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# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against Hermogenes/XXIII

Chapter XXIII.—Hermogenes Pursued to Another Passage of Scripture. The Absurdity of His Interpretation Exposed.
But he draws an argument from the following words, where it is written: “And the earth was without form, and void.” For he resolves the word earth into Matter, because that which is made out of it is the earth. And to the word was he gives the same direction, as if it pointed to what had always existed unbegotten and unmade. It was without form, moreover, and void, because he will have Matter to have existed shapeless and confused, and without the finish of a maker’s hand. Now these opinions of his I will refute singly; but first I wish to say to him, by way of general answer: We are of opinion that Matter is pointed at in these terms. But yet does the Scripture intimate that, because Matter was in existence before all, anything of like condition was even formed out of it? Nothing of the kind. Matter might have had existence, if it so pleased—or rather if Hermogenes so pleased. It might, I say, have existed, and yet God might not have made anything out of it, either as it was unsuitable to Him to have required the aid of anything, or at least because He is not shown to have made anything out of Matter. Its existence must therefore be without a cause, you will say. Oh, no! certainly not without cause. For even if the world were not made out of it, yet a heresy has been hatched there from; and a specially impudent one too, because it is not Matter which has produced the heresy, but the heresy has rather made Matter itself.

## Footnotes

* ↑ Gen. i. 2.
* ↑ Redigit in.
* ↑ Inconditam: we have combined the two senses of the word.
* ↑ Tale aliquid.
* ↑ Plane: ironical.
# Ante-Nicene Fathers/Volume III/Anti-Marcion/Against Hermogenes/XXVIII

Chapter XXVIII.—A Curious Inconsistency in Hermogenes Exposed. Certain Expressions in The History of Creation Vindicated in The True Sense.
But we shall show not only that this condition agreed with this earth of ours, but that it did not agree with that other (insisted on by Hermogenes). For, inasmuch as pure Matter was thus subsistent with God, without the interposition indeed of any element at all (because as yet there existed nothing but itself and God), it could not of course have been invisible. Because, although Hermogenes contends that darkness was inherent in the substance of Matter, a position which we shall have to meet in its proper place, yet darkness is visible even to a human being (for the very fact that there is the darkness is an evident one), much more is it so to God. If indeed it had been invisible, its quality would not have been by any means discoverable. How, then, did Hermogenes find out that that substance was “without form,” and confused and disordered, which, as being invisible, was not palpable to his senses? If this mystery was revealed to him by God, he ought to give us his proof. I want to know also, whether (the substance in question) could have been described as “void.” That certainly is “void” which is imperfect. Equally certain is it, that nothing can be imperfect but that which is made; it is imperfect when it is not fully made. Certainly, you admit. Matter, therefore, which was not made at all, could not have been imperfect; and what was not imperfect was not “void.” Having no beginning, because it was not made, it was also unsusceptible of any void-condition. For this void-condition is an accident of beginning. The earth, on the contrary, which was made, was deservedly called “void.” For as soon as it was made, it had the condition of being imperfect, previous to its completion.

## Footnotes

* ↑ Habitum.
* ↑ Deo subjacebat.
* ↑ See below, ch. xxx. p. 494.
* ↑ Matter.
* ↑ “Compertus est” is here a deponent verb.
* ↑ Minus factum.
* ↑ Rudimento. Tertullian uses the word “rudis” (unformed) for the scriptural term (“void”); of this word “rudimentum” is the abstract.
# Archaeological Journal/Volume 1/Notices of New Publications: Ancient Coins of Cities and Princes

Such a guide to the collector and student of coins struck in the cities and provinces of the ancient world has long been required. The great work of Eckhel is expensive, and new discoveries have rendered it as a perfect list exceedingly incomplete, particularly in regard to the coins of ancient Spain, with which Mr. Akerman's geographical arrangement commences. The "Description" of Mionnet, excellent and most useful as it has been found, is yet very incorrect, and the little attention that had been paid to paleographical studies (a subject with which Eckhel seemed averse to grapple) at the period of the commencement of that work, has led him in some instances to confound the coins of three or four cities of Bætica, merely because their types resembled each other, though the inscriptions were altogether dissimilar. Moreover, from the number of supplements, Mionnet's work, until it be entirely remodelled, will be as troublesome for reference as it is costly to the numismatic student. To remedy these defects, and to afford to the less wealthy collector the information to be found only in many expensive volumes, is the object of the present undertaking, which has the additional advantage of being accompanied by most accurate engravings of every coin to which the editor can obtain access in the cabinets, both private and public, of England and the continent; almost every individual specimen in which, if purchasable, would perhaps cost the price of half a dozen numbers of this publication. It is scarcely necessary to add that this cannot be a pecuniary speculation, and that nothing but an ardent love of the subject, could have led the author to undertake a work requiring so much patience and labour, research and application. c. r. smith.
# Archaeological Journal/Volume 1/Notices of New Publications: An Analysis of Gothic Architecture

We cannot better explain the object of this publication than by reprinting the first paragraphs of the Prospectus:—
"The want of a work on this important subject has long been felt by the profession. The many beautiful pictorial works that are now being published are quite inadequate to the purpose, and seem designed rather for the amateur than for the architect: it is with the view of supplying this deficiency and with the earnest hope of contributing a work of real value and interest to the libraries of scientific, professional, and practical men, that the authors have been induced to place before the public the result of deep research and study, laying claim to nothing new or unattainable by others, but merely to a careful and patient investigation of the truly beautiful remains of Gothic architecture in this country and an accurate representation thereof.
"All the different examples will be classified according to their date, and when complete the work will take that arrangement, but it is not proposed to publish them in chronological order.
"Each subject will be accompanied with plans and ample sections of the mouldings, and whenever any particularly interesting constructive feature occurs, it will be carefully drawn out to a larger scale."
The publication being intended chiefly for architects, we must not expect the plates to be made intelligible to unprofessional eyes; they are accordingly executed in such a manner, that few besides architects can enter into the spirit of them, or take much delight in beholding them. They are drawn on stone with a pen, in outline only, without any attempt at shadows or effect, but fairly done in their way, with general accuracy and attention to details, sections of mouldings, &.c. So far as the work has yet gone, we cannot say that the selection of subjects appears very judicious: it would be easy to point out finer examples of the respective styles. The use of the term Semi-Norman on the first plate is unfortunate; this term has been always repudiated by our best-informed architectural antiquaries, and the Messrs. Brandon have not shewn much discretion by commencing their work with the use of it. In this example, (a doorway from Orpington, Kent,) if the mouldings are drawn with tolerable accuracy, the style is much more Early English than Norman. Our limits forbid any detailed criticism of each plate; we can only observe that several of the specimens are not pure specimens of the styles, but partake more or less of a transition character, and therefore should not have been selected as models of the style. For instance, the distinction between the Decorated windows at Chenies and Chesham, Bucks, and the Perpendicular window at Kingsworthy, Hants, is not apparent; the designs are nearly the same, and the variation in the mouldings very trifling; neither the one nor the other is a pure specimen of either style. Still, on the whole, the work deserves to be recommended as cheap and useful.
i. h. p.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 26

Chapter XXVI.—We Shall Rise Again, Then, as the Scripture Also Testifies.
Do we then deem it any great and wonderful thing for the Maker of all things to raise up again those that have piously served Him in the assurance of a good faith, when even by a bird He shows us the mightiness of His power to fulfil His promise? For [the Scripture] saith in a certain place, “Thou shalt raise me up, and I shall confess unto Thee”; and again, “I laid me down, and slept”; “I awaked, because Thou art with me;” and again, Job says, “Thou shalt raise up this flesh of mine, which has suffered all these things.”

## Footnotes

* ↑ Literally, “the mightiness of His promise.”
* ↑ Ps. xxviii. 7, or from some apocryphal book.
* ↑ Comp. Ps. iii. 6.
* ↑ Job xix. 25, 26.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 27

Chapter XXVII.—In the Hope of the Resurrection, Let Us Cleave to the Omnipotent and Omniscient God.
Having then this hope, let our souls be bound to Him who is faithful in His promises, and just in His judgments. He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie. Let His faith therefore be stirred up again within us, and let us consider that all things are nigh unto Him. By the word of His might He established all things, and by His word He can overthrow them. “Who shall say unto Him, What hast thou done? or, Who shall resist the power of His strength?” When, and as He pleases, He will do all things, and none of the things determined by Him shall pass away. All things are open before Him, and nothing can be hidden from His counsel.  “The heavens declare the glory of God, and the firmament showeth His handy-work. Day unto day uttereth speech, and night unto night showeth knowledge. And there are no words or speeches of which the voices are not heard.”

## Footnotes

* ↑ Comp. Tit. i. 2; Heb. vi. 18.
* ↑ Or “majesty.”
* ↑ Wisd. xii. 12, xi. 21.
* ↑ Comp. Matt. xxiv. 35.
* ↑ Literally, “if the heavens,” etc.
* ↑ I. omits.
* ↑ Ps. xix. 1–3. I. omits Ps. xix. 2–4, with the exception of the concluding words, ἀκούονται αἱ φωναὶ αὐτῶν (their voices are heard), which are connected with the opening words of the following chapter.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 32

Chapter XXXII.—We are Justified Not by Our Own Works, But by Faith.
Whosoever will candidly consider each particular, will recognise the greatness of the gifts which were given by him. For from him have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh. From him [arose] kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, “Thy seed shall be as the stars of heaven.” All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever.  Amen.

## Footnotes

* ↑ The meaning here is very doubtful. Some translate, “the gifts which were given to Jacob by Him,” i.e. God.
* ↑ ms. αὐτῶν, referring to the gifts: we have followed the emendation αὐτοὔ, adopted by most editors. Some refer the word to God, and not Jacob.
* ↑ Comp. Rom. ix. 5.
* ↑ I. τάξει (rank).
* ↑ Gen. xxii. 17, xxviii. 4.
* ↑ I. omits.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 28

Chapter XXVIII.—God Sees All Things: Therefore Let Us Avoid Transgression.
Since then all things are seen and heard [by God], let us fear Him, and forsake those wicked works which proceed from evil desires; so that, through His mercy, we may be protected from the judgments to come. For whither can any of us flee from His mighty hand?  Or what world will receive any of those who run away from Him?  For the Scripture saith in a certain place, “Whither shall I go, and where shall I be hid from Thy presence? If I ascend into heaven, Thou art there; if I go away even to the uttermost parts of the earth, there is Thy right hand; if I make my bed in the abyss, there is Thy Spirit.” Whither, then, shall anyone go, or where shall he escape from Him who comprehends all things?

## Footnotes

* ↑ I. βλαβεράς (hurtful).
* ↑ Literally, “abominable lusts of evil deeds.”
* ↑ I. σὺ ἐκεῖ εἶ (Thou art there).
* ↑ Ps. cxxxix. 7–10.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 25

Chapter XXV.—The Phœnix an Emblem of Our Resurrection.
Let us consider that wonderful sign [of the resurrection] which takes place in eastern lands, that is, in Arabia and the countries round about. There is a certain bird which is called a phœnix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the deed bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed.

## Footnotes

* ↑ I. διανύει (accomplishes its journey).
* ↑ I. omits ἐπιπτὰς (on the wing, flying).
* ↑ This fable respecting the phœnix is mentioned by Herodotus (ii. 73), and by Pliny (Nat. Hist., x. 2). and is used as above by Tertullian (De Resurr., § 13), and by others of the fathers.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 29

Chapter XXIX.—Let Us Also Draw Near to God in Purity of Heart.
Let us then draw near to Him with holiness of spirit, lifting up pure and undefiled hands unto Him, loving our gracious and merciful Father, who has made us partakers in the blessings of His elect. For thus it is written, “When the Most High divided the nations, when He scattered the sons of Adam, He fixed the bounds of the nations according to the number of the angels of God. His people Jacob became the portion of the Lord, and Israel the lot of His inheritance. And in another place [the Scripture] saith, “Behold, the Lord taketh unto Himself a nation out of the midst of the nations, as a man takes the first-fruits of his threshing-floor; and from that nation shall come forth the Most Holy.”

## Footnotes

* ↑ Literally, “has made us to Himself a part of election.”
* ↑ Literally, “sowed abroad.”
* ↑ Deut. xxxii. 8, 9.
* ↑ Formed apparently from Num. xviii. 27 and 2 Chron. xxxi. 14. Literally, the closing words are, “the holy of holies.”
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 3

Chapter III.—The Sad State of the Corinthian Church After Sedition Arose in It from Envy and Emulation.
Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, “My beloved did eat and drink, and was enlarged and became fat, and kicked.” Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity.  So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and is become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world.

## Footnotes

* ↑ Literally, “enlargement.”
* ↑ Deut. xxxii. 15.
* ↑ It seems necessary to refer αὐτοῦ to God, in opposition to the translation given by Abp. Wake and others.
* ↑ Literally, “Christ;” comp. 2 Cor. i. 21; Eph. iv. 20.
* ↑ Wisd. ii. 24.
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 30

Chapter XXX.—Let Us Do Those Things that Please God, and Flee from Those He Hates, that We May Be Blessed.
Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, all abominable lusts, detestable adultery, and execrable pride. “For God,” [saith the Scripture], “resisteth the proud, but giveth grace to the humble.” Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words. For [the Scripture] saith, “He that speaketh much, shall also hear much in answer. And does he that is ready in speech deem himself righteous? Blessed is he that is born of woman, who liveth but a short time: be not given to much speaking.” Let our praise be in God, and not of ourselves; for God hateth those that commend themselves. Let testimony to our good deeds be borne by others, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him.

## Footnotes

* ↑ I. ἅγια μέρη (holy parts.)
* ↑ Some translate, “youthful lusts.”
* ↑ Prov. iii. 34; James iv. 6; 1 Pet. v. 5.
* ↑ I. omits.
* ↑ Job xi. 2, 3. The translation is doubtful.
* ↑ I. omits.
* ↑ I. ἐδόθη (was given).
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 31

Chapter XXXI.—Let Us See by What Means We May Obtain the Divine Blessing.
Let us cleave then to His blessing, and consider what are the means of possessing it. Let us think over the things which have taken place from the beginning. For what reason was our father Abraham blessed? Was it not because he wrought righteousness and truth through faith? Isaac, with perfect confidence, as if knowing what was to happen, cheerfully yielded himself as a sacrifice. Jacob, through reason of his brother, went forth with humility from his own land, and came to Laban and served him; and there was given to him the sceptre of the twelve tribes of Israel.

## Footnotes

* ↑ Literally, “what are the ways of His blessing.”
* ↑ Literally, “unroll.”
* ↑ Comp. James ii. 21.
* ↑ Some translate, “knowing what was to come.”
* ↑ Gen. xxii. 6–10.
* ↑ So Jacobson:  Wotton reads, “fleeing from his brother.”
# Ante-Nicene Fathers/Volume IX/The Epistles of Clement/The First Epistle of Clement to the Corinthians/Chapter 33

Chapter XXXIII.—But Let Us Not Give Up the Practice of Good Works and Love. God Himself is an Example to Us of Good Works.
What shall we do, then, brethren? Shall we become slothful in well-doing, and cease from the practice of love? God forbid that any such course should be followed by us! But rather let us hasten with all energy and readiness of mind to perform every good work. For the Creator and Lord of all Himself rejoices in His works. For by His infinitely great power He established the heavens, and by His incomprehensible wisdom He adorned them. He also divided the earth from the water which surrounds it, and fixed it upon the immovable foundation of His own will.  The animals also which are upon it He commanded by His own word into existence. So likewise, when He had formed the sea, and the living creatures which are in it, He enclosed them [within their proper bounds] by His own power. Above all, with His holy and undefiled hands He formed man, the most excellent [of His creatures], and truly great through the understanding given him—the express likeness of His own image. For thus says God: “Let us make man in our image, and after our likeness. So God made man; male and female He created them.” Having thus finished all these things, He approved them, and blessed them, and said, “Increase and multiply.” We see, then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced.  Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength.

## Footnotes

* ↑ I. ἐροῦμιν (shall we say).
* ↑ Or, “commandment.”
* ↑ I. προετοιμάσας (having previously prepared).
* ↑ Or, “in addition to all.”
* ↑ Gen. i. 26, 27.
* ↑ Gen. i. 28.
* ↑ Or, “let us consider.”