a malediction if any loveth not the Lord Jesus be he

Anathema marinara he is of course striking some particular individual through but I will rather take my stand at that point where the Apostle is most fervent where the fornicator himself has troubled others also as if I be not about to come unto you some are inflated

But I will come with more speed if the Lord shall have permitted and will learn not the speech of those who are inflated but the power for the kingdom of God is not in speech but in power and what will ye shall I come unto

You in a rod or in a spirit of lenity for what was to succeed there is heard among you generally fornication and such fornication as is not heard even among the Gentiles that one should have his father’s wife and are ye inflated and have you not rather mourned that he who hath

Committed such a deed may be taken away from the midst of you for whom were they to mourn of course for one dead to whom were they to mourn of course to the Lord in order that in some way or other he may be taken away from the midst of them not of

Course in order that he may be put outside the church church for a thing would not have been requested of God which came within the official province of the president of the church but what would be requested of him was that through death not only this death common

To all but one specially appropriate to that very flesh which was already a corpse a tomb leprous with ir remediable uncleanness he might more fully then by simple excommunication incur the penalty of being taken away from the church and according in so far as it was meantime

Possible for him to be taken away he had judged such an one to be surrendered to Satan for the destruction of the flesh for it followed that flesh which was being cast forth to the devil should be accursed in order that it might be discarded from the sacrament of blessing

Never to return into the camp of the church and thus we see in this place the apostles severity divided against one who was inflated and one who was incestuous we see the Apostle armed against the one with a rod against the other with a sentence a rod which he was

Threatening a sentence which he was executing the former we see still brandishing the latter instantaneously hurtling the one wherewith he was rebuking and the other wherewith he was condemning and certain it is that forth with thereafter the rebuked one indeed trembled beneath the Menace of the uplifted rod but The Condemned perished

Under the instant infliction of the penalty immed immediately the former retreated fearing the blow the latter paying the penalty when a letter of the self-same Apostle is sent a second time to the Corinthians pardon is granted plainly but it is uncertain to whom because neither person nor cause is

Advertised I will compare the cases with the senses if the incestuous man is set before us on the same platform will be the inflated Man Too surely the analogy of a case is sufficiently maintained when the inated is rebuked but the incestuous is condemned to the inflated

Pardon is granted but after rebuke to the incestuous no pardon seems to have been granted as under condemnation if it was to him for whom it was feared that he might be devoured by mourning that pardon was being granted the rebuked one was still in danger of being devoured losing heart on

Account of the commination and mourning on account of the rebuke The Condemned one however was permanently accounted as already devoured alike by his fault and by his sentence accounted that is as one who had not to mourn but to suffer that which before suffering it he might have

Mourned if the reason why pardon was being granted was lest we should be defrauded by Satan the loss against which precaution was being taken had to do with that which had not yet perished no precaution is taken in the case of a thing finally dispatched but in the case

Of a thing still safe but The Condemned one condemned too to the possession of Satan had already perished from the church at the moment when he had committed such a deed not to say with all at the moment of being Forsworn by the church itself how should

The church fear to suffer a fraudulent loss of him whom she had already lost at his eruption and whom after condemnation she could not have held lastly to what will it be becoming for a judge to Grant Indulgence to that that which by a formal pronouncement he has decisively

Settled or to that which by an interlocutory sentence he has left in suspense and of course I am speaking of that judge who is not want to rebuild those things which he has destroyed lest he be held a transgressor come now if he had not wholly saddened so many persons in the

First epistle if he had rebuked none had terrified none if he had smitten the incestuous man alone if for his cause he had sent none into Panic had struck no inflated one with consternation would it not be better for you to suspect and more believing for you to argue that

Rather someone far different had been in the same predicament at that time among the Corinthians so that rebuked and terrified and already wounded with mourning he therefore the moderate nature of his fault permitting it subsequently received pardon than that you should interpret that par as granted to an incestuous

Fornicator for this you had been bound to read even if not in an epistle yet impressed upon the very character of the Apostle by his modesty more clearly than by the instrumentality of a pen not to steep to it Paul the Apostle of Christ the teacher of the nations in faith and

Verity The Vessel of election the founder of churches the sensor of discipline in the guilt of levity so great as that he should either have condemned rashly one whom he was presently to absolve or else rashly absolved one whom he had not rashly condemned albeit on the ground of that

Fornication which is the result of simple immodesty not to say on the ground of insestuous nuls and impious voluptuousness and parasal lust lust which he had refused to compare even with the lusts of the Nations for fear it should be set down to the account of

Custom lust on which he would sit in judgment though absent for fear the culprit should gain the time lust which he had condemned after calling to his Aid even the Lord’s power for fear the sentence should seem human therefore he has trifled both with his own spirit and

With the angel of the church and with the power of the Lord if he rescinded what by their councel he had formerly pronounced if you hammer out the sequel of that epistle to illustrate the meaning of the Apostle neither will will that sequel be found to square with the

Obliteration of incest lest even here the Apostle be put to the blush by the in congruity of his later meanings for what kind of hypothesis is it that the very moment after making a largess of restoration to the Privileges of ecclesiastical peace to an incestuous fornicator he should forth with have

Proceeded to accumulate exaltations about turning away from impurities about pruning away of blemishes about exaltations to Deeds of sanctity as if he had decreed nothing of a contrary nature just before compare in short and see whether it be his Province to say wherefore having this ministration in accordance with the fact

That we have obtained Mercy we faint not but renounce the secret things of disgrace who has just released from condemnation one manifestly convicted of not disgrace merely but crime too whether it be his Vince again to excuse a conspicuous immodesty who among the counts of his own labors after Straits

And pressures after fasts and vigils has named Chastity also whether it be once more his Province to receive back into communion whatsoever reprobates who writes for what Society is there between righteousness and iniquity what communion moreover between light and darkness what consonance between Christ and bile or what part for a believer

With an unbeliever or what agreement between the temple of God and Idols will he not deserve to hear constantly the reply and in what Manner do you make a separation between things which in the former part of your epistle by restitution of the incestuous one you have joined for By His restoration to

Incorporate Unity with the church righteousness is made to have fellowship with iniquity Darkness has communion with light bile is consonant with Christ and Believers share the sacraments with unbeliever and Idols may see to themselves the very Viator of the temple of God is converted into a temple of God

For here too he says for ye are a temple of the Living God for he saith that I will dwell in you and will walk in you and will be their God and they shall be to me a people wherefore depart from the midst of them be separate and touch not the

Unclean this thread of discourse also you spin out oh apostle when at the very moment you yourself are offering your hand to so huge a Whirlpool of impurities nay you super add yet further having therefore This Promise beloved cleanse we ourselves out from every defilement of Flesh and spirit

Perfecting Chastity in God’s fear I pray you had he who fixes such exaltations in our minds been recalling some Notorious fornicator into the church or is his reason for writing it to prevent himself from appearing to you in the present day to have so recalled him these words of

His will be in Duty bound alike to serve as a prescriptive rule for the foregone and a prejudgment for the following parts of the epistle for in saying toward the end of the epistle lest when I shall have come God humbled me and I bewail many of those who have formerly

Sinned and have not repented of the impurity which they have committed the fornication and the vess he did not of course determine that they were to be received back by him in into the church if they should have entered the path of repentance whom he was to find in the

Church but that they were to be bewailed and indubitably ejected that they might lose the benefit of repentance and besides it is not congruous that he who had above asserted that there was no communion between light and darkness righteousness and iniquity should in this place have been indicating somewhat

Touching communion but all such are ignorant of the Apostle as understand any in a sense contrary to the nature and design of the man himself contrary to the norm and Rule of his doctrines so as to presume that he a teacher of every sanctity even by his own example an

Execrator and expiator of every impurity and universally consistent with himself in these points restored ecclesiastical privileges to an incestuous person sooner than to some more mild offender necessary it is therefore that the character of the Apostle should be Contin continuously pointed out to them whom I will maintain to be such in the

Second of Corinthians with all as I know him to be in all his letters he it is who even in the first epistle was the first of all the apostles to dedicate the temple of God know ye not that ye are the temple of God and that in you

The Lord dwells who likewise for the consecrating and purifying of that Temple wrote the law pertaining to the temple Keepers if any shall have marred the temple of God him shall God Mar for the temple of God is Holy which Temple are ye who in the world has ever

Reintegrated one who has been marred by God that is delivered to Satan with a view to destruction of the flesh after subjoin for that reason let none seduce himself that is let none presume that one marred by God can possibly be reintegrated a new just as again among

All other crimes nay even before all others when affirming that adulterers and fornicators and eminates and cohabitors with males will not attain the kingdom of God he premised do not Ur to it if you think they will attain it but to them from whom the kingdom is

Taken away of course the life which exists in the kingdom is not permitted either moreover by super adding but such indeed ye have been but ye have received ablution but ye have been Sanctified in the name of the Lord Jesus Christ and in the spirit of our God in as far as he

Puts on the paid side of the account such sins before baptism in so far after after baptism he determines them IR remissive if it is true as it is that they are not allowed to receive ablution a new recognized too in what follows Paul in the character of an immovable column

Of discipline and its rules Meats for the belly and the belly for Meats God maketh a full end both of the one and of the others but the body is not for fornication but for God for let us make man said God conformable to our image and life Ness and God made man

Conformable to the image and likeness of God made he him the Lord for the body yes and the Word was made flesh moreover God both raised up the Lord and will raise up us through his own power on account to it of the Union of our body

With him and accordingly know ye not your bodies to be members of Christ because Christ too is God’s Temple overturn this Temple and I will in three-day space resuscitate taking away the members of Christ shall I make them members of an Harlot know ye not that whoever is agutin to a harlot

Is made one body for the two shall be made into one flesh but whoever is agutin to the Lord is one Spirit flee fornication if revocable by pardon in what sense am I to flee it to turn adulterer a new I shall gain nothing if

I do flee it I shall be one body to which by communion I shall be agutin every every sin which a human being may have committed is extraneous to the body but whoever fornicate sinth against his own body and for fear you should fly to that statement for a license to

Fornication on the ground that you will be sinning against a thing which is yours not the Lords he takes you away from yourself and awards you according to his previous disposition to Christ and ye are not your own immediately opposing th to for bought ye are with a

Price the blood to which of the Lord glorify and extol the Lord in your body see whether he who gives this injunction be likely to have pardoned one who has disgraced the Lord and who has cast him down from the Empire of his body and this indeed through incest if

You wish to embibe to the utmost all knowledge of the Apostle in order to understand with what an ax of sensorship he lops and eradicates and exat every Forest of lusts for fear of perit ought to regain strength and Sprout again Behold Him Desiring souls to keep a fast

From the legitimate fruit of nature the Apple I mean of marriage but with regard to what he wrote good it is for a man to have no contact with a woman but on account of fornication let each one have his own wife let husband to wife and

Wife to husband render what is due who but must know that it was against his will that he relaxed the bond of this good in order to prevent fornication but if he either has granted or does Grant Indulgence to fornication of course he has frustrated the design of his own

Remedy and will be bound forth withth to put the curb upon the nuts of continence if the fornication for the sake of which those nuls are permitted shall cease to be feared for a fornication which has Indulgence granted it will not be feared and yet he professes that he has granted

The use of marriage by way of indulgence not of command for he Wills all to be on a level with himself but when things lawful are only granted by way of indulgence who hopes for things unlawful to the unmarried also and widows he says it is good by

His example to persevere in their present state but if they were too weak to marry because it is preferable to marry than to burn with what fires I pray you is it preferable to burn the fires of concupiscence or the fires of penalty n but if fornication is

Pardonable it will not be an object of concupiscence but it is more the manner of an apostle to take forethought for the fires of penalty wherefore if it is penalty which burns it follows that fornication which penalty awaits is not pardonable meantime with all while prohibiting divorce he uses the Lord’s

Precept against adultery as an instrument for providing in place of divorce either perseverance in widowhood or else a reconciliation of Peace in as much as whoever shall have dismissed a wife for any cause except the cause of adultery maketh her commit adultery and he who marrieth one dismissed by a

Husband committeth adultery what powerful remedies does the Holy Spirit furnish to prevent to Wi the commission a new of that which he Wills not should a new be pardoned now if in all cases he says it is best for a man thus to be thou art

Joined to a wife seek not loosing that you may give no occasion to adultery thou art loosed from a wife seek not a wife that you may Reserve an opportunity for yourself but with all if Thou shalt have married a wife and if a virgin shall have married she sinth not

Pressure however of the flesh such shall have even here he is granting a permission by way of sparing them on the other hand he lays it down that the time is wound up in order that even they who have wives may be as if they had them

Not not for the fashion of this world is passing away this world no longer to ITT requiting the command grow and multiply thus he Wills us to pass our life without anxiety because the unmarried care about the Lord how they may please God the married however Muse about the

World how they may please their spouse thus he pronounces that the preserver of a virgin doeth better than her Giver in marriage thus too he discriminatingly judges her to be more blessed who after losing her husband subsequently to her entrance into the faith lovingly Embraces the opportunity of

Widowhood thus he commends as divine all these councils of continence I think he says I too have the spirit of God who is this your most audacious asserter of all immodesty plainly a most faithful advocate of the adulterous and fornicators and incestuous in whose honor he has undertaken this cause

Against the holy spirit so that he recites a false testimony from the writings of his Apostle no such Indulgence granted Paul who Endeavors to obliterate necessity of the flesh wholly from the list of even honorable pretexts for marriage unions he does Grant Indulgence I allow not to adulteries but

To nuptuals he does spare I allow marriages not harlotries he tries to avoid giving pardon even to nature for fear he may flatter guilt he is studious to put restraints upon the union which is to blessing for fear that which is air to curse be excused this one

Possibility was left him to purge the flesh from natural dregs for cleanse it from foul stains he cannot but this is the usual way with perverse and ignorant Heretics yes and by this time even with psychics universally to arm themselves with the opportune support of some one ambiguous

Passage in opposition to the disciplined host of sentences of the entire document challenge me to front the apostolic line of battle look at his Epistles they all keep guard in defense of modesty of Chastity of sanctity they all aim their missiles against the interests of luxury and the viciousness

And lust what in short does he write to the Thessalonians with all for our consolation originated not of Seduction nor of impurity and this is the will of God your sanctification that he abstain from fornication that each one know how to Poss possess his vessel in sanctification and honor not in the lust

Of concupisent as to the Nations which are ignorant of God what do the Galatians read manifest are the works of the flesh what are these among the first he has set fornication impurity lacious concerning which I forell you as I have foretold that whoever do such acts are not to attain by inheritance

The kingdom of God the Romans moreover what learning is more impressed upon on them than that there must be no dereliction of the Lord after believing what then say we do we persevere in sin in order that Grace May superabound far be it we who are dead to sin how shall

We live in it still are ye ignorant that we who have been baptized in Christ have been baptized into his death buried with him then we have been through the baptism into the death in order that as Christ hath risen again from the dead so

We too may walk in newness of life for if we have been buried together in the likeness of his death why we shall be in that of his resurrection too knowing this that our old man hath been crucified together with him but if we died with Christ we believe that we

Shall live too with him knowing that Christ having been raised from the dead no more dieth the death no more ha dominionation over him for in that he died to sin he died once for all but in that he liveth to God he liveth thus too repute ye yourselves dead indeed to sin

But living to God through Christ Jesus therefore Christ being once for all dead none who subsequently to Christ has died can live again to sin and especially to so heus a sin else if fornication and adultery May by possibility be an new admissible Christ with all will be able a new to die

Moreover the Apostle is urgent in prohibiting Sin from reigning in our mortal body whose infirmity of the flesh he knew for as ye have tendered your members to servile impurity and iniquity so too now tender them servants to righteousness under Holiness for even if he has affirmed that good dwelleth not

In his flesh yet he means according to the law of the letter in which he was but according to the law of the spirit to which he annexes us he frees us from the infirmity of the flesh for for the law he says of the spirit of Life hath manumitted thee from

The law of sin and of death for albeit he may appear to be partly disputing from the standpoint of Judaism yet it is to us that he is directing the integrity and plenitude of the rules of discipline us for whose sake soever laboring as we were in the law God hath sent through

Flesh his own son in similitude of Flesh of sin and became of sin hath condemned sin in the flesh in order that the righteousness of the law he says might be fulfilled in us who walk not according to the flesh but according to the spirit for they who walk according

To the flesh are sensible as to those things which are the fleshes and they who walk according to the spirit those which are the spirits moreover he has affirmed the sense of the flesh to be death hence to enmity and enmity toward God and that they who are in the flesh

That is in the sense of the flesh cannot please God and if he live according to flesh he says it will come to pass that he die but what do we understand the sense of the Flesh and the life of the flesh to mean except whatever it shames

One to pronounce for the other works of the flesh even an apostle would have named similarly too when writing to the Ephesians while recalling past Deeds he warns them concerning the future in which we too had our conversation doing the concupiscences and pleasures of the flesh branding in fine such as had

Denied themselves Christians to ITT on the score of having delivered themselves up to the working of every impurity but ye he says not so have learned Christ and again he says thus let him who was want to steal steal no more but similarly let him who was want

To commit adultery hither to not commit adultery and he who is want to fornicate hither to not fornicate for he would have added these admonitions too had he been in the habit of extending pardon to such or at all willed it to be extended he who not willing pollution to be contracted even

By a word says let no base speech proceed out of your mouth again but let fornication and every impurity not even be named among you as becometh Saints so far is it from being excused knowing this that every fornicator or impure person hath not God’s Kingdom let none seduce you with

Empty words on this account cometh the wroth of God upon the sons of unbelief who seduces with empty words but he who states in a public Harang that adultery is remiss not seeing into the fact that its very foundations have been dug out by the Apostle when he puts restraints

Upon drunkenness and revelings as with all here and be not inebriated with wine in which is voluptuousness he demonstrates too to the colossian what members they are to mortify upon Earth fornication impurity lust evil concupisent and Bas talk yield up by this time to so many and such sentences the one passage to

Which you cling pocity is cast into the shade by multitude doubt for certainty obscurity by plainness even if for certain the Apostle had granted pardon of fornication to that Corinthian it would have been another instance of his once for all contravening his own practice to meet the requirement of the

Time he circumcised timotheus alone and yet did away with circumcision end of on modesty part two by talian on modesty part three by talian this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer here please visit librivox.org but these passages says our opponent

Will pertain to the interdiction of all immodesty and the enforcing of all modesty yet without prejudice to the place of Pardon which pardon is not forth with quite denied when sins are condemned since the time of the pardon is concurrent with the condemnation which it excludes this piece of shrewdness on the

Part of the psychics was naturally sequent and accordingly we have reserved for this place the cautions which even in the times of antiquity were openly taken with a view to the refusing of ecclesiastical communion to cases of this kind for even in the Proverbs which we call Pia Solomon specially treats of the

Adulterer as being nowhere admissible to experation but the adulterer he says through Indulgence of senses requireth petion to his own soul sustain the laws and disgraces his ignominy moreover shall not be wiped away from the age for indignation full of jealousy will not spare the man in the day of

Judgment if you think this said about a heathen at all events about Believers you have already heard it said through Isaiah go out from the midst of them and be separate and touch not the impure you have at the very outset of the Psalms Bless The Man Who hath not gone astray

In the Council of the impious nor stood in the way of Sinners and sat in the state chair of pestilence whose voice with all is heard subsequently I have not sat with the conclave of vanity and with them who act iniquitously I will not enter this has

To do with the church of such as act ill and with the ire will I not sit and I will wash with the innocent mine hands and thine altar will I surround Lord as being a host in himself in as much as indeed with an holy man holy

Thou wil be and with an innocent man innocent thou wil be and with an elect elect thou wil be and with a perverse perverse thou wil be and elsewhere but to The Sinner sath the Lord why expound thou my righteous act s and takest up my Testament through thy

Mouth if thou sawest a thief thou ranst with him and with adulteress thy portion thou mest deriving his instructions therefore from hence the Apostle 2 says I wrote to you in the epistle not to be mingled up with fornicators not of course with the fornicators of this

World and so forth else it behoved you to go out from the world but now I write to you if any is named a brother among being a fornicator or an idolator for what’s so intimately joined or a defrauder for what’s so near Ain and so

On with such to take no food even not to say the Eucharist because to it with all A little leaven spoth the flavor of the whole lump again to timotheus lay hands on no one hastily nor communicate with others sins again to the Ephesians be not then

Partners with them for ye were at one time dark darkness and yet more earnestly communicate not with the unfruitful works of darkness n rather with all convict them for the things which are done by them in secrecy it is disgraceful even to utter what more disgraceful than IMM modesties if

Moreover even from a brother who walketh idly he warns the Thessalonians to withdraw themselves how much more with all from a fornicator for these are the deliberate judgments of Christ loving the church who hath delivered himself up for her that he may sanctify her purifying her utterly by the lav of

Water in the word that he may present the church to himself glorious not having stain or wrinkle of course after the Laver but that she may be holy and without reproach therefore to Wi being without wrinkle as a virgin without stain or fornication as a spouse without

Disgrace or vess as having been utterly purified what if even here you should conceive to reply that communion is indeed denied to Sinners very especially such as had been polluted by the flesh but only for the present to be restored to it as the result of penitential suing

In accordance with that clemency of God which prefers a sinner repentance to his death for this fundamental ground of your opinion must be universally attacked we say accordingly that if it had been competent to the Divine clemency to have guaranteed the demonstration of it self even to the

Post baptismal lapsed the Apostle would have said thus communicate not with the works of darkness unless they shall have repented and with such take not food even unless after they shall have wiped with rolling at their feet the shoes of the Brethren and him who shall have

Marred the temple of God shall God Mar unless he shall have taken off from his head in the church the ashes of all hears for it had been his Duty in the case of those things which he had condemned to have equally determined the extent to which he had and that

Conditionally condemned them whether he had condemned them with a temporary and conditional and not a Perpetual severity however since in all Epistles he both prohibits such a character so sinning after believing from being admitted to the Society of Believers and if admitted detres him from communion without hope of condition or time he

Sides more with our opinion pointing out that the repentance which the Lord refers is that which before believing before baptism is esteemed better than the death of The Sinner The Sinner I say once for all to be washed through the grace of Christ who once for all has suffered death for our

Sins for this rule even in his own person the Apostle has laid down for when affirming that Christ came for this end that he might save Sinners of whom himself had been the first what does he add and I obtained Mercy because I did so ignorantly in unbelief thus that clemency of God

Preferring the repentance of a sinner to his death looks at such as are ignorant still and still unbelieving for the sake of whose Liberation Christ came not at such as already know God and have learned the sacrament of the faith but if the clemency of God is applicable are

Such as are ignorant still and unbelieving of course it follows that repentance invites clemency to itself without prejudice to that species of repentance after believing which either for lighter sins will be able to obtain pardon from the bishop or else for greater and IR remiss ones from God

Only but how far are we to treat of Paul since even John appears to give some secret countenance to the opposite side as if in the apocalypse he has manifested assigned to fornication the auxiliary Aid of repentance where to the angel of the thyes the spirit sends a

Message that he hath against him that he kept in communion the woman Jezebel who calleth herself a prophet and teacheth and seduth my servants unto fornicating and eating of idol sacrifices and I gave her bounteously a space of time that she might enter upon repentance nor is she willing to enter

Upon it on the account of fornication behold I will give her into a bed and her adulterers with herself into greatest pressure unless they shall have repented of her works I am content with the fact that between Apostles there is a common agreement in rules of faith and of

Discipline for whether it be I says Paul or they thus we preach accordingly it is material to the interest of the whole sacrament to believe nothing conceded by John which has been flatly refused by Paul this harmony of the Holy Spirit whoever observes shall by him be conducted into

His meaning for the angel of the tharan church was secretly introducing into the church and urging justly to repentance an heretical woman who had taken upon herself to teach what she had learned from the nians for who has a doubt that an heretic deceived by a spirous baptismal

Right upon discovering his mischance and expiating it by repentance both attains pardon and is restored to the bosom of the church when even among us as being on a par with and Heathen nay even more than Heathen and heretic likewise such in one is purged through the baptism of truth

From each character and admitted to the church or else if you are certain that that woman had after a living faith subsequently expired and turned heretic in order that you may claim pardon as the result of repentance not not as it were for an heretical but as it were for

A believing sinner let her I grant repent but with the view of ceasing from adultery not however in the prospect of restoration to Church Fellowship as well for this will be a repentance which we too acknowledge to be due much more than you do but which we reserve for pardon to

God in short this Apocalypse in its later passages has assigned the infamous and fornicators and as well as the cowardly and unbelieving and murderers and Sorcerers and idolators who have been guilty of any such crime while professing the faith to the lake of fire without any conditional

Condemnation for it will not appear to savor of a bearing upon heathens since it has just pronounced with regard to believers they who shall have conquered shall have this inheritance and I will be to them a God and they to me for sons and so has subjoined but to the

Cowardly and unbelieving and Infamous and fornicators and murderers and Sorcerers and idolators shall be a share in the Lake of Fire and sulfur which lake is the second death thus too again blessed they who act according to the precepts that they may have power over the tree of life and

Over the gates for entering into the holy city dogs Sorcerers fornicators murderers out of course such as do not act according to the precepts for to be sent out as the portion of those who have been within moreover what have I to do to judge them who are without had

Preceded the sentence is now in question from the epistle also of John they forth with call proof it is said the blood of his son purifieth us utterly from every sin always then and in every form we will sin if always and from every sin he utterly purifies us or else if not

Always not again after believing and if not from sin not again from fornication but what is the point whence John has started he has predicated God to be light and that darkness is not in him and that we lie if we say that we have communion with him and walk in darkness

If however he says we walk in light we shall have communion with him and the blood of Jesus Christ Our Lord purifieth us utterly from every sin walking then in the light do we sin and sinning in the light shall we be utterly purified by no means for He Who sins is

Not in the light but in darkness when too he points out the mode in which we shall be utterly purified from sin by walking in the light in which sin cannot be committed accordingly the sense in which he says we are utterly purified is

Not in so far as we sin but in so far as we do not sin for walking in the light but not having communion with Darkness we shall act as they that are utterly purified sin not being quite laid down but not being wittingly committed for this is the

Virtue of the Lord’s blood that such as it has already purified from sin and then forward has set in the light it renders thenceforward pure if they shall continue to persevere walking in the light but he subjoins you say if we say that we have not sin we are seducing

Ourselves and the truth is not in us if we confess our sins faithful and just is he to remit them to us and utterly purify us from every unrighteousness does he say from impurity no or else if that is so then he utterly purifies us from idolatry too

But there is a difference in the sense for see yet again if we say he says that we have not sinned we make him a liar and his word is not in us all the more fully little children these things I have written to you lest you sin and if

Ye shall have sinned an advocate we have with God the father Jesus Christ the righteous and he is the propitiation for our sins according to these words you say it will be admitted both that we sin and that we have pardon what then will become of your theory when proceeding with the epistle

I find something different for he affirms that we do not sin at all and to this end he treats at large that he may may make no such concession setting forth that sins have been once for all deleted by Christ not subsequently to obtain pardon in which statement the

Sense requires us to apply the statement to an admonition to Chastity everyone he says who hath this hope maketh himself chaste because he too is Chast everyone who doeth sin doeth with all iniquity and sin is Iniquity and you know that he hath been manifested to take away sins henceforth

Of course to be no more incurred if it is true as it is that he subjoins everyone who abideth in him sinth not everyone who sinth neither hath seen nor knoweth him little children let none seduce you everyone who doeth righteousness is righteous as he with

All is righteous he who doeth sin is of the devil in as much as the devil sinth from the beginning For unto this end was manifested the son of God to undo the works of the devil for he has undone them with all by setting man free through baptism the handwriting of death

Having been made a gift of to him and accordingly he who is being born of God doeth not sin because the seed of God abideth in him and he cannot sin because he hath been born of God herein are manifest the sons of God and the sons of the

Devil wherein except it be thus the former by not sinning from the time that they were born from God the latter by sinning because they are from the devil just as if they were never born from God but if he says he who is not righteous

Is not of God how shall he who is not modest again become a Son of God who has already ceased to be so it is therefore nearly equivalent to saying that John has forgotten himself asserting in the former part of his epistle that we are not without sin but now prescribing that

We do not sin at all and in the one case flattering us somewhat with hope of Pardon but in the other asserting with all stringency that whoever may have sinned are no sons of God but away with the thought for not even we ourselves forget the distinction between sins

Which was the starting point of our digression and a right distinction it was for John has here sanctioned it in that there are some sins of daily committal to which we are all liable for who will be free from the accident of either being angry un ly or retaining

His anger Beyond Sunset or else even using manual violence or else carelessly speaking evil or else rashly swearing or else forfeiting his plighted word or else lying from bashfulness or necessity in businesses in official duties in trade in food in sight in hearing by how great Temptations are we

Applied so that if there were no pardon for such sins as these salvation would be unattainable to any of the these then there will be pardon through the successful supplant of the father Christ but there are too the contraries of these as the Graver and destructive ones

Such as are incapable of Pardon murder idolatry fraud apostasy blasphemy and of course too adultery and fornication and if there be any other violation of the temple of God for these Christ will no more be the successful pleader these will not at all be incurred by one who has been born of God

Who will cease to be the Son of God if he do incur them thus John’s rule of diversity will be established arranging as he does a distinction of sins while he now admits and now denies that the sons of God sin for in making these assertions he was looking forward to the

Final Clause of his letter and for that final Clause he was laying his preliminary bases intending to say in the end more manifestly if any knoweth his brother to be sinning a sin not unto death he shall make requests and the Lord shall give life to him who sinth

Not unto death for there is a sin unto death not concerning that do I say that one should make a request he too as I have been was mindful that Jeremiah had been prohibited by God to deprecate himself on behalf of a people which was committing mortal sins every

Unrighteousness is sin and there is a sin unto death but we know that everyone who hath been born of God sinth not to wit the sin which is unto death thus there is no course left for you but either to deny that adultery and fornication are mortal

Sins or else to confess them IR remissive for which it is not permitted even to make successful intercession the discipline therefore of the Apostles properly soall indeed instructs and determinately directs as a principal point the overseer of all sanctity as regards the temple of God to the universal eradication of every

Sacrilegious outrage upon modesty without any mention of restoration I wish however redundantly to Super add the testimony likewise of one particular comrade of the Apostles a testimony aptly suited for confirming by most proximate right the discipline of his Masters for there is extent with all an

Epistle to the Hebrews under the name of Barnabas a man sufficiently accredited by God as being one whom Paul has stationed next to himself in the uninterrupted observance of abstinence or else I alone and Barnabas have not we the power of working and of course the Epistle of Barnabas is more generally received

Among the churches than that apocryphal Shepherd of adulterers warning accordingly the disciples to Omit all first principles and strive rather after to Perfection and not lay again the foundations of repentance from The Works of the dead he says for impossible it is that they who have once been illuminated

And have tasted the Heavenly gift and have participated in the Holy Spirit and have tasted the word of God and found it sweet when they shall their age already setting have fallen away should be again recalled unto repentance crucifying again for themselves the Son of God and

Dishonoring him for the Earth which hath drunk the rain often descending upon it and hath borne grass apt for them on whose account it is tilled with all attain God’s blessing but if it bring forth Thorns it is reprobate and Nest to cursing whose end is doomed unto utter

Burning he who learned this from Apostles and taught it with Apostles never knew of any second repentance promised by Apostles to the adulterer and fornicator for excellently was he want to interpret the law and keep its figures even in the dispensation of the truth itself it was with a reference in

Short to this species of disciplin that the caution was taken in the case of the leper but if the speckled appearance shall have become efflorescent over the skin and shall have covered the whole skin from the head even unto the feet through all the visible surface then the

Priest when he shall have seen shall utterly cleanse him since he hath wholly turned into white he is clean but on the day that there shall have been seen in such and one quick color he is defiled the law would have the man who is wholly turned from the pristine habit

Of the flesh to the whiteness of Faith which faith is esteemed a defect and blemish in the eyes of the world and is wholly made new to be understood to be clean as being no longer speckled no longer dappled with the pristine and the new intermixed if however after the

Reversal of the sentence of of uncleanness ought of the old nature shall have revived with its tendencies that which was beginning to be thought utterly dead to sin in his flesh must again be judged unclean and must no more be expiated by the priest thus adultery sprouting again

From the pristine stock and wholly blemishing the unity of the new color from which it has been excluded is a defect that admits of no cleansing again in the case of a house if any spots and Cav ities in the party walls had been reported to the priests

Before he entered to inspect that house he bids all its contents be taken away from it thus the belongings of the house would not be unclean then the priest if upon entering he had found greenish or reddish cavities and their appearance to the site deeper down within the body of

The party wall was to go out to the gate and separate the house for a period within 7 days then Upon returning on the seventh day if he should have pursued reive the taint to have become diffused in the party walls he was to order those

Stones in which the taint of the leprosy had been to be extracted and Cast Away outside the city into an unclean place and other Stones polished and sound to be taken and replaced instead of the first and the house to be plastered with other mortar for in coming to the high

Priest of the father Christ all impediments must first be taken away in the space of a week that the house which Remains the Flesh and the soul may be clean and when the word of God has entered it and has found stains of red and green forthwith must the deadly and

Sanguinary passions be extracted and Cast Away out of doors for the apocalypse with all has set death upon a green horse but a warrior upon a red and in their stead must be underst stwn Stones polished and apt for conjunction and firm such as are made by God into

Sons of Abraham that thus the man may be fit for God but if after the recovery and Reformation the high priest again perceived in the same house ought of the pristine disorders and blemishes he pronounced it unclean and bade the Timbers and the stones and all the

Structure of it to be pulled down and Cast Away into an unclean place this will be the man flesh and soul who subsequently to Reformation after baptism and the entrance of the priests again resumes the scabs and stains of the Flesh and is Cast Away outside the city into an unclean Place surrendered

To it to Satan for the destruction of the Flesh and is no more rebuilt in the church after his ruin so too with regard to lying with a female slave who had been betrothed to an husband but not yet redeemed not yet set free provision says

The law shall be made for her and she shall not die because she was not yet manumitted for him for whom she was been kept for flesh not yet manumitted to Christ for whom it was being kept used to be contaminated with impunity so now after manumission it no more receives

Pardon if the apostles understood these figurative meanings of the law better of course they were more careful with regard to them than even Apostolic men but I will descend even to this point of contest now making a separation between the doctrine of Apostles and their power discipline governs a man power sets a

Seal upon him apart from the fact that power is the spirit but the spirit is God what moreover use the spirit to teach that there must be no communicating with the works of darkness observe what he bids who moreover was able to forgive sins this is his alone

Prerogative for who remite sins but God alone and of course who but he can remit mortal sins such as have been committed against himself and against his Temple for as far as you are concerned such as are chargeable with offense against you personally you are are commanded in the

Person of Peter to forgive even 70 times Sevenfold and so if it were agreed that even the Blessed Apostles had granted any such Indulgence to any crime the pardon of which comes from God not from man it would be competent for them to have done so not in the exercise of

Discipline but of power for they both raised the dead which God Alone can do and restored the debilitated to their integrity which none but Christ can do nay they inflicted plagues too which Christ would not do for it did not besee him to be severe who had come to suffer

Smitten were both ananas and elmus ananas with death elmus with blindness in order that by this very fact it might be proved that Christ had the power of doing even such Miracles so too had the prophets of old granted to the repentant the pardon of murder and therewith of

Adultery in as much as they gave at the same time manifest proofs of Verity exhibit therefore even now to me Apostolic sir prophetic evidences that I may recognize your Divine virtue and vindicate to yourself the power of remitting such sins if however you have had the functions of discipline alone

Allotted you and the duty of presiding not imperially but ministerially who or how great are you that you should Grant Indulgence who by exhibiting neither the prophetic nor the apostolic character lack that virtue whose property it is to to indulge but you say the church has the power of forgiving sins this I

Acknowledge and ajudge more than you I who have the paraclete himself in the persons of the new prophets saying the church has the power to forgive sins but I will not do it lest they commit others with all what if a pseudo prophetic Spirit has made that declaration nay but

It would have been more the part of a subverter on the one hand to commend himself on the score of clemency and on the other to influence all others to sin or if again the pseudo prophetic Spirit has been eager to affect this sentiment in accordance with the spirit of Truth

It follows that the spirit of Truth has indeed the power of indulgently granting pardon to fornicators but Wills not to do it if it involve evil to the majority I now inquire into your opinion to see from what source you usurp this right to the church if because the Lord

Has said to Peter Upon This Rock I will build my church to thee have I given the keys of the Heavenly Kingdom or whatsoever Thou shalt have bound or loosed in Earth shall be bound or loosed in the heavens you therefore presume that the power of binding and loosing

Has derived to you that is to every Church akin to Peter what sort of man are you subverting and wholly changing the Manifest intention of the Lord conferring as that intention did this gift personally upon Peter on thee he says will I build my my church and I

Will give to thee the keys not to the church and whatsoever Thou shalt have loosed or bound not what they shall have loosed or Bound for so with all the result teachers in Peter himself the church was reared that is through Peter himself Peter himself essayed the key you see

What key men of Israel let what I say sink into your ears Jesus the Nazarene a man destined by God for you and so forth Peter himself therefore was the first to unbar in Christ’s baptism the entrance to the Heavenly kingdom in which kingdom are loosed the sins that were Before

Time bound and those which have not been loosed are bound in accordance with true salvation and ananas he bound with the bond of death and the weak in his feet he absolved from his defect of Health moreover in that dispute about the observance or non-observance of the law

Peter was the first of all to be ued with the spirit and after making preface touching the calling of the Nations to say and now why are ye tempting the Lord concerning the imposition upon the Brethren of a yoke which neither we nor our fathers were able to support but

However through the grace of Jesus we believe that we shall be saved in the same way as they this sentence both loosed those parts of the law which were abandoned and bound those which were reserved hence the power of loosing and of binding committed to Peter had

Nothing to do with the capital sins of Believers and if the Lord had given him a precept that he must Grant pardon to a brother sinning against him even 70 times Sevenfold of course he would have commanded him to bind that is to retain nothing subsequently unless per chance

Such sins as one may have committed against the Lord not against a brother for the Forgiveness of sins committed in the case of a man is a prejudgment against the remission of sins against God what now has this to do with the church and your church indeed psychic for in

Accordance with the person of Peter it is to spiritual men that this power will correspondently attain either to an apostle or else to a prophet for the very Church itself is properly and principally the spirit himself in whom is the Trinity of the one Divinity Father Son and Holy Spirit the spirit

Combines that church which the Lord has made to consist in three and thus from that time forth every number of persons who may have combined together into this Faith as accounted a church from the author and consecrator of the church and accordingly the church it is true will

Forgive sins but it will be the Church of the Spirit by means of a spiritual man not the church which consists of a number of Bishops for the right and arbitrament is the Lords not the servants Gods himself not the priests but you go so far as to Lavish

This power upon Martyrs with all no sooner has anyone acting on a preconceived Arrangement put on the bonds bonds moreover which in the nominal custody now invogue are soft ones than adulterers beset him fornicators gain access to him instantly prayers Echo around him instantly pools of tears from the eyes of all the

Polluted surround him nor are there any who are more diligent in purchasing entrance into the prison than they who have lost the Fellowship of the church men and women are violated in the darkness with which the habitual Indulgence of lust has plainly familiarized them and they seek peace at

The hands of those who are risking their own others betake them to the minds and return in the character of communicants from then where by this time another martyrdom is necessary for sins committed after martyrdom well who on Earth and in the flesh is faultless what

Mar continues to be an inhabitant of the world supplicating pence in hand subject to physician and usera suppose now your martyr beneath the glaive with head already steadily poised suppose him on the cross with body already outstretched suppose him at the stake with the lion already LED loose suppose him on the

Axle with the fire already heaped in the very certainty I say and possession of martyrdom who permits man to condone offenses which are to be reserved for God by whom those offenses have been condemned without discharge which not even Apostles so far as I know Martyrs with all themselves have judged

Condonable in short Paul had already fought with beasts at Ephesus when he decreed destruction to the incestuous person let it suffice to the Martyr to have purged his own sins it is the part of ingratitude or of Pride to Lavish upon others also what one has obtained

At a high price who has redeemed another’s death by his own but the Son of God alone for even his very passion he set the Robber Free for to this end had he come that being himself pure from sin and in all respects holy he might undergo death on behalf of Sinners

Similarly you who emulate him in condoning sins if you yourself have done no sin plainly suffer in my stead if however you are a sinner how will the oil of your puny torch be able to suffice for you and for me I have even now test whereby to prove the presence

Of Christ in you if Christ is in the Martyr for this reason that the Martyr May absolve adulterers and fornicators let him tell publicly the secrets of the heart that he may thus concede pardon to sins and he in Christ for thus it was that the Lord Jesus Christ showed his

Power why think ye evil in your hearts for which is easier to say to the paralytic thy sins are remitted thee or rise and walk therefore that you may know the son of man to have the power upon Earth of remitting sins I say to thee paralytic rise and

Walk if the Lord set so much store by the proof of his power as to reveal thoughts and so impart Health by his command lest he should not be believed to have the power of remitting sins it is not lawful for me to believe the same

Power to reside in anyone whoever he be without the same proofs in the act however of urgently entreating from a martyr’s pardon for adulterers and fornicators you yourself confess that crimes of that nature are not to be washed away except by the martyrdom of the criminal himself while you presume

They can be washed away by anothers if this is so then martyrdom will be another baptism for I have with all sayith he another baptism when too it was that there flowed out of the wound in the Lord’s Side water and blood the materials of either baptism I ought then by the first

Baptism too to have the right of setting another free if I can by the second and we must necessarily Force upon the mind of our opponents this conclusion whatever Authority whatever reason restores ecclesiastical peace to the adulterer and fornicator the same will be bound to come to the aid of the

Murderer and idolator in their repentance at all events of the apostate and of course of him whom in the Battle of his confession after hard struggling with torments savagery has overthrown besides it were Unworthy of God and of his Mercy who prefers the repentance of a sinner to his death that

They should have easier return into the bosom of the church who have fallen in heat of passion than they who have fallen in hand-to-hand combat indignation urges us to speak contaminated bodies you will recall rather than gory ones which repentance is more pitiable that which prostrates tickled flesh or

Lacerated which pardon is in all causes more justly cessible that which a voluntary or that which an involuntary sinner implores no one is compelled with his will to apostasies no one against his will commits fornication lust is exposed to no violence except itself it knows no coercion whatever apostasy on

The contrary what ingenuities of Butchery and tribes of penal inflictions inforce which has more truly apostasis he who has lost Christ amid agonies or he who has done so amid Delights he who when losing him grieved or he who when losing him sported and yet those scars Graven on

The Christian combatants scars of course enviable in the eyes of Christ because they yearned after conquest and thus also glorious because failing to conquer they yielded scars after which even the Devil Himself yet sigh scars with an infelicity of their own but a chased one with a repentance that Mourns but

Blushes not to the Lord for pardon will a new be remitted to such because their apostasy was expiable in their case alone is the flesh weak nay no flesh so strong as that which crushes out the spirit end of on modesty part three by talian on the pallum by talian this is a

LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit librivox.org men of Carthage ever princes of Africa ennobled by Ancient Memories blessed with modern felicities I Rejoice that times are so prosperous with you that you have Leisure to spend and pleasure to find in criticizing

Dress these are the piping times of peace and plenty blessings rain from the Empire and from the sky still you too of old time wore your garments your tunics of another shape and indeed they were in repute for the skill of the weft and the harmony of the Hue and the due

Proportion of the size in that they were neither prodly long Across The Shins nor immodestly scanty between the knees nor nedly to the arms nor tight to the hands but without being shadowed by even a girdle arranged to divide the folds they stood on men’s backs with quadrate

Symmetry the Garment of the mantle extrinsically itself too quadrangular thrown back on either shoulder and meeting closely round the neck in the gripe of the Buckle used to Repose on the shoulders its counterpart is now the Priestly dress sacred to esculapius whom you now call your own so too in your

Immediate vicinity the sister State used to clothe her citizens and wherever else in Africa TI has settled but when the earn of worldly Lots varied and God favor the Romans the sister State indeed of her own choice hastened to affect a change in order that when cpio put in at

Her ports she might already beforehand have greeted him in the way of dress precocious in her romanizing to you however after the benefit in which your injury resulted as exempting you from the infirmity of age not disposing you from your height of eminence after graas and his foul Omens after lepidus and his

Rough gests after pompus and his triple altars and Caesar and his long delays when statius torus reared your ramparts and sentius saturninus pronounced the solemn form of your inauguration while Concord lends her Aid the Gown is offered well what a circuit it has taken from palasan to lydians from lydians to

Romans in order that from the shoulders of the sublimer people it should descend to to embrace carthaginians henceforth finding your tunic too long you suspend it on a dividing snure and the redundancy of your now smooth toga you support by gathering it together fold upon fold and with whatever other garment social

Condition or dignity or season clothes you the mantle at any rate which used to be worn by all ranks and conditions among you you not only are unmindful of but even deride for my own part I wonder not there at in the face of a more ancient evidence of your

Forgetfulness for the Ram with all not that which Laurus calls black Twisted horned wool skinned Stones dragging but a beamlike engine it is which does military service in battering walls never before poised by any the routed Carthage keenest in Pursuits of war is said to have been the first of all to

Have equipped for the oscillatory work of pendulus impetus modeling the power of her engine after the cheric fury of the head avenging beast when however their country’s fortunes are at the last gasp and the ram now turned Roman is doing his deeds of Daring against the ramparts which Ur

Were his own forth with the carthaginians stood dumbfounded as at a novel and strange Ingenuity so much doth time’s long age Avail to change thus in short it is that the mantle too is not recognized draw we now our material from some other source lest Punic could

Either blush or else grieve in the midst of Romans to change her habit is at all events the stated function of entire nature the very World itself this which we inhabit meantime discharges it see to it anaximander if he thinks there are more worlds see to it whoever else

Thinks there exists another anywhere at the region of the moropus as silenus prates in the ears of of Midas apt as those ears are it must be admitted for even Huger fables nay even if Plato thinks there exists one of which this of ours is the image that likewise must

Necessarily have similarity to undergo mutation in as much as if it is a world it will consist of diverse substances and offices answerable to the form of that which is here the world for World it will not be if it be not just as the world is is things which in diversity

Tend to Unity are diverse by Dem mutation in short it is their visites which Federate the discourse of their diversity thus it will be by mutation that every world will exist whose corporate structure is the result of diversities and whose attemperation is the result of visites at all events this hostilely of

Ours is versaform a fact which is patent to eyes that are are closed or utterly homeric day and night revolve in turn the sun varies by annual stations the Moon by monthly phases the Stars distinct in their confusion sometimes drop sometimes resuscitate somewhat the Circuit of the heaven is now resplendant

With Serenity Now dismal with cloud or else rain showers come rushing down and whatever missiles mingle with them thereafter follows a slight sprinkling and then again Brilliance so too the sea has an ill-repute for honesty while at one time the breezes equably sway it Tranquility gives it the semblance of

Probity calm gives it the semblance of even temper and then all of a sudden it heaves restlessly with mountain waves thus too if you survey the Earth loving to clothe herself seasonably you would nearly be ready to deny her identity when remembering her green you behold

Her yellow and will airong see her Hy too of the rest of her adornment also what is there which is not subject to interchanging mutation the higher Ridges of her mountains by DEC cursion the veins of her fountains by disappearance and the pathways of her streams by aluvial

Formation there was a time when her whole orb with all underwent mutation overrun by all Waters to this day marine consur and Triton’s horns sojourn as foreigners on the mountains eager to prove to Plato that even the heights have undulated but with all by ebbing out her orb again underwent a formal

Mutation another but the same even now her shape undergoes local mutations when some particular spot is damaged when among her Islands Doos is now no more Samos a heap of sand and the cibil is thus proved no liar when in the Atlantic The Isle that was equal in size to Libya

Or Asia is sought in vain when formerly a side of Italy severed to the center by the Shivering shock of the Adriatic and the tyranian Seas leav Sicily as its relics when that total swoop of decision whirling backwards the contentious Encounters of the mains invested the sea

With a novel Vice the vice not of spewing out wrecks but of devouring them the continent as well suffers from Heavenly or else from inherent forces glance at Palestine where Jordan’s river is the Arbiter of boundaries Behold a vast waste and a bereaved region and bootless land and once the were there

Cities and flourishing peoples and the soil yielded its fruits afterward since God is a judge in piety earned Showers of fire sodom’s day is over and Gomorrah is no more and all is ashes and the neighbor sea no less than the soil experiences a living death such a cloud

Overcast aturia burning down her ancient falini to teach Campa all the more by the eruption of her Pompei to look expectantly upon her own mountains but far be the repetition of such catastrophes would that Asia with all were by this time without cause for anxiety about the soil’s

Veracity wood too that Africa had once for all quailed before the devouring Chasm expiated by the treacherous absorption of one single Camp many other such detriments besides have made Innovations upon the fashion of our orb and moved particular spots in it very great also has been the license of War

Wars but it is no less irksome to recount sad details than to recount the visites of Kingdoms and to show how frequent have been their mutations from nenus the progeny of Bellis onwards if indeed nenus was the first to have a kingdom as the ancient profane authorities assert Beyond this time the

Pen is not want to travel in general among you heathens from the Assyrians it may be the histories of recorded time begin to open we however who are habitual readers of divine histories are masters of the subject from the Nativity of the universe itself but I prefer at

The present time joyous details in as much as things joyous with all are subject to mutation in short whatever the sea has washed away the heaven burned down the Earth undermined the sword Shor down reappears at some other time by the turn of compensation for in primitive days Not only was the Earth

For the greater part of her circuit empty and and uninhabited but if any particular race had seized upon any part it existed for itself alone and so understanding at last that all things worship themselves the Earth consulted to weed and scrape her copiousness of inhabitants in one place densely packed

In another abandoning their posts in order that then as it were from grafts and settings peoples from peoples cities from cities might be planted throughout every region of her orb transmigration were made by the Swarms of redundant races the exuberance of the cians fertilizes the Persians the Phoenicians

Gush out into Africa the frians give birth to the Romans the seed of the calans is Led Out into Egypt subsequently when transferred then it becomes the Jewish race so too the posterity of Hercules in likewise proceed to occupy the pelonis for the behoof of tominus so again the ionian

Comrades of nilas furnish Asia with new cities so again the Corinthians with archus fortify Syracuse but Antiquity is by this time a vain thing to refer to when our own careers are before our eyes how large a portion of our orb has the present age reformed how many cities has

The triple power of our existing Empire either produced or else augmented or else restored while God favors so many Austy unitedly how many populations have been transferred to other localities how many peoples reduced how many orders restored to their ancient Splendor how many barbarians baffled in truth our orb is

The admirably cultivated estate of this Empire every aconet of hostility eradicated and the cactus and bramble of clandestinely crafty familiarity wholly uPorn and the orbit itself Delights them Beyond The Orchard of alius and the rosary of Midas praising therefore our orb in its mutations while why do you

Point the finger of scorn at a man beasts too instead of a garment change their form and yet the peacock with all has plumage for a garment and a garment indeed of the choicest nay in the bloom of his neck richer than any purple and in the effulgence of his back

More gilded than any edging and in the sweep of his tail more flowing than any train many colored diverse colored and versy colored never itself even another albe it ever itself when other in a word mutable as oft as movable the serpent too deserves to be mentioned albe it not

In the same breath as the peacock for he too wholly changes what has been allotted to him his hide and his age if it is true as it is that when he has felt the creeping of old age throughout him he squeezes himself into confinement

Crawls into a cave and out of his skin simultaneously and clean Shor on the spot immediately on crossing the threshold leaves his Slough behind behind him then and there and uncoils himself in a new youth with his scales his years too are repudiated the hyena If You observe is of an annual sex

Alternately masculine and feminine I say nothing of the Stag because himself with all the witness of his own age feeding on the serpent languishes from the effect of the poison into youth there is with all a t grade field haunting quadruped humble and rough the tortoise

Of pacus you think no there is another beastling which the versicle fits in size one of the moderate exceedingly but a grand name if without previously knowing him you hear tell of a chameleon you will at once apprehend something yet more huge United with a lion but when

You stumble upon Him generally in a Vineyard his whole bulk sheltered beneath a vine leaf you will forth with laugh at the egas audacity of the name in as much as there is no moisture even in his body though in Far More minut creatures the body is liquefied the

Chameleon is a living pelic his head can begin straight from his spine for neck he has none and thus reflection is hard for him but in circumspection his eyes are out darting nay they are revolving Points of Light dull and weary he scarce raises from the ground but drags his

Footstep amazedly and moves forward he rather demonstrates then takes a step ever fasting to boot yet never fainting a gape he Fe feeds heaving Bellows like he ruminates his food wind yet with all the chameleon is able to affect a total self- mutation and that is all for

Whereas his color is properly one yet whenever anything has approached him then he blushes to the chameleon alone has been granted as our common saying has it to Sport with his own hide much had to be said in order that after due preparation we might arrive at man from whatever beginning you admit

Him as springing naked at all events and Ungar he came from his fashionous hand afterwards at length without waiting for permission to possess himself by a premature grasp of wisdom then and there hastening to for cover what in his newly made body it was not yet due to modesty

To for cover he surrounds himself meantime with fig leaves subsequently on being driven from the confines of his birthplace because he had sinned he went skin clad to the world as to a mine but these are secrets nor does their knowledge appertain to all come

Let us hear from your own store a store which the Egyptians narrate and Alexander digests and his mother reads touching the time of Osiris when Ammon rich in sheep comes to him out of Libya in short they tell us that mercury when among them delighted with the softness

Of a ram which had per chanced to stroke flade a little U and while he persistently tries and as the pancy of the material invited him thins out the thread by assiduous traction wo it into the shape of the pristine net which you have joined with strips of linen but you

Have preferred to assign all the management of woolwork and structure of the Loom to manura whereas a more diligent Workshop was presided over by Arachne thenceforth material was abundant nor do I speak of the sheep of myus and SEL and altinum or of those for which Tarentum and Baki is famous with

Nature for their D but I speak of the fact that shrubs afford you clothing and the grassy parts of flax losing their greenness turn white by washing nor was it enough to plant and sew your tunic unless it had likewise Fallen to your lot to fish for rment for the sea with

All yields fleeces in as much as the more brilliant shells of a Mossy wooliness furnish a hairy stuff further it is no secret that the silk worm a spe species of wormling it is presently reproduces safe and sound the fleecy threads which by drawing them through the air she distends more skillfully

Than the dial likee webs of spiders and then devours in like manner if you kill it the threads which you coil are forth with Instinct with Vivid color the ingenuities therefore of the tailoring art super added to and following up so abundant a store of materials first with

A view to covering Humanity where necessity led the way and subsequently with a view to adorning with all I and inflating it where ambition followed in the Wake have promulgated the various forms of garments of which forms part are worn by particular Nations without being common

To the rest part on the other hand universally as being useful to all as for instance this mantle albeit it is more Greek than Latin has yet by this time found in speech a home in latinum with the word the Garment entered and accordingly the very man who used to

Sentence Greeks to Extrusion from the city but learned when he was now advanced in years their alphabet and speech the self-same K by bearing his shoulder at the time of his prorip showed no less favor to the Greeks by his mantle likee Garb why now if the Roman fashion is

Social salvation to everyone are you nevertheless Greek to a degree even in points not honorable or else if it is not so whence in the world is it that provinces which have had a better training provinces which nature adapted rather for surmounting by hard struggling the difficulties of the soil

Derive the Pursuits of the wrestling ground Pursuits which fall into a sad old age and labor in vain and the unction with mud and the rolling in sand and the dry dietry whence comes it that some of our numidians with their long locks made longer by horsetail plumes

Learn to bid the barber shave their skin close and to exempt their Crown alone from the knife whence comes it that men Shaggy in herit learn to teach the resin to feed on their arms with such rapacity the tweezers to weed their chin so thievish a prodigy is it that all this

Should be done without the mantle to the mantle app pertains this whole Asiatic practice what hast thou Libya and thou Europe to do with athletic refinements which thou knowest not how to dress for in sooth what kind of thing is it to practice greekish depilation more than greekish attire the transfer of dress

Approximates to culpability just in so far as it is not custom but nature which suffers the change there is a wide enough difference between the honor due to time and religion let custom show Fidelity to time nature to God to Nature accordingly the lissan hero gave a shock

By turning into a virgin he who had been reared on the marrows of wild beasts when too was derived the composition of his name because he had been a stranger with his lips to the maternal breast he who had been reared by a Rocky and wood haunting and monstrous trainer in a

Stony School you would bear patiently if it were in a boy’s case his mother’s solicitude but he at all events was already beared he at all events had already secretly given proof of his manhood to someone when he consents to wearing the flowing sto to dress his

Hair to cultivate his skin to consult the mirror to bedizen his neck effeminate even as to his ear By Boring whereof his bust at sigam still retains the trace plainly afterwards he turned Soldier for necessity restored him his sex the Clarion had sounded of battle nor were his arms far to seek the

Steel’s self says Homer attractthe he had persevered in his maidenhood he might with all have been married behold accordingly mutation a monster I call him a double monster from man to woman by and by from woman to man whereas neither ought the truth to have been bellied nor the deception confessed

Each fashion of changing was evil the one opposed to Nature the other contrary to safety still more disgraceful was the case when lust transfigured a man in his dress than when some maternal dread did so and yet adoration is offered by you to me whom you ought to blush at that

Clubshaft and hide Bearer who exchanged for womanly attire the whole proud Heritage of his name such license was granted to the secret haunts of Lydia that Hercules was prostituted in the person of omali and omali in that of Hercules where were diamed and his gory mangers where berus and his ferial

Altars where gon triple one the club preferred still to reak with their brains when it was being pested with undu the now veteran stain of the Hydra and of the centur blood upon the shafts was gradually eradicated by the pmus stone familiar to the hair pin while voluptuousness insulted over the fact

That after transfixing monsters they should per chance sew a Coronet no sober woman even or heroine of any note would have adventured her shoulders beneath the hide of such a beast unless after long softening and smoothing down and deodorization which in Omar’s house I hope was affected by Balsam and

Fenugreek Sal I the main too submitted to the comb for fear of getting her tender neck imbued with lonly toughness the yawning mouth stuffed with hair the jaw teeth overshadowed amid the for loocks and the whole outraged Visage would have roared had it been able neia

At all events if the spot has any presiding genius groaned for then she looked around and saw that she had lost her lion what sort of being the said Hercules was in omali silk the description of omali in Hercules’s hide has inferentially depicted but again he who had formerly rivaled the tythan the

Pugilist CLE Marcus subsequently at Olympus after losing by efflux his masculine sex by an incredible mutation bruised within his skin and without worthy to be wreathed among the Fullers even of novius and deservedly commemorated by the mograph lentulus in his Katan nans did of course not only

Cover with bracelets the traces left by the bands of the test but likewise supplanted the coarse ruggedness of his athletes cloak with some super finely wrought tissue of Fisco and sardin a palace I must be silent whom but for their Eminence in lusts no one would

Recognize as kings but I must be silent for fear lest even they set up a murmuring concerning some of your Caesars equally lost to shame for fear lest a mandate have been given to Canine constancy to point out to a Caesar impur than Fisco softer than sardin a palace

And indeed a second Nero nor less warmly does the force of vain Glory also work for the mutation of clothing even while manhood is preserved every affection is a heat when however it is blown to the flame of affectation forth with by The Blaze of Glory it is an ardor from this

Fuel therefore you see a great king inferior only to his glory seething he had conquered the median race and was conquered by median GARP doing the triumphal male he degraded himself in the captive trousers the breast disc sculptured with scaly bosses by covering it with a transparent texture he Beed

Panting still after the work of war and as it were softening he extinguished it with the ventilating silk not sufficiently swelling of spirit was the Macedonian unless he had likewise found Delight in a highly inflated Garb only that philosophers with all I believe themselves affect somewhat of that kind

For I hear that there has been such a thing as philosophizing in purple if a philosopher appears in purple why not in gilded slippers too for a Tyrion to be shaw in anything but gold is by no means consonant with Greek habits someone will say well but there was another who wore

Silk indeed and shod himself in Brazen sandals worthily indeed in order that at the bottom of his banan rment he might make some tinkling sound did he walk in symbols but if at that moment diogenes had been barking from his tub he would not have trotten on him with Muddy feet as the

Platonic couches testify but would have called empedocles down bodily to the secret recesses of the Clin in order that he who had madly thought himself a Celestial being might as a god salute first his sisters and afterwards men such garments therefore as alienate from nature and modesty let it be allowed to

Be just to eye fix it and point at with the finger and exposed to ridicule by a nod just so if a man were to wear a dainty robe trailing on the ground with meander-like effeminacy he would here apply to himself that which The Comedian says

What sort of a cloak is that Maniac wasting for now that the contracted brow of sensorial vigilance is long since smoothed down so far as reprehension is concerned promiscuous usage offers to our gays fredman in equestrian Garb branded slaves in that of gentlemen the notoriously Infamous in that of the

Freeborn clowns in that of city Folk buffoons in that of lawyers rustics in regimentals the corpse Bearer The Pimp the Gladiator trainer clothe themselves as you do turn again to women you have to behold what Cena seus pressed upon the grave attention of the Senate matrons Stoess in public in fact the

Penalty inflicted by the decrees of the Orga lentulus upon any matron who had thus cashiered herself was the same as for fornication in as much as certain matrons had sedulously promoted the disuse of garments which were the evidences and guardians of dignity as being impediment to the practicing of

Prostitution but now in their self- prostitution in order that they may the more readily be approached they have abjured stole and kemus and Bonnet and cap yes and even the very litters and sedans in which they used to be kept in privacy and secrecy even in public but while one extinguishes her proper

Adornments another blazes forth such as are not hers look at the street Walkers the shambles of popular lusts also at the female self abusers with their sex and if it is better to withdraw your eyes from such shameful spectacles of publicly slaughtered Chastity yet do but

Look with eyes a scance and you will at once see them to be matrons and while the overseer of brothel airs her swelling silk and consoles her neck more impure than her haunt with necklaces and in inserts in the armlets which even matrons themselves would of the gens bestowed upon brave men without

Hesitation have appropriated hands privy to all that is shameful while she fits on her impure leg the pure white or pink shoe why do you not stare at such garbs or again at those which falsely plead religion as the supporter of their novelty while for the sake of an all

White dress and the distinction of a fillet and the Privileges of a helmet some are initiated into the mysteries of sarus while on account of an opposite hankering after somber rment and a gloomy Woolen covering upon the head others run mad at bala’s Temple while the attraction of surrounding themselves

With a tunic more broadly striped with purple and casting over their shoulders a cloak of galatian scarlet commends satin to the affections of others when this mantle itself arranged with more rigorous care and sandals after the Greek model serve to flatter a scapula how much more should you then accuse and

Assail it with your eyes as being guilty of superstition orbe it Superstition simple and unaffected certainly when first it clothes this wisdom which renounces Superstition with all their vanities then most assuredly is the mantle above all the garments in which you array your gods and goddesses an

August robe and above all the caps and tfts of your Sally and flamis a sacal attire lower your eyes I advise you and reverence the Garb on the one ground meantime without waiting for others of being a renouncer of your error still you say why must we thus

Change from gown to mantle why what if from diadem and scepter did an acarus change otherwise when to the royalty of cythia he preferred philosophy grant that there be no miraculous signs in proof of your transformation for the better there is somewhat which this your Garb can do for to begin with the

Simplicity of its uptaking it needs no tedious Arrangement accordingly there is no necessity for an artist formally to dispose its wrinkled folds from the beginning a day beforehand and then to reduce them to a more finished elegance and to assign to the guardianship of the stretches the whole figment of the mass

Boss subsequently at Daybreak first Gathering up by the aid of a girdle the tunic which it were better to have woven of more moderate length in the first instance and again scrutinizing the boss and rearranging any disarrangement to make one part prominent on the left but

Making now an end of the folds to draw backwards from the shoulders the circuit of it when the hollow is formed and leaving the right shoulder free Heap it still upon the left with another similar set of folds reserved for the back and thus clothe the man with a burden in

Short I will persistently ask your conscience what is your first sensation in wearing your gown do you feel feel yourself clad or lered wearing a garment or carrying it if you shall answer negatively I will follow you home I will see what you hasten to do immediately after crossing your threshold there is

Really no garment the doing whereof congratulates a man more than the gowns does of shoes we say nothing implements as they are of torture proper to the Gown most uncleanly protection to the feet Yes and false too for who would not find it expedient in cold and heat to

With feet bare rather than in a shoe with feet bound a mighty munition for the tread have the Venetian shoe factories provided in the shape of AFF feminite boots well but then the mantle nothing is more expedite even if it be double like that of katees nowhere is there a compulsory

Waste of time in dressing yourself in it seeing that its whole art consists in Loosely covering that can be affected by a single circum jection and one in no case inelegant thus it wholly covers every part of the man at once the shoulder it either exposes or encloses

In other respects it adheres to the shoulder it has no surrounding support it has no surrounding tie it has no anxiety as to the Fidelity with which its folds keep their place easily it manages easily readjusts itself even in the doing it is consigned to no cross

Until the tomorrow if any shirt is worn beneath it the torment of a girdle is Superfluous if anything in the way of shoeing is worn it is a most cleanly work or else the feet are rather bare more manly at all events if be than in shoes these pleas I advance for the

Mantle in the meantime in so far as you have defamed it by name now however it challenges you on the score of its function with all I it says owe no duty to The Forum the election ground or the Senate house I keep no obsequious vigil preoccupy no platform

Hover about no petorian residences I am not odorant of the canals and not adorent of the lates and no constant wearer out of benches no wholesale router of laws no barking pleader no judge no Soldier no King I have withdrawn from the populace my only business is with myself except that

Other care I have none save not to care the better life you would more enjoy in seclusion than in publicity but you will decry me as indolent for SU we are to live for our country and Empire and EST State such used of old to be the sentiment none is born for

Another being destined to die for himself at all events when we come to the epicur and zenes you give the epithet of sages to the whole teacher hood of quietude who have consecrated that quietude with the name of supreme and unique pleasure still to some extent

It will be allowed even to me to confer benefit on the public from any and every boundary stone or altar it is my want to prescribe medicines to morals medicines which will be more felicitous in conferring good health upon public affairs and states and Empires than your

Works are indeed if I proceed to encounter you with naked foils gowns have done the Commonwealth more hurt than curious moreover I flatter no vices I give quarter to no Lethy no slothful incrustation I apply the cauterizing iron to the ambition which led M tulus to buy a circular table of Citron wood

For more than £4,000 and Aus gallus to pay twice as much for an ordinary table of the same Moorish wood him at what fortunes did they value Woody dappling or again Salah to frame dishes of1 weight I fear lest that balance be small when a dilus and

He with all a slave of Claudius constructs a tray of the weight of 500 a tray indispensable perchance to the afor said tables for which if a workshop was erected there ought to have been erected a dining room too equally do I plunge the scalpel into the inhumanity which

Led vidious polio to expose slaves to fill the bellies of sea eels delighted for soth with his novel savagery he kept land monsters toothless clawless hornless it was his pleasure to turn perforce into wild beasts his fish which of course were to be forth with cooked that in their entrails he himself

With all might taste some Savor of the bodies of his own slaves I will for Lop the gluttony which led hortensius the oror to be the first to have the heart to slay a peacock for the sake of food which led aridus lco to be the first to

Viate meat with stuffing and by the aid of force Meats to raise them to an adulterous flavor which led aous seller to purchase the Vian of a single mullet at nearly £50 which led Esopus the actor to preserve in his Pantry a dish of the

Value of nearly £800 made up of birds of the self-same costliness as the mullet afo said consisting of all the songsters and talkers which led his son after such a tidbit to have the Hardy Hood to hunger after somewhat yet more Sumptuous for he swallowed down pearls costly even

On the ground of their name I suppose for fear he should have SED more beggarly than his father I am silent as to the neros and apiki and rui I will give a cathartic to the impurity of a scarus and the gambling of a curious and the intemperance of an

Antthony and remember that these out of the many whom I have named were men of the toga such as among the men of the pallum you would not easily find these penes of a state who will eliminate and exup save a bantle speech with speech says my antagonist

You have tried to persuade me a most Sage medicament but albeit utterance be mute impeded by infancy or else checked with bashfulness for life is content with an even tongueless philosophy my very cut is eloquent a philosopher in fact is heard so long as he is seen my

Very sight puts vices to the blush who suffers not when he sees his own rival who can bear to gaze ocularly at him at whom mentally he cannot Grand is the benefit conferred by the mantle at the thought whereof moral improbity absolutely blushes let philosophy now see to the question of her own

Profitableness for she is not the only associate whom I boast other scientific Arts of public utility I boast from my store are clothed the first teacher of the forms of letters the first explainer of their sounds the first trainer of the rudiments of arithmetic the grammarian the rhetorician the sophist the medical

Man the poet the musical time beater the astrologer and the bird gazer all that is liberal in studies is covered by my four angles true but all these rank lower than Roman Knights well but your gladiatorial trainers and all their ignominious following are conducted into the arena in togus this

No doubt will be the indignity implied in from gown to mantle well so speaks the mantle but I confer on it likewise a fellowship with a Divine sect and discipline Jo Joy mantle and exalt a better philosophy has now dained to honor thee ever since thou Hast begun to be a Christian’s

Vesture and of on the pallum by talian

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