Ut de origine aliquid retractemus eiusmodi legum, vetus erat decretum, ne qui deus ab imperatore consecraretur, nisi a senatu probatus. Scit M. Aemilius de deo suo Alburno. Facit et hoc ad caussam nostram, quod apud vos de humano arbitratu divinitas pensitatur. Nisi homini deus placuerit, deus non erit; homo iam deo propitius esse debebit. Tiberius ergo, cuius tempore nomen Chris-tianum in saeculum introivit, annuntiatum sibi ex Syria Palaestina, quod illic veritatem illius divinitatis revelaverat, detulit ad senatum cum praerogativa suffragii sui. Senatus, quia non ipse probaverat, respuit; Caesar in sententia mansit, comminatus periculum accusatoribus Christianorum. Consulite commentarios vestros; illic reperietis primum Neronem in hane sectam cum maxime Romae orientem Caesariano gladio ferocisse. Sed tali dedicatore damnationis nostrae etiam gloriamur. Qui enim scit illum, intelligere potest, non nisi grande aliquod bonum a Nerone damnatum. Tentaverat et Domitianus, portio Neronis de crudelitate; sed qua et homo, facile coeptum repressit, restitutis etiam quos relegaverat. Tales semper nobis insecutores, iniusti, impii, turpes, quos et ipsi damnare consuestis, et a quibus damnatos restituere soliti estis. Ceterum de tot exinde principibus, usque ad hodiernum divinum humanumque sapientibus, edite aliquem debellatorem Christianorum. At nos e contrario edimus protectorem, si litterae M. Aurelii gravissimi imperatoris requirantur, quibus illam Germanicam sitim Christianorum forte militum precationibus impetrato imbri discussam con-testatur. Qui sicut non palam ab eiusmodi hominibus poenam dimovit, ita alio modo palam dispersit, adiecta etiam accusatoribus damnatione, et quidem tetriore. Quales ergo leges istae, quas adversus nos soli exsequuntur impii, iniusti, turpes, truces, vani, dementes? quas Traianus ex parte frustratus est vetando inquiri Christianorum; quas nullus Hadrianus, quamquam curiositatum omnium explorator, nullus Vespasianus, quamquam Iudaeorum debellator, nullus Pius, nullus Verus impressit.

To say something of the origin of laws of that sort. There was an old decree, that no god should be consecrated by any general without the approval of the Senate. M. Aemilius found it out with his god Alburnus. This too helps our case, that with you divinity depends on human judgement. Unless a god pleases men, he shall not be a god at all – man will positively have to be propitious to his god. Tiberius then, in whose time the Christian name came into the world, referred to the Senate the news which had reached himself from Palestine of the events which had revealed the truth of Christ's divinity, with the recommendation of his own vote in favour of it. The Senate refused, because it had not itself approved. Caesar held to his opinion, and threatened punishment to the accusers of Christians. Consult your own records. There you will find that Nero was the first who raged with the imperial sword against our sect, just when it was coming into notice at Rome. But we are proud indeed of having such a man to inaugurate our condemnation; for any one who knows him can understand that what Nero condemned cannot but have been something very good indeed. Domitian tried it too, another Nero for cruelty; but as having some humanity too, he soon stopped his effort, and even restored those whom he had exiled. Our persecutors are always men of this sort, unrighteous, impious and shameful; men whose memory even you are used to brand with infamy, whose judicial victims it is your custom to restore. However, out of all the emperors from that time to the present who have tasted of divine and human wisdom, name a single one as an antagonist of Christians! Nay, we, on the contrary, name one as a protector, if you will call for the letter of the grave and reverend emperor M. Aurelius, in which he bears witness that the great drought in Germany was removed by a shower of rain obtained by the prayers of Christians who chanced to be serving in the army. As on one side he did not openly free such men from the penalties of law, so on the other he openly made these of none effect, imposing also a sentence, and that a severer one, on their accusers. What sort of laws then are these, which are put in force against us only by the impious, the unrighteous, the shameful, the savage, the senseless, the demented – laws which Trajan partly defeated by forbidding Christians to be sought out, which neither a Hadrian, though so curious a student of every novelty, nor a Vespasian, conqueror of the Jews as he was, nor a Pius, nor a Verus ever enforced?

Vultis ex operibus ipsius tot ac talibus, quibus continemur, quibus sustinemur, quibus oblectamur, etiam quibus exterremur, vultis ex animae ipsius testimonio comprobemus? Quae licet carcere corporis pressa, licet institutionibus pravis circumscripta, licet libidinibus ac concupiscentiis evigorata, licet falsis diis exancillata, cum tarnen resipiscit, ut ex crapula, ut ex somno, ut ex aliqua valetudine, et sanitatem suam patitur, deum nominat, hoc solo nomine, quia proprio dei veri: deus magnus, deus bonus, et quod deus dederit, omnium vox est. Iudicem quoque contestatur illum, deus videt, et deo commendo, et deus mihi reddet. O testimonium animae naturaliter Christianae! Denique pronuntians haec, non ad Capitolium, sed ad coelum respicit. Novit enim sedem dei vivi; ab illo, et inde descendit.

Will you have our proof from his works in all their magnitude and number, which contain or sustain us, which delight us or again dismay us; or will you have it from the witness of the soul itself? Though it be shut up in the prison of the body, though it be limited by evil customs, though it be enervated by lusts and longings, though it be a slave to false gods, yet when it comes to itself as after a debauch or after sleep or after a sickness, and feels its proper health, it makes mention of God, and by that name only, for it is peculiar to the true God. 'God is great,' 'God is good,' 'which may God grant,' are all men's words. It appeals also to Him as judge – 'God sees,' 'I commend to Him,' and 'God will repay me.' O testimony of the soul by nature Christian! Finally, in using these words, it looks up not to the Capitol but to heaven, for it recognizes the throne of the living God. From Him it is, and thence came down.

I

Est et alia maior necessitas nobis orandi pro imperatoribus, etiam pro omni statu imperii rebusque Romanis qui vim maximam universo orbi imminentem, ipsamque clausulam seculi acerbitates horrendas comminantem Romani imperii commeatu scimus retardari. Ita quae nolumus experiri, ea dum precamur differri, Romanae diuturnitati favemus. Sed et iuramus, sicut non per genios Caesarum ita per salutem eorum, quae est augustior omnibus geniis. Nescitis genios daemonas dici, et inde diminutiva voce daemonia? Nos iudicium dei suspicimus in imperatoribus qui gentibus illos praefecit.

We are under another and a greater need of praying for the emperors, and further for the good estate of the Empire and the interests of Rome, knowing as we do that a mighty shock impending over the entire world and the end of the age itself with the fearful calamities it threatens are delayed by the respite which the Roman Empire gives. Thus when we pray for those things to be put off which we do not wish ourselves to experience, we are in favour of the long endurance of Rome. Furthermore, even as we do not swear by the genii of the Caesars, so we do swear by their health, which is more august than all the genii. Do you not know that the genii are called daemones, and thence by the diminutive word daemonia? We in the emperors look up to the judgement of God, who has set them over the nations.

Hesterni sumus et vestra omnia implevimus, urbes, insulas, castella, municipia, conciliabula, castra ipsa, tribus, decurias, palatium, senatum, forum; sola vobis reliquimus templa. Cui bello non idonei, non prompti fuissemus, etiam impares copiis, qui tam libenter trucidamur, si non apud istam disciplinam magis occidi liceret, quam occidere? Potuimus et inermes, nec rebelles, sed tantummodo discordes, solius divortii invidia adversus vos dimicasse. Si enim tanta vis hominum in aliquem orbis remoti sinum abrupissemus a vobis, suffudisset pudore utique dominationem vestram tot qualiumcunque amissio civium, imo etiam et ipsa destitutione punisset.

We are men of yesterday; yet we have filled all your places of resort – cities, lodging-houses, villages, towns, markets, even the camp, tribes, town-councils, palace, senate, forum; we have left you nothing but your temples. For what war should not we have been fit and ready, though with unequal forces, who are so willing to be slaughtered, if according to our teaching it were not better to be killed than to kill? We could have fought against you even without arms, yet without rebellion, simply by the civil discord of an unfriendly separation. For if such a force of men as we had broken off from you to some far corner of the world, your empire would undoubtedly have been put to shame by the loss of so many citizens of whatever sort, or rather actual bankruptcy would have been your punishment.

I 2

Corpus sumus de conscientia religionis et disciplinae unitate et spei foedere. Coimus in coetum et congregationem, ut ad deum, quasi manu facta, precationibus ambiamus. Haec vis deo grata est. Oramus etiam pro imperatoribus, pro ministeriis eorum ac potestatibus, pro statu saeculi, pro rerum quiete, pro mora finis. Cogimur ad litterarum divinarum commemorationem, si quid praesentium temporum qualitas aut praemonere cogit aut recognoscere. Certe fidem sanctis vocibus pascimus, spem erigimus, fiduciam figimus, disciplinam praeceptorum nihilominus inculcationibus densamus; ibidem etiam exhortationes, castigationes et censura divina. Nam et iudicatur magno cum pondere, ut apud certos de dei conspectu, summumque futuri iudicii praeiudicium est, si quis ita deliquerit, ut a communicatione orationis et conventus et omnis sancti commercii relegetur. Praesident probati quique seniores, honorem istum non pretio sed testimonio adepti; neque enim pretio ulla res dei constat. Etiam si quod arcae genus est, non de honoraria summa, quasi redemptae religionis congregatur; modicam unusquisque stipem menstrua die, vel quum velit, et si modo velit et si modo possit, apponit: nam nemo compellitur, sed sponte confert. Haec quasi deposita pietatis sunt. Nam inde non epulis nec potaculis, nec ingratis voratrinis dispensatur, sed egenis alendis humandisque, et pueris ac puellis re ac parentibus destitutis, iamque domesticis senibus, item naufragis, et si qui in metallis, et si qui in insulis, vel in custodiis, dumtaxat ex causa dei sectae, alumni confessionis suae fiunt.

We are made a body by common religious feeling, unity of discipline, and the bond of hope. We come together in a meeting and assembly, that we may as it were form a troop, and so in prayer to God beset Him with our supplications. This violence is well-pleasing to God. We pray also for emperors, for their ministers and for them that are in power, for the welfare of the world, for peace therein, for the delay of the end. We meet together for the reading of the divine writings, if the character of the times compels us in any way to forewarning or reminder. However that may be, with the holy words we nourish our faith, lift up our hope, confirm our confidence, and no less make strong our discipline by impressing the precepts. At these meetings we have also exhortations, rebukes, and a Divine censorship. For judgement also is executed with much gravity, as before men who are sure that they are in the sight of God; and it is a notable foretaste of judgement to come if a man has so sinned as to be banished from the communion of our prayer and meeting and all holy intercourse. Our presidents are the approved elders, obtaining that honour not for a price, but by attested character; for indeed the things of God are not sold for a price. Even if there is a sort of common fund, it is not made up of money paid in fees, as for a worship by contract. Each of us puts in a trifle on the monthly day, or when he pleases; but only if he pleases, and only if he is able, for no man is obliged, but contributes of his own free will. These are as it were deposits of piety; for it is not paid out thence for feasts and drinkings and thankless eating-houses, but for feeding and burying the needy, for boys and girls deprived of means and parents, for old folk now confined to the house: also for them that are shipwrecked, for any who are in the mines, and for any who in the islands or in the prisons, if only it be for the cause of God's people, become the nurslings of their own confession.

Denique ut a baptismate ingrediar, aquam adituri, ibidem, sed et aliquanto prius in ecclesia sub antistitis manu contestamur, nos renuntiare diabolo et pompae et angelis eius. Dehinc ter mergitamur amplius aliquid respondentes quam dominus in evangelio determinavit. Inde suscepti, lactis et mellis concordiam praegustamus exque ea die lavacro quotidiano per totam hebdomadem abstinemus. Eucharistiae sacramentum, et in tempore victus et omnibus mandatum a domino, etiam antelucanis coetibus, nec de aliorum manu quam praesidentium sumimus. Oblationes pro defunctis, pro natalitiis, annua die facimus. Die dominico ieiunium nefas ducimus vel geniculis adorare. Eadem immunitate a die Paschae in Pentecosten usque gaudemus. Calicis aut panis etiam nostri aliquid decuti in terram anxie patimur.

Ad omnem progressum atque promotum, ad omnem aditum et exitum, ad vestitum et calceatum, ad lavacra, ad mensas, ad lumina, ad cubilia, ad sedilia, quaecunque nos conversatio exercet, frontem crucis signaculo terimus.

Harum et aliarum ejusmodi disciplinarum si legem expostules scripturarum, nullam invenies; traditio tibi praetendetur auctrix, consuetudo confirmatrix, et fides observatrix.

[For customs not prescribed in Scripture, but sanctioned by usage,] I will begin with baptism. Before we enter the water we make our protest, both on the spot and a little before in the church and under the bishop's hand, that we renounce the devil, his pomp and his angels. Thereupon we are thrice immersed, making a somewhat longer answer than the Lord prescribed in the Gospel. Thence we are received (by sponsors), and taste first of all a mixture of milk and honey; and from that day we abstain from our daily bath for a whole week. The sacrament also of Thanksgiving, which the Lord delivered at a meal time and to all of us, we receive in meetings before daybreak, but from the hand of none but our presidents. On the proper day of the year we make our offerings for the dead and for the 'birthdays' (of martyrs). On the Lord's day we count it unlawful to fast or to worship on our knees; and in the same privilege we rejoice from Easter Day till Pentecost. Of this cup, yes, and of this bread of ours, we are careful that none be cast on the ground. At every step and advance, in all our going out and coming in, when we dress and put on our shoes, at the bath and at the table, when we light our lamps, or go to bed, or take a seat, in every action of our lives, we sign our forehead with the cross. For these and the like observances, if you ask for the Scripture rule, there is none for you to read. You will be told, Tradition has originated, Custom has sanctioned, Loyalty observes them.

R.

Ipsae denique haereses a philosophia subornantur. Inde aeones et formae, nescio quae, et trinitas hominis apud Valentinum: Platonicus fuerat. Inde Marcionis deus melior de tranquillitate: a Stoicis venerat. Et uti anima interire dicatur, ab Epicureis observatur; et ut carnis restitutio negetur, de una omnium philosophorum schola sumitur; et ubi materia cum deo aequatur, Zenonis disciplina est; et ubi aliquid de igneo deo allegatur, Heraclitus intervenit. Eaedem materiae apud haereticos et philosophos volutantur; iidem retractatus implicantur: unde malum, et quare? et unde homo, et quomodo? et quod proxime Valentinus proposuit: unde deus? scilicet de enthymesi et ectromate.

Finally the heresies themselves are equipped by philosophy. Thence came the aeons, the – I know not what – infinite forms, and the trinity of man taught by Valentinus: he had been a Platonist. Thence came Marcion's better god, the better for his tranquillity: he had come from the Stoics. The statement that the soul dies is a note taken from the Epicureans, and the denial of the restoration of the flesh is assumed from the entire school of all the philosophers. Where matter is made equal to God, it is the teaching of Zeno; and where anything is stated about a god of fire, it is Heraclitus who comes in. We have the same subjects repeatedly discussed by heretics and philosophers with the same complicated reconsiderations. Whence is evil, and why? Whence is man, and how? and – the very latest problem of Valentinus – whence is God? From enthymesis and ectroma, no doubt.

(Apostolus prohibet) haereticum post unam correp-tionem convenire, non post disputationem. Adeo interdixit disputationem ... quoniam nihil proficiat congressio scripturarum, nisi plane aut stomachi quis ineat eversionem aut cerebri ...

Ergo non ad scripturas provocandum est. ... Nunc solum disputandum est, quibus competat fides ipsa cujus sint scripturae, a quo, per quos et quando, et quibus sit tradita disciplina, qua fiunt Christiani. ...

Christus Jesus ... undecim ... jussit ire et docere nationes ... statim igitur apostoli ... ecclesias apud unamquamque civitatem condiderunt, a quibus traducem fidei et semina doctrinae ceterae exinde ecclesiae mutuatae sunt et quotidie mutuantur, ut ecclesiae fiant. Ac per hoc et ipsae apostolicae deputabuntur ut soboles apostolicarum ecclesiarum. Omne genus ad originem suam censeatur necesse est. Itaque tot ac tantae ecclesiae una est ilia ab apostolis prima, ex qua omnes. Sic omnes primae et omnes apostolicae, dum una omnes probant unitate communicatio pacis et appellatio fraternitatis et contesseratio hospitalitatis, quae iura non alia ratio regit, quam eiusdem sacramenti una traditio.

Hinc igitur dirigimus praescriptionem, si dominus Iesus Christus apostolos misit ad praedicandum, alios non esse recipiendos praedicatores, quam quos Christus instituit. ... Si haec ita sunt, constat proinde omnem doctrinam, quae cum illis ecclesiis apostolicis, matricibus et originalibus fidei, conspiret, veritati deputandam, id sine dubio tenentem, quod ecclesiae ab apostolis, apostoli a Christo, Christus a deo accepit; reliquam vero omnem doctrinam de mendacio praeiudicandam, quae sapiat contra veritatem ecclesiarum et apostolorum et Christi et dei.

It is after a single rebuke, not after a discussion, that the Apostle forbids us to converse with a heretic. Discussion then he has forbidden ... for (amongst other reasons) a debate over Scripture plainly does no good, unless it be to disturb either temper or brains. ... Therefore we must not appeal to Scripture. ... The only question we just now have to discuss is, With whom is that very faith to which Scripture belongs? From whom, through whom, when and to whom was the rule delivered by which men become Christians?

Christ Jesus ... commanded the Eleven to go and teach the nations . . . straightway therefore the Apostles ... founded in the several cities Churches from which the rest have thenceforth borrowed and daily borrow the shoot of faith and seeds of teaching, in order that they may become Churches; and it is from this fact that they too will be counted Âpostolic, as the offspring of Apostolic Churches. Every kind of thing must be estimated by reference back to its origin. Therefore the Churches, whatever their size or number, form but the single primitive Church which cornes from the Apostles, and its offspring are they all. Thus they are all primitive and all Apostolic, since they are ail approved together by their union in the communion of peace, the title of brotherhood, and the interchange of hospitality – rights which are governed by no other rule than the single tradition of the same mystery in ail. Here then we enter our demurrer, that if the Lord Christ Jesus sent Apostles to preach, other than those whom Christ appointed ought not to be received as preachers. ... If these things be so, it is in the same way plain that all teaching which agrees with those Apostolic Churches which are the wombs and origins of the faith must be ascribed to the truth, such teaching doubtless containing that which the Churches received from the Apostles, the Apostles from Christ, and Christ from God, whereas all other teaching must be summarily set down as false, since its tenor is opposed to the truth of the Churches and Apostles, and Christ and God.

Non omittam ipsius etiam conversationis haereticae descriptionem, quam futilis, quam terrena, quam humana sit, sine gravitate, sine auctoritate, sine disciplina, ut fidei suae congruens. Inprimis quis catechumenus, quis fidelis, incertum est; pariter adeunt, pariter audiunt, pariter orant, etiam ethnici, si supervenerint; sanctum canibus et porcis margaritas, licet non veras, iactabunt. Simplicitatem volunt esse prostrationem disciplinae, cuius penes nos curam lenocinium vocant. Pacem quoque passim cum omnibus miscent. Nihil enim interest illis, licet diversa tractantibus, dum ad unius veritatis expugnationem conspirent. Omnes scientiam pollicentur. Ante sunt perfecti catechumeni, quam edocti. Ipsae mulieres haereticae, quam procaces! quae audeant docere, contendere, exorcismos agere, curationes repromittere, forsitan et tingere. Ordinationes eorum temerariae, leves, inconstantes. Nunc neophytos collocant, nunc saeculo obstrictos, nunc apostatas nostros, ut gloria eos obligent, quia veritate non possunt. Nusquam facilius proficitur, quam in castris rebellium, ubi ipsum esse illic, promereri est. Itaque alius hodie episcopus, eras alius; hodie diaconus, qui eras lector; hodie presbyter, qui eras laicus; nam et laicis sacerdotalia munera iniungunt.

I will not leave out a description of the conduct also of the heretics – how empty it is, how earthly, how merely human, without sobriety, without impressiveness, without discipline – as suits their faith. In the first place, who is catechumen and who faithful, is doubtful. They all come up alike, all hear, all pray alike – heathens too, if they come in. That which is holy they will cast to the dogs, and their pearls (though they are but shams) to the swine. They will have it that simplicity means the destruction of discipline, and the care of it with us they call pandering. Peace, too, they mix up at random with all comers; for with all their differences of thinking they care for nothing so long as they are agreed on assailing the one single Truth. They all promise knowledge. The catechumens are perfect before they are fully taught. The very women of the heretics – how pert they are! For they have the impudence to teach to wrangle, to perform exorcisms, to undertake healings, possibly even to baptize. Their ordinations are random, capricious, unsettled. Sometimes they appoint novices, sometimes secular officials, sometimes renegades of ours, in order to bind them by vain-glory, for by truth they cannot. Nowhere is promotion easier than in the camp of rebels, where the mere faet of being there is a merit. Thus one man is bishop to-day, another to-morrow: he is deacon to-day who to-morrow is reader, and he is presbyter to-day who to-morrow is layman; for even on laymen they impose priestly functions.

Audio etiam edictum esse propositum, et quidem peremptorium. Pontifex scilicet Maximus, episcopus episcoporum edicit: Ego et moechiae et fornicationis delicta poenitentia functis dimitto. O edictum, cui adscribi non poterit: Bonum factum! Et ubi proponetur liberalitas ista? Ibidem, opinor, in ipsis libidinum ianuis, sub ipsis libidinum titulis. Illic eiusmodi poenitentia promulganda est, ubi delinquentia ipsa versabitur. Illic legenda est venia, quo cum spe eius intrabitur. Sed hoc in ecclesia legitur, et in ecclesia pronuntiatur, et virgo est.

I hear also that an edict has been issued, and that a decisive one. The sovereign Pontiff forsooth, the bishop of bishops puts forth his edict. 'I,' says he, 'to them that have done penitence remit the sins of both adultery and fornication.' What an edict it is, to which we cannot add Well done! And where shall that gracious message be posted up? On the very spot, I suppose – on the very door-posts of lust, beneath the advertisements themselves of lust. There ought penitence of that sort to be published, where the offence itself shall dwell. There ought the pardon to be read, where men enter in the hope of it. But this – in the Church it is read, and in the Church pronounced, and – she is a virgin!

Recenseamus nunc cetera pericula et vulnera, ut dixi, fidei ab apostolo provisa non carnis tantum verum etiam ipsius spiritus molestissima. ... Domino certe non potest pro disciplina satisfacere, habens in latere diaboli servum, procuratorem domini sui ad impedienda fidelium studia et officia: ut si statio facienda est, maritus de die condicat ad balneas; si ieiunia observanda sunt, maritus eadem die convivium exerceat; si procedendum erit, nunquam magis familiae occupatio obveniat. Quis enim sinat coniugem suam visitandorum fratrum gratia vicatim aliena et quidem pauperiora quaeque tuguria circuire? quis nocturnis convocationibus, si ita oportuerit, a latere suo adimi libenter feret? quis denique sollemnibus Paschae abnoctantem securus sustinebit? quis ad convivium dominicum illud quod infamant sine sua suspicione dimittet? quis in carcerem ad osculanda vincula martyris reptare patietur? lam vero alicui fratrum ad osculum convenire? aquam sanctorum pedibus offerre? de cibo, de poculo invadere, desiderare, in mente habere? si et peregre frater adveniat, quod in aliena domo hospitium? si cui largiendum erit, horreum, proma pfaeclusa sunt. ... Moratur dei ancilla cum laboribus alienis, et inter illos omnibus honoribus daemonum, omnibus sollemnibus regum, incipiente anno, incipiente mense, nidore thuris agitabitur. Et procedet de ianua laureata et lucernata, ut de novo consistorio libidinum publicarum; discumbet cum marito in sodalitiis, saepe in popinis; et ministrabit nonnunquam iniquis, solita quondam sanctis ministrare; et non hine praeiudicium damnationis suae agnoscet, eos observans, quos erat iudicatura?

Let us now recount the other dangers and wounds, as I said, of faith foreseen by the Apostle as not to the flesh only, but likewise even to the spirit very grievous. ... Without doubt she cannot satisfy the Lord according to discipline, when she has at her side a servant of the devil, an agent of his lord to hinder the works and duties of believers; so that if there is a meeting to attend, her husband the first thing in the morning makes her an appointment for the baths; if there are fasts to be observed, her husband that same day gives a dinner; if she has to go out [on charitable errands], never is household business more in the way. For who would let his wife go round from street to street to other men's houses, and indeed to all the poorer cottages, for the sake of visiting the brethren? Who will willingly allow her to be taken from his side for nocturnal meetings, if her duty be so? Who in short will bear without anxiety her absence all night for the ceremonial of Easter? Who will let her go without suspicion of his own to that Lord's Supper which they defame? Who will suffer her to creep into a prison to kiss a martyr's bonds? or indeed to meet one of the brethren for the kiss? to offer water for the feet of the saints? to seize [for them] from her food or from her cup, to long for them, to keep them in mind? If a brother on a journey come, what welcome is there for him in an alien house? If there is a case for liberality, the granary and the larder are shut up. ... The handmaid of God dwells with alien labours, and amongst them she will be persecuted with the odour of incense at all the festivals of demons, all the ceremonials of kings, the beginning of the year, the beginning of the month. She will come forth too from a laurelled gateway hung with lanterns as from some new abode of public lusts. She will dine with her husband in clubs, often in taverns, and sometimes she will minister to the unjust, who was used to minister to saints; and will she not recognize in this a sentence that carries her damnation, as she attends on those whom she was to judge hereafter?

Nam iste primus ex Asia hoc genus perversitatis intulit Romae, homo et alias inquietus, insuper de iactatione martyrii inflatus ob solum et simplex et breve carceris taedium, quando, etsi corpus suum tradidisset exurendum, nihil profecisset, dilectionem dei non habens, cuius charismata quoque expugnavit. Nam idem tunc episcopum Romanum agnoscentem iam prophetias Montani, Priscae, Maximillae, et ex ea agnitione pacem ecclesiis Asiae et Phrygiae inferentem, falsa de ipsis prophetis et ecclesiis eorum adseverando et praecessorum eius auctoritates defendendo coegit et literas pacis revocare iam emissas et a proposito recipiendorum charismatum concessare. Ita duo negotia diaboli Praxeas Romae procuravit, prophetiam expulit et haeresim intulit, paracletum fugavit et patrem crucifixit.

For Praxeas it was who first imported from Asia to Rome this kind of perversity – a man in other ways unquiet, and moreover puffed up with pride of confessorship merely on the strength of a short annoyance of imprisonment without further hardship; whereas even though he had given his body to be burned, he would have gained nothing by it, not having the love of God, whose gifts too he has fought against. For he it was again, who when the then bishop of Rome was ready to recognize the prophecies of Montanus, Prisca and Maximilla, and in consequence of that recognition to give his peace to the Churches of Asia and Phrygia – he by making false statements about the prophets themselves and their Churches, and by urging the authority of the bishop's predecessors, obliged him to recall the letters of peace he had already sent out, and to give up his purpose of acknowledging the gifts. Thus Praxeas managed two of the devil's businesses in Rome: he drove out prophecy and brought in heresy; he put to flight the Comforter and crucified the Father.

Itaque pro cuiusque personae conditione ac dispositione, etiam aetate, cunctatio baptismi utilior est, praecipue tamen circa parvulos. Quid enim necesse est, sponsores etiam periculo ingeri, qui et ipsi per mortalitatem destituere promissiones suas possunt et proventu malae indolis falli? Ait quidem dominus: Nolite illos prohibere ad me venire. Veniant ergo, dum adolescunt; veniant, dum discunt, dum quo veniant docentur; fiant Christiani, quum Christum nosse potuerint. Quid festinat innocens aetas ad remissionem peccatorum? Cautius agetur in secularibus, ut cui substantia terrena non creditur, divina credatur.

Therefore according to the circumstances and temper and even age of each is the delay of baptism more profitable, yet especially in the case of little children. For where is the need of involving sponsors also in danger? They too through mortality may fail to perform their promises, or may be deceived by the growth of an evil disposition. The Lord says, indeed, Forbid them not to come unto me. Let them come then when they are grown up; let them come when they have learned, when they are taught where they are coming; let them become Christians when they are able to know Christ. Why does an age which is innocent hasten to the remission of sins? There will be more caution used in worldly matters, so that one who is not trusted with earthly substance is trusted with divine.