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 wonderstruck, and sent the herald to proclaim three times in the middle of the Stadium, that Polycarp had confessed himself to be a Christian. When this had been announced by the herald, the whole multitude, both of Gentiles and of Jews, who were settled in Smyrna, shouted with uncontrollable rage, and in a loud voice, "This man is the teacher of all Asia, the father of the Christians, who pulleth down our gods, who teacheth many neither to pay incense nor homage to them." With these words they called upon Philip, the Asiarch, to let out a lion upon Polycarp. But he answered, he could not do that, as the show of wild beasts was concluded. Then it occurred to them with one accord, to demand that he should burn Polycarp alive. For it was necessary that the vision which had been shewn to him upon his pillow should be fulfilled; when he saw it on fire as he prayed, and turned to the believers who were with him, and prophetically declared, "I must needs be burnt alive."

This, therefore, was no sooner said than done, for the multitude collected immediately wood and faggots from the shops and the baths, the Jews especially, as is their wont, being very zealous in assisting to this end. But, when the pile was ready, without any aid he laid aside his garments, and after unloosing his girdle, endeavoured to unbind his sandals too, a thing he had never done before, because that each of the faithful was ever pressing to be the first to touch his person. For he had ever been highly honoured on account of his virtuous conversation, even before his head had grown hoary.

Straightway then they arranged about his person all that was requisite for the pile. But when they were about also to nail him to the stake, he said, "Leave me as I am, for He who giveth me to endure the fire, will also give me power, without the security of your nails, to remain untroubled upon the pile." They forbore, therefore, to nail him, but only bound him with cords. He therefore placed his hands behind him, and being bound to the stake


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Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011 TOP SECRET – Sensitive :9.

As a political realist, Ho must have been impressed that the DRV was as unlikely to rise in priority over France in U.S. foreign policy, as Vietnam was to assert claims on Soviet support over Russian preoccupation with Europe. In 1946 he put his plight in these terms: "We apparently stand quite alone; we shall have to depend on ourselves." After 1947, events conspired to alter Ho's isolation, for while prospects for U.S. support dimmed, and in 1950, vanished, Mao Tse Tung — in whose service Ho had spent eight years — was moving from triumph to triumph, and by late 1949, was in a position to render direct assistance to Ho across his northern border. Faced with an increasingly serious military threat, Ho gravitated quickly toward the Bloc. From Viet Minh jungle hideouts came blasts at the U.S. "Marshallization of the world," taking note that the Russians opposed "Marshallization." In 1949, after the U.S. had publicly welcomed the formation of Bao Dai's "new and unified state of Viet Nam," Ho sent delegates to a Peking conference where Liu Shao-Chi, in the keynote speech, declared that only the Communist Party could lead a "national liberation movement." Ho and Mao exchanged messages of amity, and neutralist Tito was taken under attack by the Viet Minh radio. In January, 1950, in response to Ho's declaration that the DRV was Vietnam's only legitimate government, Mao tendered formal recognition, and Stalin's followed immediately thereafter. The die was cast: U.S. Secretary of State Dean Acheson declared in February, 1950, that these recognitions "should remove any illusion as to the nationalist character of Ho Chi Minh's aims and reveals Ho in his true colors as the mortal enemy of native independence in Indochina." Ho responded in August, 1950, to the first shipments of U.S. aid to French forces in the following sharp language.

 * "Since the beginning of the war the Americans have tried to help the French bandits. But now they have advanced one more step to direct intervention in Viet Nam. Thus we have now one principal opponent — the French bandits — and one more opponent — the American interventionalists...

 * "On our side, a few years of resistance have brought our country the greatest success in the history of Viet Nam — recognition of the Democratic Republic of Viet Nam as an equal in the world democratic family by the two biggest countries in the world — the Soviet Union and democratic China — and by the new democratic countries. That means we are definitely on the democratic side and belong to the anti-imperialist bloc of 800 million people.

Rh

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

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 even as the chief ram taken from a large flock, to be a burnt offering acceptable to God, lifted up his eyes to heaven, and said, ", Father of Thy well-beloved and blessed Son, through whom we have attained to the knowledge of Thee; Thou of Angels and of Powers, and of every creature, and of the whole generation of the just who live before Thee; I bless Thee that Thou hast accounted me worthy of this day and hour, that I might receive my portion in the number of thy witnesses, and drink of the cup of Thine Anointed, unto the resurrection of both body and soul unto eternal life through the incorruption of the ; amongst which blessed martyrs may I be accepted before Thee this day for a rich and acceptable sacrifice, even as Thou hast foreordained, foreshewn, and now accomplished, the true and unfailing . For this and for all Thy doings I praise Thee, I bless Thee, I glorify Thee, through the eternal High Priest, , Thy well-beloved , through whom be glory to Thee with Him in the , both now and for evermore. Amen."

And when he had pronounced in a loud voice his Amen, having finished his prayer, they whose office it was kindled the fire, and a great flame flashed forth; and we, to whom the sight was vouchsafed, beheld truly a mighty marvel, who have been to this end preserved, that we might declare to the rest the things which were done. For the fire taking the shape of a dome, like the sail of a ship when filled with wind, compassed all round the body of the martyr; and he appeared in the middle, not like burning flesh, but like gold and silver tried in the furnace. Yea, we perceived too such a sweet odour as from the breath of frankincense, or some other precious perfume.

In the end, therefore, when the ungodly saw that his body could not be consumed of the fire, they commanded an executioner to go near to him, and thrust his sword into him. Which when he had done, there issued forth such a stream of blood, that it quenched the fire; and all the multitude marvelled that there was such a difference between the unbelievers and the elect. Of them was this man one, and the most remarkable in all our time, being Bishop of the Catholic Church that is in Smyrna, and an Apostolic


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title: Page:Pentagon-Papers-Part I.djvu/218


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 and prophetic Teacher. For never word came from his mouth, but it has been, or shall be fulfilled.

But the envious and wicked Adversary of the generation of the righteous, when he saw the mightiness of his testimony, and his blameless conversation from the first, and how that he was now crowned with the crown of immortality, and had borne away a prize that could not be spoken against, contrived that his poor body might not be obtained by us, though many much desired to secure it, and to communicate over his holy remains. For some suggested to Nicetes, the father of Herod, and brother of Alce, that he should persuade the governor not to give up his body, "lest," said he, "they leave the Crucified and take to worshipping this fellow." And these things they said, as instigated and supported by the Jews, who even watched us when some of us were about to take his body from the fire, for they little knew how impossible it was for us either to forsake the worship of, who suffered for the salvation of the whole world of them that be saved, or to pay worship to any other. For to Him truly we pay adoration, forasmuch as He was the Son of ; but the martyrs, as the disciples and followers of the Lord, we revere as they deserve, for their incomparable loyalty to their King and Master, praying that we may be made their partners and their fellow-disciples.

Then the centurion, seeing the earnestness of the Jews, laid out the body and burnt it, as was their custom; and so we afterwards gathered up his bones, more valued than stones of much price, and purer than fine gold, and laid them up in a fitting treasure-house. There assembling, as we may, in joy and in triumph, the Lord shall grant unto us to celebrate the birth-day of his martyrdom, both to the remembering of them who wrestled before in the cause, and the training and preparing of those that shall come after.


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 Such is the story of the blessed Polycarp, who, being, (with them of Philadelphia,) the twelfth who has given his testimony in Smyrna, is made alone the especial subject of all men, so that even by the Gentiles is he spoken of in every place, having been not only a notable teacher, but also a chief witness; whose confession, rendered as it was according to the Gospel of, all men desire to imitate. For by his patient endurance he triumphed over the unjust ruler, and thus having won the garland of immortality, and rejoicing with the Apostles, and all Saints, he glorifieth and the  and blesseth our, who is both the Governor of our bodies, and the Shepherd of the Catholic Church throughout the world.

Ye requested, therefore, that these circumstances should be detailed to you at length, and we have now briefly signified them through our brother Marcus. Therefore after ye have understood these things, send our letter about to our brethren also in the regions beyond you, that they too may glorify the, who maketh choice out of His own servants, who is able by His grace and free gift to bring all of you unto His eternal kingdom, through His only begotten Son , to whom be glory, honour, dominion and greatness, for ever. Amen. Salute ye all the Saints. They that are with us salute you; and Evarestus, who hath written this, with all his house.

The blessed Polycarp gave his testimony on the 2nd of the month Xanthicus, on the 26th of March, on the Great Sabbath, at the eighth hour. He was apprehended by Herod, in the High Priesthood of Philip of Tralles, in the proconsulship of Stratius Quadratus, in the everlasting reign of, to whom be glory, honour, greatness, and a throne eternal, from generation to generation. Amen.

We pray you brethren to be strong, walking by the Gospel of, (with whom be glory to , both and , for the salvation of the elect Saints,) even as the blessed Polycarp suffered, in whose steps may we be found in the kingdom of.


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 This letter Gaius took from Irenæus, the disciple of Polycarp, being himself also a friend of Irenæus.

And I Socrates, of Corinth, have transcribed it from the copy of Gaius. Grace be with all men.

And I, again, Pionius have copied from the above written, Polycarp himself in a vision having shewed me where the manuscripts were, as I shall declare in the sequel, after I had long sought for them; and so I gathered them, when now by length of time almost worn out, that so the may gather me also with his elect; to whom be glory, with  and, for ever and ever. Amen.

Thus ends this ancient history. It appears that one Pionius suffered martyrdom at the same place Smyrna, in the Decian persecution, which happened eighty years after this in which Polycarp suffered. The name and death of this martyr are mentioned by Eusebius in connection with that of Polycarp, and it seems probable that the full account of his sufferings was appended to the MS. which has been here translated. We may therefore infer, that this was the man, who had so diligently and faithfully transcribed the history of his fellow-countryman, and that having carefully conned his sacred lesson, and thus given courage to his fearfulness, and strength to his weakness, he at length by grace was enabled to withstand the like tortures, "not accepting the deliverance, that he might obtain a better resurrection."


text: Tracts for the Times/Record XII

title: Tracts for the Times/Record XII


text: Category:Biographies of legal writers

title: Category:Biographies of legal writers


text: Category:Biographies of satirists

title: Category:Biographies of satirists


text: Category:Biographies of antiquarians

title: Category:Biographies of antiquarians


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x


text: The Works of J. W. von Goethe/Volume 9

title: The Works of J. W. von Goethe/Volume 9


text: Portal:Aymer de Valence, Bishop of Winchester


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322 Oh, friends, what joy doth this betide! For us, for us He still will fight! The angels' sacred choir around Rejoice before the mighty Lord, So that all creatures hear the sound: "Zebaoth's God be aye adored!"

 PROVERBS.

 TAME XENIA.


text: The Works of J. W. von Goethe/Volume 9/Proverbs ("A thousand flies did I at even slay")


text: Blaise Pascal/Letters/To Mme. Perier (2)


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334 THE CHINAMAN IN ROME.

 PERFECT BLISS.

 PROVERBS.


text: Blaise Pascal/Letters/To Mme. Perier (3)


text: The Works of J. W. von Goethe/Volume 9/The Chinaman in Rome


text: The Works of J. W. von Goethe/Volume 9/Perfect Bliss


text: Blaise Pascal/Letters/To the Marchioness de Sable


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Rh

 VENETIAN EPIGRAMS.

and sarcophagus erst were with life adorned by the heathen; Fauns are dancing around, while with the Bacchanal troop Checkered circles they trace; and the goat-footed, puffy-cheeked player Wildly produceth hoarse tones out of the clamorous horn. Cymbals and drums resound; we see and we hear, too, the marble. Fluttering bird! oh, how sweet tastes the ripe fruit to thy bill! Noise there is none to disturb thee, still less to scare away Amor, Who, in the midst of the throng, learns to delight in his torch. Thus doth fulness overcome death; and the ashes there covered Seem, in that silent domain, still to be gladdened with life. Thus may the minstrel's sarcophagus be hereafter surrounded With such a scroll, which himself richly with life has adorned.


text: Blaise Pascal/Letters/To M. Perier (2)

title: Blaise Pascal/Letters/To M. Perier (2)


text: The Works of J. W. von Goethe/Volume 9/Proverbs ("A breach is every day")


text: Blaise Pascal/Letters/To Mme. Perier (4)


text: Blaise Pascal/Letters/To Mme. Perier (5)


text: Blaise Pascal/Letters/To Mlle. de Roannez


text: Blaise Pascal/Letters/To Queen Christina


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and his sister Sue, with their father, mother, Uncle Tad and Bunker Blue, hurried on toward the tent under which was set the dining table. They could see where the ragged boy had made a meal for himself, taking the bread and meat from the ice box. For a refrigerator had been brought to camp, and the iceman came on a boat, once a day, to leave ice.

"Who is he?" asked Bunny Brown, looking toward the bushes behind which the strange boy had run.

"What did he want?" Sue asked.

"I can answer you. Sue, but I can't answer Bunny," said Mr. Brown. "That boy was hungry, and wanted something to eat, but who he is I don't know."

"Poor little chap," said Mrs. Brown in a


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90 kind voice. "He didn't need to run away just because he wanted something to eat. I would be glad to give him all he wanted. I wouldn't see anyone go hungry."

"He looked like a tramp," said Bunker.

"But he was only a boy," remarked Uncle Tad.

"I wish he hadn't run away," said Mother Brown. "I don't believe he got half enough to eat. He took only a little." She could tell that by looking in the ice box.

By this time Splash, the big dog, who had not come up with the others, now rushed into camp. He sniffed around, and then, all of a sudden, he made a dash for a clump of bushes, and, standing in front of it began barking loudly.

"Oh, maybe the bear's come back and is hiding in there!" cried Bunny.

"More likely it's that ragged boy," said Uncle Tad. "That's where he made a rush for as soon as we came up."

Splash seemed about to go into the bushes himself, and drive, or drag, out whatever was hiding there.


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Bunny Brown and His Sister Sue at Camp Rest-a-While But Mr. Brown called:

"Here, Splash! Come here, sir!"

The dog came back and then Bunny's father, going over to the bushes, looked down among them.

"You'd better come out," he said, to someone. The children could not see who it was. "Come on out," said Mr. Brown, "we won't hurt you."

Out of the bushes came the ragged boy. In his hand he still had some of the bread and meat he had taken from the ice box.

Bunny and Sue looked at him.

The boy's clothes were very ragged, but they seemed to be clean. He had on no shoes or stockings, but one foot was wrapped up in a rag, as though he had cut himself. He limped a little, too, as he came forward.

"I—I couldn't run very fast with my sore foot, or I'd a' got away from you," he said slowly.

"But why should you want to get away?" asked Mr. Brown.

"Well, I took some of your stuff—I was hungry and I went through the ice box—and


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92 I s'posed you'd be looking for a policeman to have me arrested. That's why I ran. But I couldn't go very far, so I hid in the bushes. I thought I could get away when you weren't looking. Here's your stuff," and he held out to Mrs. Brown what was left of the bread and meat. Bunny and Sue thought the ragged boy looked hungrily at the food as he offered to give it back.

"You poor boy!" said Mrs. Brown, "I don't want it! You're welcome to that and more, if you need it. You must be hungry!"

"I am, lady. I haven't had anything since morning. I started to go back to the city, but it's farther than I thought, and I lost my way. When I struck this camp, I saw the sign—'Rest-a-While,' so I sat down to rest. Then I saw the ice box, and I was hungry, and—and I—well, I just helped myself."

His face was sunburned, so it could not be told whether he was blushing or not, but he hung his head as if ashamed of what he had done. He still held out the meat to Mrs. Brown.

Splash, who, now that he knew the boy was


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Bunny Brown and His Sister Sue at Camp Rest-a-While a friend of the family, did not bark any more, slid gently up, and began nibbling at the meat and bread in the boy's hand.

"Oh, look at Splash!" laughed Sue.

"Here, Splash! That isn't for you!" cried Mr. Brown. "But you might as well give it to him now, now that he's had his tongue on it," said Mr. Brown to the ragged boy. "We'll give you some more."

"Yes, sit right up to the table," said Mrs. Brown. "I'll get you a good meal."

The boy's eyes filled with tears, and he turned his head away so they would not be seen.

"Where did you come from?" asked Daddy Brown, as Mrs. Brown was setting out some food.

"I come from Benton," the boy answered, naming a city about twenty miles away. "I've lived there all my life until about a week ago, and I wish I was back there now."

"How did you come to leave?"

"Well, all my folks died, and I couldn't make much of a living selling papers, running errands and blacking shoes, so when a farmer


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94 down in the city market, said he wanted a boy on his farm, I said I'd come and work for him.

"I rode out on his wagon, after he had sold all his stuff one day, and I came to a place called Fayetteville."

"Yes, I know where that is," said Mr. Brown. "It's on the other side of the lake."

"I went to work for the farmer," said the ragged boy, who gave his name as Tom Vine, "but it was worse than being in the city. I never had a minute's rest and I didn't get enough to eat. I wasn't used to working out in the hot sun, and my legs and arms seemed as if they'd burn off me."

"Yes, I can see you're pretty well burned," said Mr. Brown. "Then you ran away?"

"Yes, sir. I couldn't stand it any longer. The farmer and his hired man used to whip me if I made a mistake, or if I didn't get up early enough. And they used to get up before daylight. So I made up my mind to run away, and go back to the city.

"I used to think the country was nice," the ragged boy went on, "but I don't any more.


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Bunny Brown and His Sister Sue at Camp Rest-a-While I don't mind working, but I don't want to be starved and whipped all the while. So I ran off, but I guess I got lost, for I can't find the way back to the city. I don't know what to do. When I got here, and saw that sign about resting, I thought that was what I needed. So I came in."

"And I'm glad you did," said Mrs. Brown. "Now you eat this and you'll feel better. Then I'll look at your sore foot, and we'll see what to do with you."

"You—you won't have me arrested; will you?" asked the boy.

"No, indeed!" said Mr. Brown.

"And you—you won't send me back to that farmer?"

"No, I think not. He has no right to make you work for him if you don't want to. Don't be afraid," said Bunny's father. "We'll look after you."

A little later the ragged boy had eaten a good meal. Then he was given some of Bunker Blue's old clothes, for he was almost as large as the red-haired boy, and the old clothes were thrown away.


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96 Mr. Brown looked at the boy's sore foot, and found that there was a big sharp thorn in one toe. When this thorn had been taken out, and the toe bound up with salve, the ragged boy said he felt much better. Perhaps I shouldn't call him a ragged boy any longer, for he was not, with Bunker's clothes on.

"Mother, is he going to stay with us?" asked Bunny that evening when it was nearly supper time, and the new boy—Tom Vine —had gone after a pail of water at the spring.

"Would you care to have him stay?" asked Mrs. Brown.

"Yes," said Sue. "He's nice. I like him."

"Well, we'll keep him for a while," answered Mrs. Brown. "He needs help, I think."

Tom Vine told more of his story after supper. He had never been away from the city's pavements in all his life before he went out to the country with the farmer who hired him. He had never seen the ocean, or the woods. He did not even know that cows gave milk until he saw the farmer's hired man milking one day.


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Bunny Brown and His Sister Sue at Camp Rest-a-While "I just don't know anything about the woods or the country," the boy said to Bunny and Sue, "so you can fool me all you like."

"Oh, we won't fool you," said Bunny kindly. "We'll tell you all we know."

"Thanks," said Tom Vine.

He had offered to travel on, after supper, and try to get back to the city.

"I don't want to be a trouble to you folks," he said to Mrs. Brown. "In the city I know some fellows, and they'll lend me money enough to buy some papers, and start in business."

"You had better stay with us awhile," said Mrs. Brown. "We have enough room for you, and you can help about camp."

"I can wash and dry dishes!" cried Tom eagerly. "I worked in a restaurant for a week once, and I know how to handle dishes."

"Then we can give you plenty of work," said Mrs. Brown with a laugh. "For if there is one thing, in camp or at home, that I don't like it is washing dishes."

"I'll do them for you!" cried Tom, "and I'll be glad of the chance, too!"


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98 "All right then. You'll be the head dishwasher of Camp Rest-a-While," said Mr. Brown, smiling.

And that is how Tom Vine came to stay with the Browns while they lived in the woods near Lake Wanda.

Tom, indeed, knew very little about the country. As he said, he had never been away from the city pavements, winter or summer, in all his life before. The first night in camp, when he was sleeping next to Bunker Blue, in a little part of the tent that had been curtained off for them, Tom awakened Bunker, by reaching over and punching him in the ribs.

"Hey, listen to that!" cried Tom.

"To what?" asked Bunker, only half awake.

"Somebody is outside the tent, calling: 'Who? Who? Who?'" said Tom. "I didn't do anything, did you? What do they holler 'who' for?"

Bunker listened. Surely enough he heard very plainly:

"Who? Who? Too-who?"

"Hear it?" asked Tom.


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Bunny Brown and His Sister Sue at Camp Rest-a-While "Yes, it's only an owl," Bunker answered, "There's lots of 'em in these woods."

"What's an owl?" Tom wanted to know.

"Oh, it's a bird with big eyes, and it can only see at night. It comes out to get mice and bugs. Owls won't hurt you. Go on to sleep."

Tom did not go to sleep at once. But he was no longer afraid of the owl.

Tom was just going to sleep once more, when he heard another funny noise. This time he was sure some one said:

"Katy did! Katy did! Katy did!"

Tom sat up in his cot. He reached over to punch Bunker, to ask him what this was, when all at once, another voice cried:

"Katy didn't! Katy didn't! Katy didn't!"

"Listen to that, now, would you!" exclaimed Tom. "Bunker! Bunker Blue! Wake up! There's two people outside, and one says Katy did it, and the other says she didn't—who's right?"


text: Bunny Brown and His Sister Sue at Camp Rest-a-While/Chapter 9


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turned sleepily over on his cot.

"What—what's that?" he asked of Tom.

"Listen," Tom answered. "Don't you hear that, Bunker? First someone is hollering about Katy's doing something, and then somebody else yells that she didn't do it. Say, I don't like it here."

Bunker Blue laughed aloud.

"What's the matter out there?" asked Daddy Brown.

"Oh, it's only Tom," said the red-haired boy. "He doesn't like the song of the katydids."

"Song! Is that a song?" asked Tom.

"Some people call it that," said Mr. Brown, for he knew that a city boy might be just as frightened of sounds in the country as a country boy might of sounds in the city.


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Bunny Brown and His Sister Sue at Camp Rest-a-While "That noise is made by a little green bug, called a katydid," Mr. Brown explained. "It looks something like a grasshopper."

"But they don't all say 'Katy did,'" objected Tom.

"No, some of them seem to say 'Katy didn't,'" agreed Mr. Brown. "Of course they don't really say those words. It only sounds as if they did. Now go to sleep. In the morning I'll show you a katydid."

Tom was not frightened any longer. He turned over and was soon sound asleep. Mr. Brown and Bunker also closed their eyes and the tent in Camp Rest-a-While was quiet once more. Bunny and Sue had not awakened.

Early the next morning, before breakfast, Tom was seen walking about among the trees of the camp. He seemed to be looking for something.

"What are you looking for?" asked Bunny.

"For Katy," Tom answered.

"There isn't any Katy with us," said Sue. "We have a cook, but her name is Mary, and she isn't here with us, anyhow. She's at home."


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102 "No, I'm looking for a Katy bug," explained Tom, and then he told about the noises he had heard in the night.

"I'll help you look," said Bunny.

"So will I," added Sue. "I'd like to see a Katy bug."

But, though the children and Tom looked all over, they could not find a katydid until Mr. Brown helped them. Then on a tree he found one of the queer, light-green grasshopper-like bugs and showed it to the children.

"Why doesn't it cry now?" Sue wanted to know. "Make it cry, Daddy, so I can hear it!"

"Oh, I can't do that," Mr. Brown said with a laugh. "The katydid cries, or sings, mostly at night. I guess they don't want anyone to see them. Besides, I don't just know how they make the noises, whether they rub their rough legs together, or make a sound somewhere inside them. So I guess we'll have to let them do as they please."

Tom and the children stood for some little time, watching the pretty, green bug, and then came the sound of a bell.


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Bunny Brown and His Sister Sue at Camp Rest-a-While "There!" cried Mr. Brown, with a laugh. "I guess you all know who made that noise, and what it means."

"It means breakfast!" cried Bunny.

"And mother rang the bell!" added Sue.

"That's right," said Bunker Blue, coming along just then. "And your mother doesn't want you to be late, either, for she's baking cakes, and you know how you like them!"

"Oh, cakes!" cried Bunny, clapping his hands. "I just love them!"

Soon the little party, including the new boy, Tom Vine, were seated around the table under the dining tent, eating pancakes that Mrs. Brown cooked over the oil stove.

Bunny and Sue said nothing for several minutes. They were too busy eating. Then Bunny, looking at Tom, asked:

"Can you jump over an elephant?"

"Jump over elephants? I guess not!" the new boy cried. "I never saw an elephant, except in a picture."

"We did," said Sue. "We saw a real elephant in a real circus, and we had a make-believe circus with a pretend elephant in it."


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104 "And we knowed a boy named Ben Hall, who used to be in a real circus," went on Bunny. "He could jump over an elephant, and I thought maybe you could, too."

"No," said Tom, with a shake of his head. "I'm sorry, but I can't do that. About the only thing I can do is wash and dry the dishes."

"Well, it's a good thing to be able to do even one thing well," said Mrs. Brown, "and I'm glad you're here to wash and dry the dishes. There are plenty of them."

"I know something else you can do," said Bunny, smiling at Tom.

"What is it?"

"You can eat."

"Yes," and Tom laughed. "I like to eat, and I'm hungry three times a day."

"Bunny and Sue are hungry oftener than that," said Uncle Tad. "At least they say they are, and they come in and get bread and jam."

Bunny and Sue looked at each other and laughed.

After breakfast, just as he had said he would do, Tom Vine picked up the dishes, and got


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Bunny Brown and His Sister Sue at Camp Rest-a-While ready to wash them. Mrs. Brown watched him for a few minutes, until she was sure that he knew just how to go about it. Then she left him to himself.

"He is a very nice, neat and clean boy," she said to her husband. "I'm glad he came to us. But what are we going to do with him? We can't keep him always."

"Well, we'll let him stay with us while we are in camp here in the woods," said Mr. Brown, "and when we go back home, well, I can find something for him to do at the boatdock, perhaps—that is, if he doesn't want to go back to the city."

While Tom was doing the dishes Bunny and Sue lad gone off into the wood a little way, to where they had made for themselves a little play-house of branches of trees, stuck in the ground. It was a sort of green tent, and in it Sue had put some of her dolls, while Bunny had taken to it some of his toys. The children often played there.

But they did not do anything for very long at a time, getting tired of one thing after another as all children do. So when Sue had


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106 undressed and dressed her two dolls, combing and braiding their hair, she said to Bunny:

"Oh, let's do something else now."

"All right," replied her brother. "What shall we do?"

"Can't you think of some fun?" Sue wanted to know.

Bunny rubbed his nose. He often did that when he was thinking. Then he cried:

"Let's ask mother to let Bunker Blue take us out in the boat. I want to go fishing."

"That will be nice," Sue said. "I'd like a boat ride, too."

Back to the camp went the children, but when they reached the tents they saw neither their father nor mother, nor was Uncle Tad or Bunker Blue in sight.

"They've gone away!" said Sue.

"Yes, so they have," agreed Bunny. "But I guess they didn't go far, or they'd have told us. Mother knew where we were."

"Let's go find them," said Sue. "Maybe they went out in the boat."

"We'll look," agreed Bunny.


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Bunny Brown and His Sister Sue at Camp Rest-a-While The two children went to the edge of the lake, where a big willow tree overhung the Water. The boat was kept tied to this tree.

"Oh, the boat's gone!" exclaimed Sue, as she reached the place and did not see it. "The boat's gone, Bunny!"

"Then they must have gone for a row, and they didn't take us!" and Bunny was much disappointed. He looked across the lake, up and down, as did Sue, and then both children cried out:

"Oh, look!" said Sue.

"There's the boat," added Bunny. "And Tom Vine is in it all alone! He hasn't got any oars, either. Look, Sue!"

Surely enough, there was the boat, some distance out in the lake, and Tom, the city boy, who knew nothing at all about boats, was in it. As he saw Bunny and Sue he waved his hands to them, and cried:

"Come and get me! I can't get back! I'm afraid! Come and get me!"


text: Bunny Brown and His Sister Sue at Camp Rest-a-While/Chapter 10


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, surnamed the Martyr, was born at Sichem in Samaria, where was Jacob's well. His parents were heathens, and he grew up to man's estate, ignorant of the true, yet dissatisfied with what the wise men of this world taught on the subject of religion. He was of an inquiring turn, and successively attached himself to various sects of philosophers, beginning with the Stoics, who are mentioned in Acts xvii. 18. At length he fancied he was making progress in the discovery of the unseen world, when one day he wandered out by the sea-side to enjoy his meditations undisturbed. To his surprise he found himself joined by an old man of grave but mild countenance. Justin stopped and steadily gazed on him. The other asked him if he knew him, that he eyed him so earnestly. On Justin's expressing surprise at meeting any one in so solitary a place, the old man accounted for the accident, and then fell into conversation with him, which ended in his preaching to him, and Justin's receiving impressions which led to his conversion to the true faith. This took place, A.D. 132, about thirty years after St. John's death. About eighteen years after he fixed his abode at Rome, where he employed himself in various writings in defence of the Gospel. At length he was called upon to die for it, under circumstances which are detailed in the following ancient account.


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While the persecution raged against the Christians for their refusing to sacrifice to the idols, the holy men (Justin and his companions) were arrested and brought before Rusticus, the Prefect of Rome, who bade Justin believe in the gods and obey the Emperor. He answered, "It is safe and unexceptionable to obey the commands of our ." The Prefect asked, "What department of learning do you pursue?" Justin answered, "I have essayed all, but I have attached myself to that true philosophy which the Christians profess, however displeasing it may be to mistaken reasoners." "Miserable man," said Rusticus, "is that your learning?" The other replied, "Yes, verily, I profess it in all truth of doctrine." "What doctrine?" "A reverent acknowledgment of the of the Christians, whom we account to be the One original maker and framer of the whole world, visible and invisible; and of the, the Son of , who was foretold by the prophets as the herald of salvation, and the instructor of dutiful disciples. For myself, mortal as I am, I cannot hope to speak adequately of His infinite majesty, which is a gift peculiar to the prophets. For they foretold His coming, whom I have declared to be the  of ."

The Prefect said, "Where is your place of meeting?" Justin answered, "Where each chooses, and is able to come. Do you think that we all meet at the same place? Not so, for the Christian's is not bounded by space, but though invisible fills both heaven and earth, and every where receives the homage and praise of the faithful." The Prefect Rusticus replied, "Tell me where ye meet together, in what place thou assemblest thy disciples." Justin answered, "that he lodged near one Martinus, at the baths called Timiotine; that this was the second time he had sojourned in Rome, that throughout the whole period he had known no other place of meeting, that he had communicated the words of truth to any one who chose to visit him." Rusticus said, "Art thou not in short a Christian?" Justin answered, "Yea, I am a Christian."

Then the Prefect said to Charito, "Say, thou too,


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 thou a Christian?" Charito answered, "By  command I am a Christian." He then said to Charitina, "And what sayest thou, Charitina?" She answered, "By  gift I am a Christian." He next addressed Evelpistus, and said, "And what art thou?" He, being a slave of Cæsar's, made answer, "I too am a Christian, being made free by Christ, and am partaker by Christ's favour of the same hope." The Prefect said to Hierax, "And art thou a Christian?" Hierax said, "Yea, I am a Christian, for I reverence and adore the same God." Rusticus said, "Hath Justin made you Christians?" Hierax answered, "I was a Christian, and I will continue one." Then Pæon stood up and said, "I too am a Christian." The Prefect said, "Who was he that taught thee?" Pæon answered, "From my parents I received this good confession." Evelpistus said, "I too, though I have listened gladly to the preaching of Justin, was taught of my parents to be a Christian." Rusticus said, "And where are thy parents?" Evelpistus answered, "In Cappadocia." The Prefect asked Hierax where his parents were. Hierax made answer in these words: " is our true father, and faith in Him our true mother. My earthly parents are dead, and I myself have been brought hither from Iconium in Phrygia." The Prefect Rusticus addressed Liberianus: "And what dost thou say?—art thou a Christian?—art thou too an unbeliever?" Liberianus said, "I too am a Christian, for I am a believer and a worshipper of the only true God."

The Prefect said to Justin, "Listen thou, who art accounted an orator, and supposest thyself skilled in true doctrine; if I should have thee scourged and beheaded, what is thy belief?—that thou wouldest ascend into heaven?" Justin said, "I do trust that if I endure these things, I shall receive rewards from Him, for I know that for them who have so lived, there remaineth the divine gift, till the times of the consummation of all things." The Prefect Rusticus said again, "Dost thou imagine, that thou shalt go up into heaven, and there receive a recompense?" Justin answered, "I imagine it not; for I know and am entirely persuaded that I shall." Rusticus said, "It remains then that we come to the matter in hand, which presseth


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 us. Come, therefore, all of you together, and with one mind do sacrifice to the gods." Justin answered, "No man of right judgment falleth from religion to irreligion." Rusticus answered, "If ye will not obey me, ye shall be tortured without mercy." Justin replied, "We ask in prayer, that we may be tortured for the name of our and be saved; for this shall be our salvation and our confidence, at that more terrible tribunal whereat all the world must appear, of our King and Saviour." In like manner said the other martyrs also. "Do what thou wilt, for we are Christians and do no sacrifice to idols."

Then the Prefect Rusticus gave sentence, saying, "Let such as refuse to do sacrifice to the gods, and to obey the decree of the Emperor, be scourged, and then led away to capital punishment, in pursuance of the laws." So the holy martyrs, giving glory to God, were led forth to the accustomed place, and were beheaded, giving full completion to their testimony by the confession of the. And certain of the faithful, when they had secretly taken up their bodies, deposited them in a meet place, the grace of our working with them, to whom be glory for ever and ever. Amen.

We will state in what manner we are created anew by, and have dedicated ourselves to .—As many as are persuaded and believe that the things which we teach and declare are true, and promise that they are determined to live accordingly, are taught to pray, and to beseech , with fasting, to grant them remission of their past sins, while we also pray and fast with them. We then lead them to a place where there is water, and there they are regenerated in the same manner as we also were; for they are then washed in that water in the name of the  and  of the universe, and of our, and of the. For


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If Saint Augustine came at the present time, and was as little authorised as his defenders, he would accomplish nothing. God directs his Church well, by having sent him before with authority.

God has not wanted to absolve without the Church. As she has part in the offence, He desires her to have part in the pardon. He associates her with this power, as kings their parliaments. But if she absolves or binds without God, she is no longer the Church. For, as in the case of parliament, even if the king have pardoned a man, it must be ratified; but if parliament ratifies without the king, or refuses to ratify on the order of the king, it is no longer the parliament of the king, but a rebellious assembly.

''The Church, the Pope. Unity, plurality.''—Considering the Church as a unity, the Pope, who is its head, is as the whole. Considering it as a plurality, the Pope is only a part of it. The Fathers have considered the Church now in the one way, now in the other. And thus they have spoken differently of the Pope. (Saint Cyprian: Sacerdos Dei.) But in establishing one of these truths, they have not excluded the other. Plurality which is not reduced to unity is confusion; unity which does not depend on plurality is tyranny. There is scarcely any other country than France in which it is permissible to say that the Council is above the Pope.

The Pope is head. Who else is known of all? Who else is recognised by all, having power to insinuate himself into all the body, because he holds the principal shoot, which insinuates itself everywhere? How easy it was to make this degenerate into tyranny! That is why Christ has laid down for them this precept: Vos autem non sic.

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 said, "Except ye be born again, ye shall not enter into the kingdom of heaven;" and that it is impossible that those who are once born should again enter into their mothers' wombs is evident to all. Moreover, it is declared by the prophet Isaiah, in what manner they who have sinned and repent may escape the punishment of their sins. For it is said, "Wash you; make you clean; put away the evil from your souls; learn to do well; do justice to the fatherless, and avenge the widow: and come, and let us reason together, saith the . Even if your sins should be as scarlet, I will make them white as wool: and if they should be as crimson, I will make them white as snow. But if ye will not hearken unto Me, the sword shall devour you: for the mouth of the hath spoken these things."

The Apostles have also taught us for what reason this new birth is necessary. Since at our first birth we were born without our knowledge or consent, by the ordinary natural means, and were brought up in evil habits and evil instructions, in order that we may not longer remain the children of necessity or of ignorance, but may become the children of choice and judgment, and may obtain in the water remission of the sins which we have before committed, the name of the  and  of the Universe is pronounced over him who is willing to be born again, and hath repented of his sins; he who leads him to be washed in the laver of baptism, saying this only over him:—for no one can give a name to the ineffable ; and if any man should dare to assert that there is such a name, he is afflicted with utter madness. And this washing is called illumination, since the minds of those who are thus instructed are illuminated. And he who is so illuminated is baptized also in the name of, who was crucified under Pontius Pilate; and in the name of the , who by the prophets foretold all things concerning.

We, then, after having so washed him who hath expressed his conviction and professes the faith, lead him to the brethren, where they are gathered together, to make common prayers with great earnestness, both for themselves and for him who is now illuminated, and for all others in all places, that having learned the truth, we may be deemed worthy to be found men of godly


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 in our lives, and to keep the commandments, that so we may attain to eternal salvation. When we have finished our prayers, we salute one another with a kiss. After which, there is brought to the brother who presides, bread and a cup of wine mixed with water. And he, having received them, gives praise and glory to the of all things, through the name of the  and of the, and gives thanks in many words for that  hath vouchsafed to them these things. And when he hath finished his praises and thanksgiving, all the people who are present, express their assent, saying Amen, which means in the Hebrew tongue, "So be it." He who presides having given thanks, and the people having expressed their assent, those whom we call deacons give to each of those who are present a portion of the bread which hath been blessed, and of the wine mixed with water, and carry some away for those who are absent. And this food is called by us the Eucharist (thanksgiving); of which no one may partake unless he believes that what we teach is true, and is washed in the Laver, which is appointed for the forgiveness of sins and unto regeneration, and lives in such a manner as commanded. For we receive not these elements as common bread or common drink; but even as our, being made flesh by the word of , had both flesh and blood for our salvation, even so we are taught, that the food which is blessed by prayer, according to the word which came from Him, (by the conversion of which into our bodily substance our blood and flesh are nourished,) is the Flesh and Blood of that  who was made flesh. For the Apostles, in the Memoirs composed by them, which are called Gospels, have related that thus commanded them; that, having taken bread, and given thanks. He said, "Do this in remembrance of Me—this is My Body;" and that, in like manner, having taken the cup, and given thanks. He said, "This is My Blood;" and that He distributed them to these alone …… After these solemnities are finished, we afterwards continually remind one another of them. And such of us as have possessions assist all those who are in want; and we all associate with one another. And over all our offerings we bless the Creator of all things, through His, and through the.


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The Pope hates and fears the learned, who do not submit to him at will.

We must not judge of what the Pope is by some words of the Fathers—as the Greeks said in a council, important rules—but by the acts of the Church and the Fathers, and by the canons.

Duo aut tres in unum. Unity and plurality. It is an error to exclude one of the two, as the papists do who exclude plurality, or the Huguenots who exclude unity.

Would the Pope be dishonoured by having his knowledge from God and tradition; and is it not dishonouring him to separate him from this holy union?

God does not perform miracles in the ordinary conduct of His Church. It would be a strange miracle if infallibility existed in one man. But it appears so natural for it to reside in a multitude, since the conduct of God is hidden under nature, as in all His other works.

Kings dispose of their own power; but the Popes cannot dispose of theirs.

Summum jus, summa injuria.

The majority is the best way, because it is visible, and has strength to make itself obeyed. Yet it is the opinion of the least able.

If men could have done it, they would have placed might in the hands of justice. But as might does not allow itself

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 And on the day which is called Sunday, there is an assembly in one place of all who dwell either in towns or in the country; and the Memoirs of the Apostles or the writings of the Prophets are read, as long as the time permits. Then, when the reader hath ceased, the head of the congregation delivers a discourse, in which he reminds and exhorts them to the imitation of all these good things. We then all stand up together, and put forth prayers. Then, as we have already said, when we cease from prayer, bread is brought, and wine, and water; and our Head, in like manner, offers up prayers and praises with his utmost power; and the people express their assent by saying Amen. The consecrated elements are then distributed and received by every one; and a portion is sent by the deacons to those who are absent.

Each of those also, who have abundance, and are willing, according to his choice, gives what he thinks fit; and what is collected is deposited with him who presides, who succours the fatherless and the widows, and those who are in necessity from disease or any other cause; those also who are in bonds, and the strangers who are sojourning among us; and, in a word, takes care of all who are in need.

We all of us assemble together on Sunday, because it is the first day in which God changed darkness and matter, and made the world. On the same day also our  rose from the dead.


text: Tracts for the Times/Record XIII

title: Tracts for the Times/Record XIII


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The Martyrdom of Justin Martyr

 * The Martyrdom of Justin Martyr from Tracts for the Times, 1834
 * The Martyrdom of Justin and Others, translated by Marcus Dods in Ante-Nicene Christian Library

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 to be managed as men want, because it is a palpable quality, whereas justice is a spiritual quality of which men dispose as they please, they have placed justice in the hands of might. And thus that is called just which men are forced to obey.

Hence comes the right of the sword, for the sword gives a true right. Otherwise we should see violence on one side and justice on the other. End of the twelfth Provincial. Hence comes the injustice of the Fronde, which raises its alleged justice against power. It is not the same in the Church, for there is a true justice and no violence.

Injustice.—Jurisdiction is not given for the sake of the judge, but for that of the litigant. It is dangerous to tell this to the people. But the people have too much faith in you; it will not harm them, and may serve you. It should therefore be made known. Pasce oveas meas, non tuas. You owe me pasturage.

Men like certainty. They like the Pope to be infallible in faith, and grave doctors to be infallible in morals so as to have certainty.

The Church teaches, and God inspires, both infallibly. The work of the Church is of use only as a preparation for grace or condemnation. What it does is enough for condemnation, not for inspiration.

Every time the Jesuits may impose upon the Pope, they will make all Christendom perjured.

The Pope is very easily imposed upon, because of his occupations, and the confidence which he has in the Jesuits;

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Rh rich drapery. The peasants, women as well as men, scale the precipices to dress their vines, and every particle of manure is carried up on their shoulders.

In the steepest places the vines are put in baskets as the only way of retaining the soil about them. For the most part the vineyards are a series of terraces or steps (we have counted from twenty to thirty) covering the face of the hill. Each terrace is supported by a wall from five to ten feet high. Murray tells us the Rhineland vinedresser is not rich, but generally the possessor of the vineyard he cultivates. What a beautiful gift of Providence is the vine to the patient, contented tiller of ground that would produce nothing but this! and this "makes glad the heart of man."

The steamer carried us past village after village most beautiful as seen in passing; but again, my dear C., I warn you not to let this, the greenest word in memory, call before you wide streets, shaded courtyards, ample space, and all rural luxuries. A village here is a mass of wretched dwellings stuck against mouldering walls, where human existence, in point of comfort, is nearly on a level with the brutes; in fact, the same roof often shelters all the live-stock, from the master to his ass. The streets are scarcely wide enough for a carriage to pass, and the lanes are but a flea's leap across—a measurement that naturally occurs here. But mark the compensating blessing! the denizens of these dreary places, steeped to the very lips in poverty, are a smiling, kindly people.


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192  ST. GOAR

landed at St. Gear's, in the midst of the most enchanting scenery of the Rhine, and in showery weather giving us the most favourable possible light. Nature, like "ladles and fine Holland," owes much of its effect to the right disposition of light and shadow. The mountains enclose this little village. The Mouse and the Cat, the beautiful ruins of two castles, are at either extremity of the view. The "Cat" is well stationed to watch its prey, but, contrary to all precedent, the "Mouse" is said always to have been the strongest when they were held by their lords, rivals and enemies. The immense Castle of Rheinfels, half way up the steep behind St. Goar, looks, as L. says, like a great bulldog that might have kept all its subordinates civil. Rheinfels, as early as the fourteenth century, was the strongest hold on the Rhine. It was built by a Count Deither, who, secure in his power, levied tribute (the exclusive privilege of governments at present, and they, as Murray happily says, call it laying duties) with such unsparing cupidity that the free cities of Germany confederated against him, and not only dismantled his castle, but the other "robbers' nests" on the Rhine.

The girls carried my carpet-bag up to the inn, which being rather weighty with my journal, one of them expressed the pious wish it "might not be so heavy in the reading as the carrying." On our way we went into a most grotesque little Catholic church, where an image of the good hermit who


text: Letters from Abroad to Kindred at Home/Place XVIII


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 and the Jesuits are very capable of imposing upon him by means of calumny.

The wretches who have obliged me to speak of the basis of religion.

Sinners purified without penitence; the righteous justified without love; all Christians without the grace of Jesus Christ; God without power over the will of men; a predestination without mystery; a redemption without certitude!

Any one is made a priest, who wants to be so, as under Jeroboam.

It is a horrible thing that they propound to us the discipline of the Church of to-day as so good, that it is made a crime to desire to change it. Formerly it was infallibly good, and it was thought that it could be changed without sin; and now, such as it is, we cannot wish it changed! It has indeed been permitted to change the custom of not making priests without such great circumspection, that there were hardly any who were worthy; and it is not allowed to complain of the custom which makes so many who are unworthy!

Heretics.—Ezekiel. All the heathen, and also the Prophet, spoke evil of Israel. But the Israelites were so far from having the right to say to him, "You speak like the heathen," that he is most forcible upon this, that the heathens say the same as he.

The Jansenists are like the heretics in the reformation of morality; but you are like them in evil.

You are ignorant of the prophecies, if you do not know that all this must happen; princes, prophets, Pope, and even

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 the priests. And yet the Church is to abide. By the grace of God we have not come to that. Woe to these priests! But we hope that God will bestow His mercy upon us that we shall not be of them.

Saint Peter, ii.: false prophets in the past, the image of future ones.

…So that if it is true, on the one hand, that some lax monks, and some corrupt casuists, who are not members of the hierarchy, are steeped in these corruptions, it is, on the other hand, certain that the true pastors of the Church, who are the true guardians of the Divine Word, have preserved it unchangeably against the efforts of those who have attempted to destroy it.

And thus true believers have no pretext to follow that laxity, which is only offered to them by the strange hands of these casuists, instead of the sound doctrine which is presented to them by the fatherly hands of their own pastors. And the ungodly and heretics have no ground for publishing these abuses as evidence of imperfection in the providence of God over His Church; since, the Church consisting properly in the body of the hierarchy, we are so far from being able to conclude from the present state of matters that God has abandoned her to corruption, that it has never been more apparent than at the present time that God visibly protects her from corruption.

For if some of these men, who, by an extraordinary vocation, have made profession of withdrawing from the world and adopting the monks' dress, in order to live in a more perfect state than ordinary Christians, have fallen into excesses which horrify ordinary Christians, and have become to us what the false prophets were among the Jews; this is a private and personal misfortune, which must indeed be deplored, but from which nothing can be inferred against the care which God takes of His Church; since all these things are so clearly foretold, and it has been so long since announced that these temptations would arise from these kind of people; so that when we are well instructed, we see

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 in this rather evidence of the care of God than of His forgetfulness in regard to us.

Tertullian: Nunquam Ecclesia reformabitur.

Heretics, who take advantage of the doctrine of the Jesuits, must be made to know that it is not that of the Church…the doctrine of the Church; and that our divisions do not separate us from the altar.

If in differing we condemned, you would be right. Uniformity without diversity is useless to others; diversity without uniformity is ruinous for us. The one is harmful outwardly; the other inwardly.

By showing the truth, we cause it to be believed; but by showing the injustice of ministers, we do not correct it. Our mind is assured by a proof of falsehood; our purse is not made secure by proof of injustice.

Those who love the Church lament to see the corruption of morals; but laws at least exist. But these corrupt the laws. The model is damaged.

Men never do evil so completely and cheerfully as when they do it from religious conviction.

It is in vain that the Church has established these words, anathemas, heresies, &c. They are used against her.

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The servant knoweth not what his lord doeth, for the master tells him only the act and not the intention. And this is why he often obeys slavishly, and defeats the intention. But Jesus Christ has told us the object. And you defeat that object.

They cannot have perpetuity, and they seek universality; and therefore they make the whole Church corrupt, that they may be saints.

Against those who misuse passages of Scripture, and who pride themselves in finding one which seems to favour their error.—The chapter for Vespers, Passion Sunday, the prayer for the king.

Explanation of these words: "He that is not with me is against me." And of these others: "He that is not against you is for you." A person who says : "I am neither for nor against;" we ought to reply to him…

He who will give the meaning of Scripture, and does not take it from Scripture, is an enemy of Scripture. (Aug.: De Doct. Christ.)

Humilibus dat gratiam; an ideo non dedit humilitatem?

Sui eum non receperunt; quotquot autem non receperunt an non erant sui?

"It must indeed be," says Feuillant, "that this is not so certain; for controversy indicates uncertainty, (Saint Athanasius, Saint Chrysostom, morals, unbelievers)."

The Jesuits have not made the truth uncertain, but they have made their own ungodliness certain.

Contradiction has always been permitted, in order to

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 so much the louder, the more unjustly we are censured, and the more violently they would stifle speech, until there come a Pope who hears both parties, and who consults antiquity to do justice. So the good Popes will find the Church still in outcry.

The Inquisition and the Society are the two scourges of the truth.

Why do you not accuse them of Arianism? For, though they have said that Jesus Christ is God, perhaps they mean by it not the natural interpretation, but as it is said, Dii estis.

If my Letters are condemned at Rome, that which I condemn in them is condemned in heaven. Ad tuum, Dominc Jesu, tribunal appello.

You yourselves are corruptible.

I feared that I had written ill, seeing myself condemned; but the example of so many pious writings makes me believe the contrary. It is no longer allowable to write well, so corrupt or ignorant is the Inquisition!

"It is better to obey God than men."

I fear nothing; I hope for nothing. It is not so with the bishops. Port Royal fears, and it is bad policy to disperse them; for they will fear no longer and will cause greater fear. I do not even fear your like censures, if they are not founded on those of tradition. Do you censure all? What! even my respect? No. Say then what, or you will do nothing, if you do not point out the evil, and why it is evil. And this is what they will have great difficulty in doing.

Probability.—They have given a ridiculous explanation of certitude; for, after having established that all their ways are sure, they have no longer called that sure which leads to heaven without danger of not arriving there by it, but that which leads there without danger of going out of that road.

…The saints indulge in subtleties in order to think themselves criminals, and impeach their better actions. And

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 blind the wicked; for all that offends truth or love is evil. This is the true principle.

All religions and sects in the world have had natural reason for a guide. Christians alone have been constrained to take their rules from without themselves, and to acquaint themselves with those which Jesus Christ bequeathed to men of old to be handed down to true believers. This constraint wearies these good Fathers. They desire, like other people, to have liberty to follow their own imaginations. It is in vain that we cry to them, as the prophets said to the Jews of old: "Enter into the Church; acquaint yourselves with the precepts which the men of old left to her, and follow those paths." They have answered like the Jews: "We will not walk in them; but we will follow the thoughts of our hearts;" and they have said, "We will be as the other nations."

They make a rule of exception.

Have the men of old given absolution before penance? Do this as exceptional. But of the exception you make a rule without exception, so that you do not even want the rule to be exceptional.

On confessions and absolutions without signs of regret.

God regards only the inward; the Church judges only by the outward. God absolves as soon as He sees penitence in the heart; the Church when she sees it in works. God will make a Church pure within, which confounds, by its inward and entirely spiritual holiness, the inward impiety of proud sages and Pharisees; and the Church will make an assembly of men whose external manners are so pure as to confound the manners of the heathen. If there are hypocrites among them, but so well disguised that she does not discover their venom, she tolerates them; for, though they are not accepted of God, whom they cannot deceive, they are of men, whom they do deceive. And thus she is not

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 by their conduct, which appears holy. But you want the Church to judge neither of the inward, because that belongs to God alone, nor of the outward, because God dwells only upon the inward; and thus, taking away from her all choice of men, you retain in the Church the most dissolute, and those who dishonour her so greatly, that the synagogues of the Jews and sects of philosophers would have banished them as unworthy, and have abhorred them as impious.

The easiest conditions to live in according to the world are the most difficult to live in according to God, and vice versa. Nothing is so difficult according to the world as the religious life; nothing is easier than to live it according to God. Nothing is easier, according to the world, than to live in high office and great wealth; nothing is more difficult than to live in them according to God, and without acquiring an interest in them and a liking for them.

The casuists submit the decision to the corrupt reason, and the choice of decisions to the corrupt will, in order that all that is corrupt in the nature of man may contribute to his conduct.

But is it probable that probability gives assurance?

Difference between rest and security of conscience. Nothing gives certainty but truth; nothing gives rest but the sincere search for truth.

The whole society itself of their casuists cannot give assurance to a conscience in error, and that is why it is important to choose good guides.

Thus they will be doubly culpable, both in having followed ways which they should not have followed, and in having listened to teachers to whom they should not have listened.

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Can it be anything but compliance with the world which makes you find things probable? Will you make us believe that it is truth, and that if duelling were not the fashion, you would find it probable that they might fight, considering the matter in itself?

Must we kill to prevent there being any wicked? This is to make both parties wicked instead of one. Vince in bono malum. (Saint Augustine.)

Universal.—Ethics and language are special, but universal sciences.

Probability.—Each one can employ it; no one can take it away.

They allow lust to act, and check scruples; whereas they should do the contrary.

Montalte.—Lax opinions please men so much, that it is strange that theirs displease. It is because they have exceeded all bounds. Again, there are many people who see the truth, and who cannot attain to it; but there are few who do not know that the purity of religion is opposed to our corruptions. It is absurd to say that an eternal recompense is offered to the morality of Escobar.

Probability.—They have some true principles; but they misuse them. Now, the abuse of truth ought to be as much punished as the introduction of falsehood.

As if there were two hells, one for sins against love, the other for those against justice!

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Page:Letters from Abroad to Kindred at Home (Volume 1).djvu/196

Rh gave his name to the village is preserved. He looks like an honest German, and, though his head had been crowned with a fresh garland of roses last Sunday, and plenty of cherubs were hovering round him, I fancied he would have liked better a pipe in his mouth and a table before him, and the cherubs converted into garçons, to serve him with Rhine wine and Seltzer-water.

We took a boy from the steps of "The Lily" to cross the river with us and guide us up the Schweitzer Thai (the Swiss Valley). We followed the pathway of a little brook resembling some of our mountain-haunts. Die Katz hung over our heads half way up a steep, which Johanne (our guide) told us was higher than the Lurlieburg. It may be, but there is nothing on the Rhine so grand as this pile of rocks, which look with scorn on the perishable castles built with man's hands. It is in the whirl- pool in their deep shadow that Undine, the loveliest of water-nymphs, holds her court. No wonder it requires, as says the faith of the peasants of St. Goar, the miraculous power of their canonized hermit to deliver the ensnared from her enchantments.

We walked a mile up the valley, and loitered at little nooks, so walled in by the hills that we looked up to the sky as from the bottom of a well. To us it appeared clear and blue as a sapphire, but we were sprinkled with rain so sparkling that L. said the sun was melting and coming down in drops! I amused myself with finding out as much of my little guide's history as could be unlocked with the


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Probability.—The earnestness of the saints in seeking the truth was useless, if the probable is trustworthy. The fear of the saints who have always followed the surest way, (Saint Theresa having always followed her confessor).

Take away probability, and you can no longer please the world; give probability, and you can no longer displease it.

These are the effects of the sins of the peoples and of the Jesuits. The great have wished to be flattered. The Jesuits have wished to be loved by the great. They have all been worthy to be abandoned to the spirit of lying, the one party to deceive, the others to be deceived. They have been avaricious, ambitious, voluptuous. Coacervabunt tibi magistræ. Worthy disciples of such masters, they have sought flatterers, and have found them.

If they do not renounce their doctrine of probability, their good maxims are as little holy as the bad, for they are founded on human authority; and thus, if they are more just, they will be more reasonable, but not more holy. They take after the wild stem on which they are grafted.

If what I say does not serve to enlighten you, it will be of use to the people.

If these are silent, the stones will speak.

Silence is the greatest persecution; the saints were never silent. It is true that a call is necessary; but it is not from the decrees of the Council that we must learn whether we are called, it is from the necessity of speaking. Now, after Rome has spoken, and we think that she has condemned the truth, and that they have written it, and after the books which have said the contrary are censured; we must cry out

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Page:Paradisi in sole paradisus terrestris (1904 reprint).djvu/50

30 much lower than the Crowne Imperiall, but much maller, beet from the bottome to the middle thereof, with many long and narrow leaues, of a whitih or blewih greene colour, almot like to the leafe of a Tulipa: from the middle vpwards, to the toppe of the talke, tand many flowers one aboue another round about it, with leaues at the foote of euery one of them, each whereof is pendulous or hanging downe the head, like vnto the Crowne Imperiall, and not turning vp any of the flowers againe, but maller than in any other kinde of Lilly, yea not o bigge as the flower of a Fritillaria, coniting of ixe leaues a peece, of a dead or ouerworne purplih colour, hauing in the midt a mall long pointell, with certaine chiues tipt with yellow pendents: after the flowers are pat (which abide open a long time, and for the mot part flower by degrees, the lowet firt, and o vpwards) if the weather be temperate, come ixe quare heads or eede veels, eeming to be but three quare, by reaon of the wings, very like to the heads of the Crowne Imperiall, but maller and horter, wherein are contained uch like flat eed, but maller alo, and of a darker colour.

This was, as it is thought, firt brought from Peria vnto Contantinople, and from thence, ent vnto vs by the meanes of diuers Turkie Merchants, and in epeciall, by the procurement of Mr. Nicholas Lete, a worthy Merchant, and a louer of all faire flowers.

It pringeth out of the ground very neare a moneth before the Crowne Imperiall, but doth not flower till it bee quite pat (that is to ay) not vntill the latter end of Aprill, or beginning of May: the eed (when it doth come to perfection, as it eldome doth) is not ripe vntill Iuly.

It hath been ent by the name of Pennachio Periano, and wee thereupon doe mot vually call it Lilium Pericum, The Perian Lilly. Cluius aith it hath been ent into the Low Countries vnder the name of Suam giul, and he thereupon thinking it came from Suis in Peria, called it Lilium Suianum, The Lilly of Suis.

Wee haue not yet heard, that this hath beene applyed for any Phyicall repect.

Nder this title of Lilium Montanum, or Lilium Siluetre, I do comprehend only thoe kindes of Lillies, which carry diuers circles of greene leaues et together at certaine ditances, round about the talke, and not paredly as the two former, and as other kindes that follow, doe. And although there bee many of this ort, yet becaue their chiefet difference is in the colour of the flower, wee will containe them all in one Chapter, and begin with the mot tately of them all, becaue of the number of flowers it beareth vpon one talke. The Imperiall Lilly hath a caly roote, like vnto all the ret of the Lillies, but of a paler yellow colour, cloely compact or et together, being hort and mall oftentimes, in comparifon of the greatnee of the Rh


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 these indulge in subtleties in order to excuse the most wicked.

The heathen sages erected a structure equally fine outside, but upon a bad foundation; and the devil deceives men by this apparent resemblance based upon the most different foundation.

Man never had so good a cause as I; and others have never furnished so good a capture as you…

The more they point out weakness in my person, the more they authorise my cause.

You say that I am a heretic. Is that lawful? And if you do not fear that men do justice, do you not fear that God does justice?

You will feel the force of the truth, and you will yield to it…

There is something supernatural in such a blindness. Digna necessitas. Mentiris impudentissime …

Doctrina sua noscitur vir …

False piety, a double sin.

I am alone against thirty thousand. No. Protect, you, the court; protect, you, deception; let me protect the truth. It is all my strength. If I lose it, I am undone. I shall not lack accusations, and persecutions. But I possess the truth, and we shall see who will take it away.

I do not need to defend religion, but you do not need to defend error and injustice. Let God, out of His compassion, having no regard to the evil which is in me, and having regard to the good which is in you, grant us all grace that truth may not be overcome in my hands, and that falsehood…

Probable.—Let us see if we seek God sincerely, by comparison of the things which we love. It is probable that this food will not poison me. It is probable that I shall not lose my action by not prosecuting it…

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Page:The Works of J. W. von Goethe, Volume 9.djvu/29

Rh WHEN THE FOX DIES HIS SKIN COUNTS.


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Page:The Works of J. W. von Goethe, Volume 9.djvu/24

6 THE MODERN AMADIS.


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The Works of J. W. von Goethe/Volume 9/When the Fox Dies His Skin Counts

Stirbt der Fuchs, so gilt der Balg


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The Works of J. W. von Goethe/Volume 9/The Modern Amadis

Der neue Amadis Lieds (Goethe, trad. Blaze)/Le Nouvel Amadis


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Page:Paradisi in sole paradisus terrestris (1904 reprint).djvu/51

Rh temme growing from it. The talke is brownih and round at the bottome, and ometimes flat from the middle vpwards, three foote high or more, beet at certaine ditances with rondles or circles of many broad leaues, larger and broader for the mot part than any other of this kinde, and of a darke green colour: It hath two or three, and ometimes foure of thee rondles or circles of leaues, and bare without any leafe betweene; but aboue toward the tops of the talkes, it hath here and there ome leaues vpon it, but maller than any of the other leaues: at the toppe of the talke come forth many flowers, ometime three or foure core, thicke thrut, or confuedly et together, and not thinne or paredly one aboue another, as in the ler of this kinde of Mountaine Lilly. It hath been ometimes alo oberued in this kinde, that it hath borne manie flowers at three euerall paces of the talke, one aboue another, which hath made a goodly hew; each flower whereof is pendulous, hanging downe, and each leafe of the flower turning vp againe, being thicke or flehy, of a fine delayed purple colour, potted with many blackih or brownih pots, of a very pleasant weet ent, which maketh it the more acceptable: in the middle of the flower hangeth downe a tile or pointell, knobbed or buttoned at the end with ixe yellow chiues, tipt with looe pendents of an Orient red or Vermillion colour, which will eaily ticke like dut vpon any thing that toucheth them: the heads or eede veels are mall and round, with mall edges about them, wherein is contained flat browne eede like other Lillies, but leer. This root is very apt to encreae or et of, as we call it, wherby the plant eldome commeth to o great a head of flowers, but rieth vp with many talkes, and then carry fewer flowers. Of this kinde there is ometimes one found, that beareth flowers without any pots: the leaues whereof and talke likewie are paler, but not ele differing.

We haue alo ome other of this kind, the firt wherof hath his talke & leafe greener than the former, the talke is a little higher, but not bearing o thicke a head of flowers, although much more plentifull than the leer Mountaine Lilly, being altogether of a fine white colour, without any pots, or but very few, and that but ometimes alo: the pendents in the middle of this flower are not red, as the former, but yellow; the roote of this, and of the other two that follow, are of a pale yellow colour, the cloues or cales of them being brittle, and not cloely compact, yet o as if two, and ometimes three cales or cloues grew one vpon the head or vpperpart of another; which difference is a peciall note to know thee three kindes, from any other kinde of Mountaine Lilly, as in all old rootes that I haue eene, I haue oberued, as alfo in them that are reaonably well growne, but in the young rootes it is not yet o manifet.

The econd is like vnto the firt in all things, aue in this, that the flowers hereof are not altogether o white, and beides hath many reddih pots on the inide of the leaues of the flower, and the talke alo is not o greene but brownih.

A third ort there is of this kinde, whoe flowers are wholly of a delayed fleh colour, with many pots on the flowers, and this is the difference hereof from the former.

The leer Mountaine Lilly is o like in root vnto the greater that is firt decribed, that it is hard to ditinguih them aunder; but when this is prung vp out of the ground, which is a moneth after the firt: it alo carrieth his leaues in rondles about the talke, although not altogether o great nor o many. The flowers are more thinly et on the talkes one aboue another, with more ditance betweene each flower than the former, and are of a little deeper fleh colour or purple, potted in the ame manner. The buds Rh


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Author:Corneille Janssens

Works about Janssens

 * Cum occasione by Innocent X (1653).

title: Author:Corneille Janssens


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32

1 Martagon flore albo. The white Martagon. 2 Martagon iue Lilium Canadene maculatum. The potted Martagon, or Lilly of Canada. 3 Martagon Pomponeum. The Martagon Pompony, or early red Martagon.


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Author:Arius

Extant works

 * Letter to Alexander of Alexandria, as quoted by Athanasius and translated by Philip Schaff et. al.
 * Letter to Eusebius of Nicomedia, as quoted by Theodoret and translated by Philip Schaff et. al.
 * Confession to Constantine, as quoted by Socrates Scholasticus and translated by Philip Schaff et. al.

Lost works

 * Thalia

Works about Arius

 * Deposition of Arius by Alexander of Alexandria
 * Deposition of Arius by Alexander of Alexandria
 * Deposition of Arius by Alexander of Alexandria
 * Deposition of Arius by Alexander of Alexandria
 * Deposition of Arius by Alexander of Alexandria
 * Deposition of Arius by Alexander of Alexandria

title: Author:Arius


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 speak no longer of truth, truth itself must speak to men. This is what happened in the time of Arius. (Miracles under Diocletian and under Arius.)

Miracle.—The people conclude this of themselves; but if the reason of it must be given to you…

It is unfortunate to be in exception to the rule. The same must be strict, and opposed to exception. But yet, as it is certain that there are exceptions to a rule, our judgment must, though strict, be just.

John, vi. 26: Non quia vidisti signum, sed quia saturati estis.

Those who follow Jesus Christ because of His miracles honour His power in all the miracles which it produces. But those who, making profession to follow Him because of His miracles, follow Him in fact only because He comforts them and satisfies them with worldly blessings, discredit His miracles, when they are opposed to their own comforts.

John, ix: ''Non est hic homo a Deo, quia sabbatum non custodit. Alii: Quomodo potest homo peccator hæc signa facere?''

Which is the most clear?

This house is not of God; for they do not there believe that the five propositions are in Jansenius. Others: This house is of God; for in it there are wrought strange miracles.

Which is the most clear?

''Tu quid dicis? Dico quia propheta est.—Nisi esset hic a Deo, non poterat facere quidquam.''

In the Old Testament, when they will turn you from God. In the New, when they will turn you from Jesus Christ. These are the occasions for excluding particular miracles from belief. No others need be excluded.

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 Does it therefore follow that they would have the right to exclude all the prophets who came to them? No; they would have sinned in not excluding those who denied God, and would have sinned in excluding those who did not deny God.

So soon, then, as we see a miracle, we must either assent to it, or have striking proofs to the contrary. We must see if it denies a God, or Jesus Christ, or the Church.

There is a great difference between not being for Jesus Christ and saying so, and not being for Jesus Christ and pretending to be so. The one party can do miracles, not the others. For it is clear of the one party, that they are opposed to the truth, but not of the others; and thus miracles are clearer.

That we must love one God only is a thing so evident, that it does not require miracles to prove it.

Jesus Christ performed miracles, then the apostles, and the first saints in great number; because the prophecies not being yet accomplished but in the process of being accomplished by them, the miracles alone bore witness to them. It was foretold that the Messiah should convert the nations. How could this prophecy be fulfilled without the conversion of the nations? And how could the nations be converted to the Messiah, if they did not see this final effect of the prophecies which prove Him? Therefore, till He had died, risen again, and converted the nations, all was not accomplished; and so miracles were needed during all this time. Now they are no longer needed against the Jews; for the accomplished prophecies constitute a lasting miracle.

"Though ye believe not Me, believe at least the works." He refers them, as it were, to the strongest proof.

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 It had been told to the Jews, as well as to Christians, that they should not always believe the prophets; but yet the Pharisees and Scribes are greatly concerned about His miracles, and try to show that they are false, or wrought by the devil. For they must needs be convinced, if they acknowledge that they are of God.

At the present day we are not troubled to make this distinction. Still it is very easy to do: those who deny neither God nor Jesus Christ do no miracles which are not certain. Nemo facit virtutem in nomine meo, et cito possit de me male loqui.

But we have not to draw this distinction. Here is a sacred relic. Here is a thorn from the crown of the Saviour of the world, over whom the prince of this world has no power, which works miracles by the peculiar power of the blood shed for us. Now God Himself chooses this house in order to display conspicuously therein His power.

These are not men who do miracles by an unknown and doubtful virtue, which makes a decision difficult for us. It is God Himself. It is the instrument of the Passion of His only Son, who, being in many places, chooses this, and makes men come from all quarters there to receive thesthese [sic] miraculous alleviations in their weaknesses.

The Church has three kinds of enemies: the Jews, who have never been of her body; the heretics, who have withdrawn from it; and the evil Christians, who rend her from within.

These three kinds of different adversaries usually attack her in different ways. But here they attack her in one and the same way. As they are all without miracles, and as the Church has always had miracles against them, they have all had the same interest in evading them; and they all make use of this excuse, that doctrine must not be judged by miracles, but miracles by doctrine. There were two parties among those who heard Jesus Christ: those who followed His teaching on account of His miracles: others who said

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 …There were two parties in the time of Calvin…There are now the Jesuits, &c.

Miracles furnish the test in matters of doubt, between Jews and heathens, Jews and Christians, Catholics and heretics, and slandered and slanderers, between the two crosses.

But miracles would be useless to heretics; for the Church, authorised by miracles which have already obtained belief, tells us that they have not the true faith. There is no doubt that they are not in it, since the first miracles of the Church exclude belief in theirs. Thus there is miracle against miracle, both the first and greatest being on the side of the Church.

These nuns, astonished at what is said, that they are in the way of perdition; that their confessors are leading them to Geneva; that they suggest to them that Jesus Christ is not in the Eucharist, nor on the right hand of the Father; know that all this is false, and therefore offer themselves to God in this state. Vide si via iniquitatis in me est. What happens thereupon? This place, which is said to be the temple of the devil, God makes His own temple. It is said that the children must be taken away from it. God heals them there. It is said that it is the arsenal of hell. God makes of it the sanctuary of His grace. Lastly, they are threatened with all the fury and vengeance of heaven; and God overwhelms them with favours. A man would need to have lost his senses to conclude from this that they are therefore in the way of perdition.

(We have without doubt the same signs as Saint Athanasius.)

Si fu es Christus, dic nobis.

''Opera quæ ego facio in nomine patris mei, hæc testimonium perhibent de me. Sed vos non creditis quia non estis ex ovibus meis. Oves mei vocem meam audiunt.''

John, vi. 30. Quod ergo tu facis signum ut videamus et credamus tibi?—Non dicunt: Quam doctrinam prædicas?

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Page:The Works of J. W. von Goethe, Volume 9.djvu/150

128 THE FISHERMAN.


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The Works of J. W. von Goethe/Volume 9/The Fisherman

Der Fischer Ձկնորս Рыбак (Гёте/Жуковский) Рыбак (Гёте/Аксаков) Рыбак (Гёте/Фет) Рыбак (Полонский)


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 Nemo potest facere signa quæ tu facis nisi Deus.

2 Macc. xiv. 15. Deus qui signis evidentibus suam portionem protegit.

Volumus signum videre de cælo, tentantes eum. Luke, xi. 16.

Generatio prava signum quærit; et non dabitur.

Et ingemiscens ait: Quid generatio ista signum quærit? (Mark, viii. 12.) They asked a sign with an evil intention.

Et non poterat facere. And yet he promises them the sign of Jonah, the great and wonderful miracle of his resurrection.

Nisi videritis signa, non creditis. He does not blame them for not believing unless there are miracles, but for not believing unless they are themselves spectators of them.

Antichrist in signis mendacibus, says Saint Paul, 2 Thess. ii.

Secundum operationem Satanæ, in seductione iis qui pereunt et quod charitatem veritatis non receperunt ut salvi fierent, ideo mittet illis Deus operationes erroris ut credant mendacio.

As in the passage of Moses: Tentat enim vos Deus, utrum diligatis eum.

Ecce prædixi vobis: vos ergo videte.

Here is not the country of truth. She wanders unknown amongst men. God has covered her with a veil, which leaves her unrecognised by those who do not hear her voice. Room is opened for blasphemy, even against the truths that are at least very likely. If the truths of the Gospel are published the contrary is published too, and the questions are obscured, so that the people cannot distinguish. And they ask, "What have you to make you believed rather than others? What sign do you give? You have only words, and so have we. If you had miracles, good and well." That doctrine ought to be supported by miracles is a truth, which they misuse in order to revile doctrine. And if miracles happen, it is said that miracles are not enough

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 without doctrine; and this is another truth, which they misuse in order to revile miracles.

Jesus Christ cured the man born blind, and performed a number of miracles on the Sabbath day. In this way He blinded the Pharisees, who said that miracles must be judged by doctrine.

"We have Moses: but, as for this fellow, we know not from whence he is." It is wonderful that you know not whence He is, and yet He does such miracles.

Jesus Christ spoke neither against God, nor against Moses.

Antichrist and the false prophets, foretold by both Testaments, will speak openly against God and against Jesus Christ. Who is not hidden…God would not allow him, who would be a secret enemy, to do miracles openly.

In a public dispute where the two parties profess to be for God, for Jesus Christ, for the Church, miracles have never been on the side of the false Christians, and the other side has never been without a miracle.

"He hath a devil." John, x. 21. And others said, "Can a devil open the eyes of the blind?"

The proofs which Jesus Christ and the apostles draw from Scripture are not conclusive; for they say only that Moses foretold that a prophet should come. But they do not thereby prove that this is He; and that is the whole question. These passages therefore serve only to show that they are not contrary to Scripture, and that there appears no inconsistency, but not that there is agreement. Now this is enough, namely, exclusion of inconsistency, along with miracles.

There is a mutual duty between God and men. We must pardon Him this saying: Quid debui? "Accuse me," said God in Isaiah.

"God must fulfil His promises," &c.

Men owe it to God to accept the religion which He sends. God owes it to men not to lead them into error. Now, they would be led into error, if the workers of miracles announced a doctrine which should not appear evidently false to the light of common sense, and if a greater worker of miracles had not already warned men not to believe them.

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 Thus, if there were divisions in the Church, and the Arians, for example, who declared themselves founded on Scripture just as the Catholics, had done miracles, and not the Catholics, men should have been led into error.

For, as a man, who announces to us the secrets of God, is not worthy to be believed on his private authority, and that is why the ungodly doubt him; so when a man, as a token of the communion which he has with God, raises the dead, foretells the future, removes the seas, heals the sick, there is none so wicked as not to bow to him, and the incredulity of Pharaoh and the Pharisees is the effect of a supernatural obduracy.

When therefore we see miracles and a doctrine not suspicious, both on one side, there is no difficulty. But when we see miracles and suspicious doctrine on the same side, we must then see which is the clearest. Jesus Christ was suspected.

Barjesus blinded. The power of God surpasses that of His enemies.

The Jewish exorcists beaten by the devils, saying, "Jesus I know, and Paul I know; but who are ye?"

Miracles are for doctrine, and not doctrine for miracles.

If the miracles are true, shall we be able to persuade men of all doctrine? No; for this will not come to pass. Si angelus…

Rule: we must judge of doctrine by miracles; we must judge of miracles by doctrine. All this is true, but contains no contradiction.

For we must distinguish the times.

How glad you are to know the general rules, thinking thereby to set up dissension, and render all useless! We shall prevent you, my father; truth is one and constant.

It is impossible, from the duty of God to men, that a man, hiding his evil teaching, and only showing the good, saying that he conforms to God and the Church, should do miracles so as to instil insensibly a false and subtle doctrine. This cannot happen.

And still less, that God, who knows the heart, should perform miracles in favour of such an one.

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