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# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XIII

Chapter XIII.
Celsus, moreover, assumes that sun, and moon, and stars are regarded by us as of no account. Now, with regard to these, we acknowledge that they too are “waiting for the manifestation of the sons of God,” being for the present subjected to the “vanity” of their material bodies, “by reason of Him who has subjected the same in hope.” But if Celsus had read the innumerable other passages where we speak of sun, moon, and stars, and especially these,—“Praise Him, all ye stars, and thou, O light,” and, “Praise Him, ye heaven of heavens,”—he would not have said of us that we regard such mighty beings, which “greatly praise” the Lord God, as of no account. Nor did Celsus know the passage: “For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope; because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.” And with these words let us terminate our defence against the charge of not worshipping sun, moon, and stars. And let us now bring forward those statements of his which follow, that we may, God willing, address to him in reply such arguments as shall be suggested by the light of truth.
* ↑ Cf. Rom. viii. 19–21.
* ↑ Cf. Ps. cxlviii. 3, 4.
* ↑ Cf. Rom. viii. 19–21.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XIV

Chapter XIV.
The following, then, are his words:  “It is folly on their part to suppose that when God, as if He were a cook, introduces the fire (which is to consume the world), all the rest of the human race will be burnt up, while they alone will remain, not only such of them as are then alive, but also those who are long since dead, which latter will arise from the earth clothed with the self-same flesh (as during life); for such a hope is simply one which might be cherished by worms.  For what sort of human soul is that which would still long for a body that had been subject to corruption? Whence, also, this opinion of yours is not shared by some of the Christians, and they pronounce it to be exceedingly vile, and loathsome, and impossible; for what kind of body is that which, after being completely corrupted, can return to its original nature, and to that self-same first condition out of which it fell into dissolution? Being unable to return any answer, they betake themselves to a most absurd refuge, viz., that all things are possible to God. And yet God cannot do things that are disgraceful, nor does He wish to do things that are contrary to His nature; nor, if (in accordance with the wickedness of your own heart) you desired anything that was evil, would God accomplish it; nor must you believe at once that it will be done. For God does not rule the world in order to satisfy inordinate desires, or to allow disorder and confusion, but to govern a nature that is upright and just. For the soul, indeed, He might be able to provide an everlasting life; while dead bodies, on the contrary, are, as Heraclitus observes, more worthless than dung. God, however, neither can nor will declare, contrary to all reason, that the flesh, which is full of those things which it is not even honourable to mention, is to exist for ever. For He is the reason of all things that exist, and therefore can do nothing either contrary to reason or contrary to Himself.”
* ↑ ὥσπερ μάγειρος.
* ↑ οὐ γὰρ τῆς πλημμελοῦς ὀρέξεως, οὐδὲ τῆς πεπλανημένης ἀκοσμίας, ἀλλὰ τῆς ὀρθῆς καὶ δικαίας φύσεως Θεός ἐστιν ἀρχηγέτης.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XL

Chapter XL.
But since, after Celsus had spoken to the above effect of the different kinds of laws, he adds the following remark, “Pindar appears to me to be correct in saying that law is king of all things,” let us proceed to discuss this assertion. What law do you mean to say, good sir, is “king of all things?” If you mean those which exist in the various cities, then such an assertion is not true. For all men are not governed by the same law. You ought to have said that “laws are kings of all men,” for in every nation some law is king of all. But if you mean that which is law in the proper sense, then it is this which is by nature “king of all things;” although there are some individuals who, having like robbers abandoned the law, deny its validity, and live lives of violence and injustice. We Christians, then, who have come to the knowledge of the law which is by nature “king of all things,” and which is the same with the law of God, endeavour to regulate our lives by its prescriptions, having bidden a long farewell to those of an unholy kind.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XLIV

Chapter XLIV.
But as Celsus would compare the venerable customs of the Jews with the laws of certain nations, let us proceed to look at them. He is of opinion, accordingly, that there is no difference between the doctrine regarding “heaven” and that regarding “God;” and he says that “the Persians, like the Jews, offer sacrifices to Jupiter upon the tops of the mountains,”—not observing that, as the Jews were acquainted with one God, so they had only one holy house of prayer, and one altar of whole burnt-offerings, and one censer for incense, and one high priest of God. The Jews, then, had nothing in common with the Persians, who ascend the summits of their mountains, which are many in number, and offer up sacrifices which have nothing in common with those which are regulated by the Mosaic code,—in conformity to which the Jewish priests “served unto the example and shadow of heavenly things,” explaining enigmatically the object of the law regarding the sacrifices, and the things of which these sacrifices were the symbols. The Persians therefore may call the “whole circle of heaven” Jupiter; but we maintain that “the heaven” is neither Jupiter nor God, as we indeed know that certain beings of a class inferior to God have ascended above the heavens and all visible nature: and in this sense we understand the words, “Praise God, ye heaven of heavens, and ye waters that be above the heavens: let them praise the name of the Lord.”
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book V/Chapter XLII

Chapter XLII.
It is evident that, by the preceding remarks, Celsus charges the Jews with falsely giving themselves out as the chosen portion of the Supreme God above all other nations. And he accuses them of boasting, because they gave out that they knew the great God, although they did not really know Him, but were led away by the artifices of Moses, and were deceived by him, and became his disciples to no good end. Now we have in the preceding pages already spoken in part of the venerable and distinguished polity of the Jews, when it existed amongst them as a symbol of the city of God, and of His temple, and of the sacrificial worship offered in it and at the altar of sacrifice. But if any one were to turn his attention to the meaning of the legislator, and to the constitution which he established, and were to examine the various points relating to him, and compare them with the present method of worship among other nations, there are none which he would admire to a greater degree; because, so far as can be accomplished among mortals, everything that was not of advantage to the human race was withheld from them, and only those things which are useful bestowed. And for this reason they had neither gymnastic contests, nor scenic representations, nor horse-races; nor were there among them women who sold their beauty to any one who wished to have sexual intercourse without offspring, and to cast contempt upon the nature of human generation. And what an advantage was it to be taught from their tender years to ascend above all visible nature, and to hold the belief that God was not fixed anywhere within its limits, but to look for Him on high, and beyond the sphere of all bodily substance! And how great was the advantage which they enjoyed in being instructed almost from their birth, and as soon as they could speak, in the immortality of the soul, and in the existence of courts of justice under the earth, and in the rewards provided for those who have lived righteous lives! These truths, indeed, were proclaimed in the veil of fable to children, and to those whose views of things were childish; while to those who were already occupied in investigating the truth, and desirous of making progress therein, these fables, so to speak, were transfigured into the truths which were concealed within them. And I consider that it was in a manner worthy of their name as the “portion of God” that they despised all kinds of divination, as that which bewitches men to no purpose, and which proceeds rather from wicked demons than from anything of a better nature; and sought the knowledge of future events in the souls of those who, owing to their high degree of purity, received the spirit of the Supreme God.
* ↑ [Note this eulogy on the law, even though it “made nothing perfect.”]
* ↑ ὑπὲρ τὰ σώματα.
* ↑ συμπληρώσει τοῦ λόγου.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 76

76. That an elder must not be rashly accused.
In the first to Timothy: “Against an elder receive not an accusation.”

## Footnotes

* ↑ 1 Tim. v. 19.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 77

77. That the sinner must be publicly reproved.
In the first Epistle of Paul to Timothy:  “Rebuke them that sin in the presence of all, that others also may be afraid.”

## Footnotes

* ↑ 1 Tim. v. 20.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 73

73. Moreover, that masters should be the more gentle.
Also in the same place: “And, ye masters, do the same things to them, forbearing anger: knowing that both your Master and theirs is in heaven; and there is no choice of persons with Him.”

## Footnotes

* ↑ Eph. vi. 9.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 8

8. That anger must be overcome, lest it constrain us to sin.
In Solomon in the Proverbs: “Better is a patient man than a strong man; for he who restrains his anger is better than he who taketh a city.” Also in the same place:  “The imprudent man declareth his anger on the same day, but the crafty man hideth away his dishonour.” Of this same thing to the Ephesians: “Be ye angry, and sin not. Let not the sun set upon your wrath.” Also in the Gospel according to Matthew: “Ye have heard that it was said by the ancients, Thou shalt not kill; and whoever shall kill shall be guilty of the judgment. But I say unto you, That every one who is angry with his brother without cause shall be guilty of the judgment.”

## Footnotes

* ↑ Prov. xvi. 32.
* ↑ Prov. xii. 16.
* ↑ Eph. iv. 16.
* ↑ Matt. v. 21, 22.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 78

78. That we must not speak with heretics.
To Titus: “A man that is an heretic, after one rebuke avoid; knowing that one of such sort is perverted, and sinneth, and is by his own self condemned.” Of this same thing in the Epistle of John: “They went out from among us, but they were not of us; for if they had been of us, they would doubtless have remained with us.” Also in the second to Timothy: “Their word doth creep as a canker.”

## Footnotes

* ↑ Tit. iii. 10, 11.
* ↑ 1 John ii. 19.
* ↑ 2 Tim. ii. 17.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 74

74. That all widows that are approved are to be held in honour.
In the first Epistle of Paul to Timothy:  “Honour widows which are truly widows. But the widow that is wanton, is dead while she liveth.” And again: “But the younger widows pass by: for when they shall be wanton in Christ, they wish to marry; having judgment, because they have cast off their first faith.”

## Footnotes

* ↑ 1 Tim. v. 3, 6.
* ↑ 1 Tim. v. 11, 12.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 75

75. That every person ought to have care rather of his own people, and especially of believers.
The apostle in his first Epistle to Timothy:  “But if any take not care of his own, and especially of those of his own household, he denies the faith, and is worse than an infidel.” Of this same thing in Isaiah: “If thou shalt see the naked, clothe him; and despise not those who are of the household of thine own seed.” Of which members of the household it is said in the Gospel: “If they have called the master of the house Beelzebub, how much rather them of his household!”

## Footnotes

* ↑ 1 Tim. v. 8.
* ↑ Isa. lviii. 7.
* ↑ Matt. x. 25.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 79

79.  That innocency asks with confidence, and obtains.
In the Epistle of John: “If our heart blame us not, we have confidence towards God; and whatever we ask, we shall receive from Him.” Also in the Gospel according to Matthew: “Blessed are they of a pure heart, for they shall see God.” Also in the twenty-third Psalm: “Who shall ascend into the hill of the Lord? or who shall stand in His holy place? The innocent in hands and of a pure heart.”

## Footnotes

* ↑ 1 John ii. 21, 22.
* ↑ Matt. v. 8.
* ↑ Ps. xxiv. 3, 4.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 80

80. That the devil has no power against man unless God have allowed it.
In the Gospel according to John:  “Jesus said, Thou couldest have no power against me, unless it were given thee from above.” Also in the third of Kings:  “And God stirred up Satan against Solomon himself.” Also in Job, first of all God permitted, and then it was allowed to the devil; and in the Gospel, the Lord first permitted, by saying to Judas, “What thou doest, do quickly.” Also in Solomon, in the Proverbs: “The heart of the king is in God’s hand.”

## Footnotes

* ↑ John xix. 11.
* ↑ 1 Kings xi. 23.
* ↑ John xiii. 27.
* ↑ Prov. xxi. 1.
# Ante-Nicene Fathers/Volume V/Cyprian/The Treatises of Cyprian/Three Books of Testimonies Against the Jews/Book III/Part 81

81. That wages be quickly paid to the hireling.
In Leviticus: “The wages of thy hireling shall not sleep with thee until the morning.”

## Footnotes

* ↑ Lev. xix. 13.
# Appletons' Cyclopædia of American Biography/French, Alice

Edition of 1900. Volume 7. "Knittles" should be "Knitters."
FRENCH, Alice, author, b. in Andover, Mass., 19 March, 1850. She was graduated at Abbott academy, Andover, in 1868, resides in Davenport, and is the president of the Iowa society of colonial dames. Miss French has gained reputation, under the pen-name of “Octave Thanet,” by her short character sketches and papers on economic subjects. Her most popular stories are “The Bishop's Vagabond,” “The Hay of the Cyclone,” and “Whitsun Harp, Regulator.” These, with other articles that previously appeared in the “Atlantic Monthly” and “ Scribner's Magazine,” were published under the title of “Knittles in the Sun” (Boston, 1880); “Otto the Knight” (1883); “Expiation” (New York, 1886); “We All” (1889); “Stories of a Western Town” (1892); “An Adventure in Photography” (1899); “A Book of True Lovers” (1897); “Missionary Sheriff” (1897); and “The Heart of Toil” (1898).
# Appletons' Cyclopædia of American Biography/Fries, John

Edition of 1900.
​FRIES, John, insurgent, b. in Bucks county, Pa., about 1764; d. in Philadelphia about 1825. He was of German descent, and was brought up on a farm, though his tastes seem to have led him to local politics or a military life. Contemporaneous writers describe him as a tall, handsome young man, who rode about the village of Lower Milford with a feather in his hat and a sword at his side. In the spring of 1799 the collection of what was known as the “house- or window-tax” was forcibly resisted in Northampton and the adjoining counties of Bucks and Montgomery. When government officers came to measure the houses, armed companies of citizens seized and imprisoned them. Fries was the captain of one of these regiments, and, pistol in hand, rode at the head of the insurrectionists, capturing officials and subjecting them to punishment whenever any attempt was made to enforce the law. In February, 1798, a public meeting was held at the house of John Kline, of the township of Lower Milford, and a paper drawn up and signed by fifty-two persons, in which each signer bound himself to resist the “window-tax” at any cost. John Fries assisted in drawing up the paper, and pledged himself to raise 700 men to support the cause. At the head of this company of armed men he went to Quakertown, arrested the assessors, and liberated several prisoners whom the sheriff had in charge. The next day he set out for Northampton, and was on his way to Bethlehem with his troop when he was met by a deputation from the U. S. marshal, urging him to return. This he refused to do till the marshal should consent to release what prisoners he had in charge, and urged his men to fire on the deputation if the marshal should refuse. The prisoners were finally given up when resistance seemed futile, and Fries's troop dispersed amid the huzzas of the insurgents and their sympathizers. After this, the militia was called out, and Fries was arrested and put on trial for high treason, in May, 1799. He was pronounced guilty, and a new trial was held in April, 1800, with the same result. Fries was resentenced to be hanged, but, against the advice of every member of his cabinet, President Adams pardoned him, and issued a general amnesty for all the offenders. Fries subsequently opened a tin-ware shop in Philadelphia, and became rich and respectable.
# Appletons' Cyclopædia of American Biography/Frisbie, Levi

Edition of 1900.
​FRISBIE, Levi, clergyman, b. in Branford, Conn., 6 July, 1748; d. in Ipswich, Mass., in 1806. He was graduated with the first class at Dartmouth in 1771, studied theology under the Rev. Eleazar Wheeiock at Hanover, and was ordained there in 1772. He at once engaged in missionary service among the Delaware Indians, and afterward labored with the Canadian tribes, and among those in Maine. The mission was ended by the Revolutionary war, and in 1776 he was installed pastor of the 1st Congregationalist church at Ipswich, Mass. He published “Sermons and Orations” (1783-1804). — His son, Levi, scholar, b. in Ipswich, Mass., 15 Sept., 1783; d. in Cambridge, 9 July, 1822, was graduated at Harvard in 1802, and in 1803 began the study of law, which he was compelled to abandon on account of the failure of his eyesight. Mr. Frisbie was appointed Latin tutor at Harvard in 1805, and in 1817 became professor of natural religion, moral philosophy, and civil polity. His writings were collected and published by his friend and fellow-professor, Andrews Norton (Boston, 1823). They contain classical and literary papers, previously published in various reviews, a version of Horace's epistle, “Ad Julium Florum,” and a popular poem called “Castle in the Air.”
# Appletons' Cyclopædia of American Biography/Frisby, Edgar

Edition of 1900.
​FRISBY, Edgar, astronomer, b. in Great Easton, Leicestershire, England, 22 May, 1837. He was graduated at the University of Toronto in 1863, and until 1867 was engaged in teaching in Canada. Subsequently he was acting professor of mathematics in the Northwestern university, and later assistant astronomer at the U. S. naval observatory in Washington. In 1878 he became full professor of mathematics in the U. S. navy, with the relative rank of lieutenant. He was sent to California by the U. S. government to observe the total solar eclipse on 11 Jan., 1880. Prof. Frisby is a member of scientific societies, to whose proceedings he contributes occasional papers. His principal work is the computation of the orbit of the great comet of 1882, with observations extending over a period of six or seven months.
# Appletons' Cyclopædia of American Biography/Fremin, Jacques

Edition of 1900.
​FREMIN, Jacques, missionary, b. in Prance; d. in Quebec, Canada, 2 July, 1691. He was a member of the Society of Jesus, and was sent as a missionary to Canada, but at what time is unknown. In 1656-8 he lived among the Onondagas, was then for two j^ears at Moscow, and next at Three Rivers and Cape de la Madeleine. At the earnest request of the Cayuga chief, Garaconthie (q. v.), he set out in company with Father Pierre Raffein to establish a mission among the Cayugas in 1666. In 1667 he was selected to renew the mission in the Mohawk valley, which had been founded by Gogues. He remained a month at Fort Saint Anne, on Isle La Mothe, where he conducted the first Roman Catholic mission in Vermont. He was then taken by his guides to Gandouague, where a congregation of Algonquin and Huron captives had already been formed. These he gathered in an isolated cabin, and prepared for baptism. He then visited Tionnontoguero, the capital, and in a general assembly of the six villages of the Mohawks, held 14 Sept., he reproached the tribe for their faithlessness and cruelty, and spoke at length on the advantages of peace. Father Fremin, who was already skilled in the Huron and Onondaga dialects, learned the Mohawk very quickly, thus obtaining extraordinary influence among the tribe. As soon as the mission of St. Mary of the Mohawks was firmly established, he sent one of his associates to Albany to gain the friendship of the English, and another to Quebec to announce the results that he had obtained. In October, 1668, set out for the Seneca country, where he was received with great honor. It was at his suggestion that Catharine Ganneaktena {q. v.) founded the village of La Prairie for Indian converts. He was recalled to the St. Lawrence in 1670, but returned to the mission of La Prairie, where he remained several years. Die made numerous voyages to France in the interests of this mission, and is said to have been again employed among the Iroquois.
# Appletons' Cyclopædia of American Biography/Frevet, William Alfred

Edition of 1900. Volume 7
FREVET, William Alfred, architect, b. in New Orleans. La., 19 Jan., 1833. He was educated in his native city and Baton Rouge, and adopted architecture as his profession. At the outbreak of the civil war he entered the Confederate army as a private in the Washington artillery from New Orleans. He was promoted from time to time, finally reaching the rank of lieutenant-colonel of engineers. He served on Kirby Smith's staff, and was also assistant chief and acting chief of the trans-Mississippi department until the surrender. In 1866-'8 he was state engineer for Louisiana, and for several years after that he had charge of the construction of the public schools of the McDonongh fund, some sixteen in number. He served as supervising architect of the U. S. government from June, 1887, until March, 1890, when he resigned. He designed the reconstruction of the state-house at Baton Rouge, and was the architect for the buildings of the state university at Pineville, La., the University of Alabama at Tuscaloosa, and many of the public buildings and private residences in New Orleans and elsewhere in Louisiana and several of the neighboring states.