Public sinners were excluded from the church, and the way for restoration could only be prepared by public repentance.37 A public repentance was generally allowed only after baptism.38 In the African church they proceeded so far as frequently to exclude for ever those who had been guilty of incontinence, murder, and idolatry. This was done in pursuance of Montanist principles.39

the Asiatic practice, and that Melito defended it. But no trace of this is found in Eusebius; on the contrary, both writers are named by him beside one another as working together harmoniously, (iv. 26). In the fragments of Apollinaris's work which remain, those persons are combated who said: ὅτι τῇ ιδ' τὸ πρόβατον μετὰ τῶν μαθητῶν ἔφαγεν ὁ Κύριος, τῇ δὲ μεγάλῃ ἡμέρᾳ τῶν ἀζύμων αὐτὸς ἔπαθεν, and appealed to Matthew in their favour. This view, says Apollinaris, contradicts the law (so far as the passover, and consequently also Christ as the passover, must be offered on the 14th) and the gospels, and he asserts in opposition to it: ιδ' τὸ ἀληθινὸν τοῦ Κυρίου Πάσχα, ἡ θυσία ἡ μεγάλη, ὁ ἀντὶ τοῦ ἀμνοῦ παῖς Θεοῦ κ. τ. λ. Hence he does not combat the keeping of the 14th as the paschal day, but merely intends to vindicate the right significance of it against erroneous conceptions. This day was to be celebrated as the Christian passover, not because Christ had eaten on it the typical passover with the Jews, but because he himself, as the true passover, had offered himself to God.

37 ἐξομολόγησις Iren. i. c. 9 of a female penitent: airǹ Tòv äπavтA χρόνον ἐξομολογουμένη διετέλεσε πενθοῦσα καὶ θρηνοῦσα. Tertull. de poenit. c. 9: Exomologesis —, qua delictum Domino nostrum confitemur: non quidem ut ignaro, sed quatenus satisfactio confessione disponitur, confessione poenitentia nascitur, poenitentia Deus mitigatur. Itaque exomologesis prosternendi et humilificandi hominis disciplina est, conversationem injungens misericordiae illicem. De ipso quoque habitu atque victu mandat, sacco et cineri incubare, corpus sordibus obscurare, animum moeroribus dejicere; illa, quae peccavit, tristi tractatione mutare. Caeterum pastum et potum pura nosse; non ventris scilicet, sed animae causa. Plerumque vero jejuniis preces alere, ingemiscere, lachrymari, et mugire dies noctesque ad dominum Deum tuum, presbyteris advolvi, et caris Dei adgeniculari, omnibus fratribus legationes deprecationis suae injungere.-Inquantum non peperceris tibi, intantum tibi Deus, crede, parcet.

38 Hermae Pastor, ii. Mand. 4. § 1. Servis enim Dei poenitentia una est. Cf. Cotelerius ad h. 1.) Then he softens, § 3, the principle afterwards asserted by the Montanists, quod alia poenitentia non est nisi illa, cum in aquam descendimus, et accipimus remissionem peccatorum, so far: quod post vocationem illam magnam et sanctam, si quis tentatus fuerit a Diabolo, et peccaverit, unam poenitentiam habet. So too Clemens Alex. Strom. ii. c. 13, p. 459 s. Cf Bingham, lib. xviii. c. 4, vol. viii. p. 156 ss.

39 Tertull. de pudic. c. 12, appeals in favour of this to Acts xv. 29. Cyprian. Epist. 52: Apud antecessores nostros quidam de Episcopis istic

Those persons were highly honoured, who endured persecutions for the sake of the Christian faith. The death of a martyr (udprup, Acts xxii. 20; Heb. xii. 1; Apoc. xvii. 6) was supposed, like baptism, to have the efficacy of destroying sin (lavacrum sanguinis, Tò ẞátioμa dià πupós, Luke xii. 50; Mark x. 39), supplied the place even of baptism (according to Matthew x. 39), and introduced the person immediately to the presence of the Lord in paradise (Matt. v. 10-12; Apoc. vi. 9: hence huépa yevélrios, yevélria tv μaprúρwv, natales, natalitia martyrum).40 But the surviving confessors also (duoλoyrai, confessores, Matt. x. 32; 1 Tim. vi. 12, 13) were held to be chosen members of Christ. People were zealous in visiting them in the prisons, and taking care of them ;" and this was enjoined on the deacons as a pecu

in provincia nostra dandam pacem moechis non putaverunt, et in totum poenitentiae locum contra adulteria clauserunt. Non tamen a Coëpiscoporum suorum collegio recesserunt, aut catholicae Ecclesiae unitatem vel duritiae vel censurae suae obstinatione ruperunt: ut, quia apud alios adulteris pax dabatur, qui non dabat, de ecclesia separaretur. Manente concordiae vinculo et perseverante Catholicae Ecclesiae individuo sacramento, actum suum disponit et dirigit unusquisque Episcopus, rationem propositi sui Domino redditurus. Though this severity was afterwards relaxed in reference to Moechi (see below § 59, note 4), yet they still remained, as at first, united with the Montanists in asserting this principle, Tertull. de pudic. c. 12, quod neque idololatriae neque sanguini pax ab Ecclesiis redditur.

40 Hermas (Pastor. iii., Simil. ix. 28) says to the martyrs: Vitam vobis donat Dominus, nec intelligetis. Delicta enim vestra vos gravabant: et nisi passi essetis hujus nominis causa, propter peccata certe vestra mortui eratis Deo. Tertull. de resurr. carnis 43: Nemo enim peregrinatus a corpore statim immoratur penes Dominum, nisi ex martyrii praerogativa, scilicet paradiso, non inferis diversurus. (In like manner, according to the ancient Greeks, only heroes attained to the 'IIXúσlov or the μakáρwv vσoι, of whose situation similar ideas were entertained as of Paradise, see Dissen de fortunatorum insulis disp. Gotting. 1837. On Paradise see Uhlemann in Illgen's Zeitschr. f. d. hist. Theol. i. i. 146.) Clemens Alex. Strom. iv. p. 596. "EOLKED OU TO μартúρiov áπокálаpois εἶναι ἁμαρτιῶν μετὰ δόξης.

41 Tertull. ad martyres, c. 1 init.: Inter carnis alimenta, benedicti martyres designati, quae vobis et domina mater ecclesia de uberibus suis, et singuli fratres de opibus suis propriis in carcerem subministrant, capite aliquid et a nobis, quod faciat ad spiritum quoque educandum. Carnem enim saginari et spiritum esurire non prodest. The excess of duty which he here only refers to (cf. Lucian. de morte Peregrini, c. 12), he afterwards censured with bitterness in the Psychics, de jejunio, c. 12: Plane vestrum est in carceribus popinas exhibere martyribus incertis, ne

liar duty.42 If the lapsed (lapsi 43 had been admitted by them to communion, there was a general aversion any longer to refuse them restoration to the privileges of the church.44 As it was an important point in the estimation of Christians generally to keep up the consciousness of enduring communion with their departed, this communion, accordingly, with the blessed martyrs, was especially valuable and dear to them. In this sense, families celebrated the remembrance of their departed members,45 churches that of their martyrs yearly on the day of their death,46

consuetudinem quaerunt, ne taedeat vitae, ne nova abstinentiae disciplina scandalizentur. He even accuses them of endeavouring to put courage into the prisoners before their trial, condito mero tanquam antidoto.

42 Cypriani Ep. 11: semper sub antecessoribus nostris factum est, ut Diaconi ad carcerem commeantes Martyrum desideria consiliis suis et scripturarum praeceptis gubernarent. So Perpetua relates in the Passio Perpetuae et Felicitatis, c. 3: Ibi tunc Tertius et Pomponius, benedicti Diaconi, qui nobis ministrabant, constituerunt praemio, ut paucis horis emissi in meliorem locum carceris refrigeraremus.

43 In opposition to the stantes, as Romans xiv. 4. 1 Cor. x. 12.

44 Epist. Eccl. Vienn. et Ludg. ap. Euseb. v. 2, § 3. Tertull. ad Mart. c. 1: Quam pacem quidam in ecclesia non habentes a martyribus in carcere exorare consueverunt. Idem de pudicitia, c. 22: Ut quisque ex consensione vincula induit adhuc mollia, in novo custodiae nomine statim ambiunt moechi, statim adeunt fornicatores, jam preces circumsonant, jam lacrymae circumstagnant maculati cujusque, nec ulli magis aditum carceris redimunt, quam qui Ecclesiam perdiderunt.

45 Tertull. de exhort. cast. c. 11, to the man who had married a second time: Neque enim pristinam poteris odisse, cui etiam religiosiorem reservas affectionem, ut jam receptae apud Deum, pro cujus spiritu postulas, pro qua oblationes annuas reddis. Stabis ergo ad Deum cum tot uxoribus, quot in oratione commemoras, et offeres pro duabus, et commendabis illas duas. De monogamia, c. 10: Enimvero et pro anima ejus (mariti mortui) orat (uxor), et refrigerium interim adpostulat ei, et in prima resurrectione consortium, et offert annuis diebus dormitionis ejus.

46

Epist. Eccl. Smyrn. de Martyr. Polyc. ap. Euseb. iv. 15, 15: XptoTÒV μὲν γὰρ υἱὸν ὄντα τοῦ θεοῦ προσκυνοῦμεν· τοὺς δὲ μάρτυρας ὡς μαθητὰς τοῦ κυρίου καὶ μιμητὰς ἀγαπῶμεν ἀξίως, ἕνεκα εὐνοίας ἀνυπερβλήτου τῆς εἰς τὸν ίδιον βασιλέα καὶ διδάσκαλον, ὧν γένοιτο καὶ ἡμᾶς συγκοινωνούς τε καὶ συμμαθητὰς γενέσθαι.—οὕτως τε ἡμεῖς ὕστερον ἀνελόμενοι τὰ τιμιώτερα λίθων πολυτελῶν καὶ δοκιμώτερα ὑπὲρ χρυσίον ὀστᾶ αὐτοῦ (Πολυκάρπου, ἀπεθέμεθα ὅπου καὶ ἀκόλουθον ἦν. ἔνθα ὡς δυνατὸν ἡμῖν συναγομένοις ἐν ἀγαλλιάσει καὶ χαρᾷ, παρέξει ὁ κύριος ἐπιτελεῖν τὴν τοῦ μαρτυρίου αὐτοῦ ἡμέραν γενέθλιον, εἴς τε τῶν προηθληκότων μνήμην, καὶ τῶν μελλόντων ἄσκησίν τε καὶ ἑτοιμασίαν. Tert. de corona mil. 3: oblationes pro defunctis, oro natalitiis annua die facimus. Cyprian. epist. 34: Sacrificia pro eis (martyribus) semper, ut

by prayers at the graves,47 and by agapae. So high an estimation of martyrdom induced many Christians to give themselves up to the authorities, thus furnishing cause for the charge of fanatical enthusiasm brought against them by the heathen.48

meministis, offerimus, quoties martyrum passiones et dies aniversaria commemoratione celebramus. Comp. Cyprian's instructions to his clergy how they should take care of the confessors. Epist. 37: officium meum vestra diligentia repraesentet, faciat omnia quae fieri oportet circa eos, quos in talibus meritis fidei ac virtutis illustravit divina dignatio, Denique et dies eorum quibus excedunt annotate, ut commemorationes eorum inter memorias Martyrum celebrare possimus-et celebrentur hic a nobis oblationes et sacrificia ob commemorationes eorum, quae cito vobiscum Domino protegente celebrabimus. Further notices of the martyrs were the affairs of private individuals; and the representation of Anastasius (liber Pontificalis in vita Clementis) originated in the respect paid to saints in later times. Hic fecit vii. regiones dividi Notariis fidelibus Ecclesiae, qui gesta Martyrum sollicite et curiose, unusquisque per regionem suam, perquirerent (cf. vitae Anteri and Fabiani), which was afterwards copied into martyrologies. How few genuine histories of the martyrs may be expected from this age is evident from Augustini sermo xciii. de diversis: Hoc primum primi Martyris (Stephani) meritum com. mendatum est charitati vestrae: quia, cum aliorum Martyrum vix gesta inveniamus, quae in solemnitatibus eorum recitare possimus, hujus passio in canonico libro est. Gregorius M. lib. viii. ep. 29, ad Eulogium Episc. Alex.: Praeter illa quae in Eusebii libris de gestis SS. Martyrum continentur, nulla in archivo hujus nostrae Ecclesiae, vel in Romanae urbis bibliothecis esse cognovi, nisi pauca quaedam in unius codicis volumine collecta. Nos autem paene omnium martyrum, distinctis per dies singulos passionibus, collecta in uno codice nomina habemus, atque quotidianis diebus in eorum veneratione missarum solemnia agimus. Non tamen in eodem volumine, quis qualiter sit passus indicatur, sed tantummodo nomen, locus, et dies passionis ponitur. The cause of this may not indeed have been that assigned by Prudentius Tepi σrepávwv i. v. 75:

Chartulas blasphemus olim nam satelles abstulit,
Ne tenacibus libellis erudita saecula

Ordinem, tempus, modumque passionis proditum,
Dulcibus linguis per aures posterorum spargerent.

Cf. Casp. Sagittarius de natalitiis martyrum in primitiva ecclesia. Jen. 1678, auctius ed. J. A. Schmid. 1696, 4.

47 Hence the cry of the heathen: Areae non sint, s. Tertull. ad Scapul. c. 3.

48 Tertull. ad Scapulam, c. 5. Arrius Antoninus (at the time of Hadrian) in Asia cum persequeretur instanter, omnes illius civitatis Christiani ante tribunalia ejus se manu facta obtulerunt, cum ille, paucis duci jussis, reliquis ait : ὦ δειλοί, εἰ θέλετε ἀποθνήσκειν, κρημνοῖς ἢ βρόχοις ἔχετε. In like manner Justin makes the heathen say to the Christians, Apol. ii. 4: Πάντες οὖν ἑαυτοὺς φωνεύσαντες πορεύεσθε ἤδη παρὰ τὸν θεὸν, καὶ ἡμῖν

This mode of proceeding, however, was for the most part discountenanced, in consequence of the express command of Christ. (Matt. x. 23).49

тρÁYμата μÙ TаρÉxere. Afterwards the Montanists especially, see Tertull. 1. c. de fuga in persec. &c. Cf. S. F. Rivini diss. de professoribus veteris Ecclesiae martyribus. Lips. 1739, 4.

49 Epist. Eccl. Smyrn. c. 4 : οὐκ ἐπαινοῦμεν τοὺς προσιόντας ἑαυτοῖς, ἐπειδὴ οὐχ οὕτως διδάσκει τὸ εὐαγγέλιον. (Eusebius, an admirer of such transactions, has omitted this sentence.) Clemens Alex. Strom. iv. p. 597, vii. p. 871, ed. Potter.