Table of Contents

Title Pages.



Title Page.

Introductory Notice.

The Refutation of All Heresies.

Book I.


The Proœmium.--Motives for Undertaking the Refutation; Exposure of the Ancient Mysteries; Plan of the Work; Completeness of the Refutation; Value of the Treatise to Future Ages.

Thales; His Physics and Theology; Founder of Greek Astronomy.

Pythagoras; His Cosmogony; Rules of His Sect; Discoverer of Physiognomy; His Philosophy of Numbers; His System of the Transmigration of Souls; Zaratas on Demons; Why Pythagoras Forbade the Eating of Beans; The Mode of Living Adopted by His Disciples.

Empedocles; His Twofold Cause; Tenet of Transmigration.

Heraclitus; His Universal Dogmatism; His Theory of Flux; Other Systems.

Anaximander; His Theory of the Infinite; His Astronomic Opinions; His Physics.

Anaximenes; His System of “An Infinite Air;” His Views of Astronomy and Natural Phenomena.

Anaxagoras; His Theory of Mind; Recognises an Efficient Cause; His Cosmogony and Astronomy.

Archelaus; System Akin to that of Anaxagoras; His Origin of the Earth and of Animals; Other Systems.

Parmenides; His Theory of “Unity;” His Eschatology.

Leucippus; His Atomic Theory.

Democritus; His Duality of Principles; His Cosmogony.

Xenophanes; His Scepticism; His Notions of God and Nature; Believes in a Flood.

Ecphantus; His Scepticism; Tenet of Infinity.

Hippo; His Duality of Principles; His Psychology.

Socrates; His Philosophy Reproduced by Plato.

Plato; Threefold Classification of Principles; His Idea of God; Different Opinions Regarding His Theology and Psychology; His Eschatology and System of Metempsychosis; His Ethical Doctrines; Notions on the Free-Will Question.

Aristotle; Duality of Principles; His Categories; His Psychology; His Ethical Doctrines; Origin of the Epithet “Peripatetic.”

The Stoics; Their Superiority in Logic; Fatalists; Their Doctrine of Conflagrations.

Epicurus; Adopts the Democritic Atomism; Denial of Divine Providence; The Principle of His Ethical System.

The Academics; Difference of Opinion Among Them.

The Brachmans; Their Mode of Life; Ideas of Deity; Different Sorts Of; Their Ethical Notions.

The Druids; Progenitors of Their System.

Hesiod; The Nine Muses; The Hesiodic Cosmogony; The Ancient Speculators, Materialists; Derivative Character of the Heresies from Heathen Philosophy.

Book IV.

System of the Astrologers; Sidereal Influence; Configuration of the Stars.

Doctrines Concerning Æons; The Chaldean Astrology; Heresy Derivable from It.

The Horoscope the Foundation of Astrology; Indiscoverability of the Horoscope; Therefore the Futility of the Chaldean Art.

Impossibility of Fixing the Horoscope; Failure of an Attempt to Do This at the Period of Birth.

Another Method of Fixing the Horoscope at Birth; Equally Futile; Use of the Clepsydra in Astrology; The Predictions of the Chaldeans Not Verified.

Zodiacal Influence; Origin of Sidereal Names.

Practical Absurdity of the Chaldaic Art; Development of the Art.

Prodigies of the Astrologers; System of the Astronomers; Chaldean Doctrine of Circles; Distances of the Heavenly Bodies.

Further Astronomic Calculations.

Theory of Stellar Motion and Distance in Accordance with Harmony.

Theory of the Size of the Heavenly Bodies in Accordance with Numerical Harmonies.

Waste of Mental Energy in the Systems of the Astrologers.

Mention of the Heretic Colarbasus; Alliance Between Heresy and the Pythagorean Philosophy.

System of the Arithmeticians; Predictions Through Calculations; Numerical Roots; Transference of These Doctrines to Letters; Examples in Particular Names; Different Methods of Calculation; Prescience Possible by These.

Quibbles of the Numerical Theorists; The Art of the Frontispicists (Physiognomy); Connection of This Art with Astrology; Type of Those Born Under Aries.

Type of Those Born Under Taurus.

Type of Those Born Under Gemini.

Type of Those Born Under Cancer.

Type of Those Born Under Leo.

Type of Those Born Under Virgo.

Type of Those Born Under Libra.

Type of Those Born Under Scorpio.

Type of Those Born Under Sagittarius.

Type of Those Born Under Capricorn.

Type of Those Born Under Aquarius.

Type of Those Born Under Pisces.

Futility of This Theory of Stellar Influence.

System of the Magicians; Incantations of Demons; Secret Magical Rites.

Display of Different Eggs.

Self-Slaughter of Sheep.

Method of Poisoning Goats.

Imitations of Thunder, and Other Illusions.

The Burning Æsculapius; Tricks with Fire.

The Illusion of the Sealed Letters; Object in Detailing These Juggleries.

The Divination by a Cauldron; Illusion of Fiery Demons; Specimen of a Magical Invocation.

Mode of Managing an Apparition.

Illusive Appearance of the Moon.

Illusive Appearance of the Stars.

Imitation of an Earthquake.

Trick with the Liver.

Making a Skull Speak.

The Fraud of the Foregoing Practices; Their Connection with Heresy.

Recapitulation of Theologies and Cosmogonies; System of the Persians; Of the Babylonians; The Egyptian Notion of Deity; Their Theology Based on a Theory of Numbers; Their System of Cosmogony.

Egyptian Theory of Nature; Their Amulets.

Use of the Foregoing Discussions.

The Astrotheosophists; Aratus Imitated by the Heresiarchs; His System of the Disposition of the Stars.

Opinions of the Heretics Borrowed from Aratus.

Invention of the Lyre; Allegorizing the Appearance and Position of the Stars; Origin of the Phœnicians; The Logos Identified by Aratus with the Constellation Canis; Influence of Canis on Fertility and Life Generally.

Symbol of the Creature; And of Spirit; And of the Different Orders of Animals.

Folly of Astrology.

The Hebdomadarii; System of the Arithmeticians; Pressed into the Service of Heresy; Instances Of, in Simon and Valentinus; The Nature of the Universe Deducible from the Physiology of the Brain.


Book V.


Recapitulation; Characteristics of Heresy; Origin of the Name Naasseni; The System of the Naasseni.

Naasseni Ascribe Their System, Through Mariamne, to James the Lord's Brother; Really Traceable to the Ancient Mysteries; Their Psychology as Given in the “Gospel According to Thomas;” Assyrian Theory of the Soul; The Systems of the Naasseni and the Assyrians Compared; Support Drawn by the Naasseni from the Phrygian and Egyptian Mysteries; The Mysteries of Isis; These Mysteries Allegorized by the Naasseni.

Further Exposition of the Heresy of the Naasseni; Profess to Follow Homer; Acknowledge a Triad of Principles; Their Technical Names of the Triad; Support These on the Authority of Greek Poets; Allegorize Our Saviour's Miracles; The Mystery of the Samothracians; Why the Lord Chose Twelve Disciples; The Name Corybas, Used by Thracians and Phrygians, Explained; Naasseni Profess to Find Their System in Scripture; Their Interpretation of Jacob's Vision; Their Idea of the “Perfect Man;” The “Perfect Man” Called “Papa” By the Phrygians; The Naasseni and Phrygians on the Resurrection; The Ecstasis of St. Paul; The Mysteries of Religion as Alluded to by Christ; Interpretation of the Parable of the Sower; Allegory of the Promised Land; Comparison of the System of the Phrygians with the Statements of Scripture; Exposition of the Meaning of the Higher and Lower Eleusinian Mysteries; The Incarnation Discoverable Here According to the Naasseni.

Further Use Made of the System of the Phrygians; Mode of Celebrating the Mysteries; The Mystery of the “Great Mother;” These Mysteries Have a Joint Object of Worship with the Naasseni; The Naasseni Allegorize the Scriptural Account of the Garden of Eden; The Allegory Applied to the Life of Jesus.

Explanation of the System of the Naasseni Taken from One of Their Hymns.

The Ophites the Grand Source of Heresy.

The System of the Peratæ; Their Tritheism; Explanation of the Incarnation.

The Peratæ Derive Their System from the Astrologers; This Proved by a Statement of the Astrological Theories of the Zodiac; Hence the Terminology of the Peratic Heretics.

System of the Peratæ Explained Out of One of Their Own Books.

The Peratic Heresy Nominally Different from Astrology, But Really the Same System Allegorized.

Why They Call Themselves Peratæ; Their Theory of Generation Supported by an Appeal to Antiquity; Their Interpretation of the Exodus of Israel; Their System of “The Serpent;” Deduced by Them from Scripture; This the Real Import of the Doctrines of the Astrologers.

Compendious Statement of the Doctrines of the Peratæ.

The Peratic Heresy Not Generally Known.

The System of the Sethians; Their Triad of Infinite Principles; Their Heresy Explained; Their Interpretation of the Incarnation.

The Sethians Support Their Doctrines by an Allegorical Interpretation of Scripture; Their System Really Derived from Natural Philosophers and from the Orphic Rites; Adopt the Homeric Cosmogony.

The Sethian Theory Concerning “Mixture” And “Composition;” Application of It to Christ; Illustration from the Well of Ampa.

The Sethian Doctrines to Be Learned from the “Paraphrase of Seth.”

The System of Justinus Antiscriptural and Essentially Pagan.

The Justinian Heresy Unfolded in the “Book of Baruch.”

The Cosmogony of Justinus an Allegorical Explanation of Herodotus' Legend of Hercules.

Justinus' Triad of Principles; His Angelography Founded on This Triad; His Explanation of the Birth, Life, and Death of Our Lord.

Oath Used by the Justinian Heretics; The Book of Baruch; The Repertory of Their System.

Subsequent Heresies Deducible from the System of Justinus.

Book VI.


The Ophites the Progenitors of Subsequent Heresies.

Simon Magus.

Story of Apsethus the Libyan.

Simon's Forced Interpretation of Scripture; Plagiarizes from Heraclitus and Aristotle; Simon's System of Sensible and Intelligible Existences.

Simon Appeals to Scripture in Support of His System.

Simon's System Expounded in the Work, Great Announcement; Follows Empedocles.

Simon's System of a Threefold Emanation by Pairs.

Further Progression of This Threefold Emanation; Co-Existence with the Double Triad of a Seventh Existence.

Simon's Interpretation of the Mosaic Hexaëmeron; His Allegorical Representation of Paradise.

Simon's Explanation of the First Two Books of Moses.

Simon's Explanation of the Three Last Books of the Pentateuch.

Fire a Primal Principle, According to Simon.

His Doctrine of Emanation Further Expanded.

Simon Interprets His System by the Mythological Representation of Helen of Troy; Gives an Account of Himself in Connection with the Trojan Heroine; Immorality of His Followers; Simon's View of Christ; The Simonists' Apology for Their Vice.

Simon's Disciples Adopt the Mysteries; Simon Meets St. Peter at Rome; Account of Simon's Closing Years.

Heresy of Valentinus; Derived from Plato and Pythagoras.

Origin of the Greek Philosophy.

Pythagoras' System of Numbers.

Pythagoras' Duality of Substances; His “Categories.”

Pythagoras' Cosmogony; Similar to that of Empedocles.

Other Opinions of Pythagoras.

The “Sayings” Of Pythagoras.

Pythagoras' Astronomic System.

Valentinus Convicted of Plagiarisms from the Platonic and Pythagoric Philosophy; The Valentinian Theory of Emanation by Duads.

The Tenet of the Duad Made the Foundation of Valentinus' System of the Emanation of Æons.

Valentinus' Explanation of the Existence of Christ and the Spirit.

Valentinus' Explanation of the Existence of Jesus; Power of Jesus Over Humanity.

The Valentinian Origin of the Creation.

The Other Valentinian Emanations in Conformity with the Pythagorean System of Numbers.

Valentinus' Explanation of the Birth of Jesus; Twofold Doctrine on the Nature of Jesus' Body; Opinion of the Italians, that Is, Heracleon and Ptolemæus; Opinion of the Orientals, that Is, Axionicus and Bardesanes.

Further Doctrines of Valentinus Respecting the Æons; Reasons for the Incarnation.

Valentinus Convicted of Plagiarisms from Plato.

Secundus' System of Æons; Epiphanes; Ptolemæus.

System of Marcus; A Mere Impostor; His Wicked Devices Upon the Eucharistic Cup.

Further Acts of Jugglery on the Part of Marcus.

The Heretical Practices of the Marcites in Regard of Baptism.

Marcus' System Explained by Irenæus; Marcus' Vision; The Vision of Valentinus Revealing to Him His System.

Marcus' System of Letters.

The Quaternion Exhibits “Truth.”

The Name of Christ Jesus.

Marcus' Mystic Interpretation of the Alphabet.

His System Applied to Explain Our Lord's Life and Death.

Letters, Symbols of the Heavens.

Respecting the Generation of the Twenty-Four Letters.

Why Jesus is Called Alpha.

Marcus' Account of the Birth and Life of Our Lord.

The System of Marcus Shown to Be that of Pythagoras, by Quotations from the Writings of Marcus' Followers.

Their Cosmogony Framed According to These Mystic Doctrines of Letters.

The Work of the Demiurge Perishable.

Marcus and Colarbasus Refuted by Irenæus.

Book VII.


Heresy Compared to (1) the Stormy Ocean, (2) the Rocks of the Sirens; Moral from Ulysses and the Sirens.

The System of Basilides Derived from Aristotle.

Sketch of Aristotle's Philosophy.

Aristotle's General Idea.

Nonentity as a Cause.

Substance, According to Aristotle; The Predicates.

Aristotle's Cosmogony; His “Psychology;” His “Entelecheia;” His Theology; His Ethics; Basilides Follows Aristotle.

Basilides and Isidorus Allege Apostolic Sanction for Their Systems; They Really Follow Aristotle.

Basilides Adopts the Aristotelian Doctrine of “Nonentity.”

Origin of the World; Basilides' Account of the “Sonship.”

The “Great Archon” Of Basilides.

Basilides Adopts the “Entelecheia” Of Aristotle.

Further Explanation of the “Sonship.”

Whence Came the Gospel; The Number of Heavens According to Basilides; Explanation of Christ's Miraculous Conception.

God's Dealings with the Creature; Basilides' Notion of (1) the Inner Man, (2) the Gospel; His Interpretation of the Life and Sufferings of Our Lord.

The System of Saturnilus.

Marcion; His Dualism; Derives His System from Empedocles; Sketch of the Doctrine of Empedocles.

Source of Marcionism; Empedocles Reasserted as the Suggester of the Heresy.

The Heresy of Prepon; Follows Empedocles; Marcion Rejects the Generation of the Saviour.

The Heresy of Carpocrates; Wicked Doctrines Concerning Jesus Christ; Practise Magical Arts; Adopt a Metempsychosis.

The System of Cerinthus Concerning Christ.

Doctrine of the Ebionæans.

The Heresy of Theodotus.

The Melchisedecians; The Nicolaitans.

The Heresy of Cerdon.

The Doctrines of Apelles; Philumene, His Prophetess.

Book VIII.

Book IX.


An Account of Contemporaneous Heresy.

Source of the Heresy of Noetus; Cleomenes His Disciple; Its Appearance at Rome During the Episcopates of Zephyrinus and Callistus; Noetianism Opposed at Rome by Hippolytus.

Noetianism an Offshoot from the Heraclitic Philosophy.

An Account of the System of Heraclitus.

Heraclitus' Estimate of Hesiod; Paradoxes of Heraclitus; His Eschatology; The Heresy of Noetus of Heraclitean Origin; Noetus' View of the Birth and Passion of Our Lord.

Conduct of Callistus and Zephyrinus in the Matter of Noetianism; Avowed Opinion of Zephyrinus Concerning Jesus Christ; Disapproval of Hippolytus; As a Contemporaneous Event, Hippolytus Competent to Explain It.

The Personal History of Callistus; His Occupation as a Banker; Fraud on Carpophorus; Callistus Absconds; Attempted Suicide; Condemned to the Treadmill; Re-Condemnation by Order of the Prefect Fuscianus; Banished to Sardinia; Release of Callistus by the Interference Of Marcion; Callistus Arrives at Rome; Pope Victor Removes Callistus to Antium; Return of Callistus on Victor's Death; Zephyrinus Friendly to Him; Callistus Accused by Sabellius; Hippolytus' Account of the Opinions of Callistus; The Callistian School at Rome, and Its Practices; This Sect in Existence in Hippolytus' Time.

Sect of the Elchasaites; Hippolytus' Opposition to It.

Elchasai Derived His System from Pythagoras; Practised Incantations.

Elchasai's Mode of Administering Baptism; Formularies.

Precepts of Elchasai.

The Heresy of the Elchasaites a Derivative One.

The Jewish Sects.

The Tenets of the Esseni.

The Tenets of the Esseni Continued.

The Tenets of the Esseni Continued.

The Tenets of the Esseni Continued.

The Tenets of the Esseni Continued.

The Tenets of the Esseni Continued.

The Tenets of the Esseni Concluded.

Different Sects of the Esseni.

Belief of the Esseni in the Resurrection; Their System a Suggestive One.

Another Sect of the Esseni: the Pharisees.

The Sadducees.

The Jewish Religion.

Conclusion to the Work Explained.

Book X.


General Note.

The Extant Works and Fragments of Hippolytus.


On the Hexaëmeron, Or Six Days' Work.

On Genesis.

On Numbers.

On Kings.

On the Psalms.

On Proverbs.

On the Song of Songs.

On Isaiah.

On Jeremiah and Ezekiel.

On Daniel.

On Matthew.

On Luke.

Doubtful Fragments on the Pentateuch.

On the Psalms.

Dogmatical and Historical.

Appendix to the Works of Hippolytus. Containing Dubious and Spurious Pieces.


Title Page.

Introductory Notice to Cyprian.

The Life and Passion of Cyprian, Bishop and Martyr. By Pontius the Deacon.

The Epistles of Cyprian.

To Donatus.

From the Roman Clergy to the Carthaginian Clergy, About the Retirement of the Blessed Cyprian.

To the Presbyters and Deacons Abiding at Rome. A.D. 250.

To the Presbyters and Deacons.

To the Presbyters and Deacons.

To Rogatianus the Presbyter, and the Other Confessors. A.D. 250.

To the Clergy, Concerning Prayer to God.

To the Martyrs and Confessors.

To the Clergy, Concerning Certain Presbyters Who Had Rashly Granted Peace to the Lapsed Before the Persecution Had Been Appeased, and Without the Privity of the Bishops.

To the Martyrs and Confessors Who Sought that Peace Should Be Granted to the Lapsed.

To the People.

To the Clergy, Concerning the Lapsed and Catechumens, that They Should Not Be Left Without Superintendence.

To the Clergy, Concerning Those Who are in Haste to Receive Peace. A.D. 250.

To the Presbyters and Deacons Assembled at Rome.

To Moyses and Maximus, and the Rest of the Confessors.

The Confessors to Cyprian.

To the Presbyters and Deacons About the Foregoing and the Following Letters.

Caldonius to Cyprian.

Cyprian Replies to Caldonius.

Celerinus to Lucian.

Lucian Replies to Celerinus.

To the Clergy Abiding at Rome, Concerning Many of the Confessors, and Concerning the Forwardness of Lucian and the Modesty of Celerinus the Confessor.

To the Clergy, on the Letters Sent to Rome, and About the Appointment of Saturus as Reader, and Optatus as Sub-Deacon. A.D. 250.

To Moyses and Maximus and the Rest of the Confessors.

Moyses, Maximus, Nicostratus, and the Other Confessors Answer the Foregoing Letter. A.D. 250.

Cyprian to the Lapsed.

To the Presbyters and Deacons.

To the Presbyters and Deacons Abiding at Rome.

The Presbyters and Deacons Abiding at Rome, to Cyprian.

The Roman Clergy to Cyprian.

To the Carthaginian Clergy, About the Letters Sent to Rome, and Received Thence.

To the Clergy and People, About the Ordination of Aurelius as a Reader.

To the Clergy and People, About the Ordination of Celerinus as Reader.

To the Same, About the Ordination of Numidicus as Presbyter.

To the Clergy, Concerning the Care of the Poor and Strangers.

To the Clergy, Bidding Them Show Every Kindness to the Confessors in Prison.

To Caldonius, Herculanus, and Others, About the Excommunication of Felicissimus.

The Letter of Caldonius, Herculanus, and Others, on the Excommunication of Felicissimus with His People.

To the People, Concerning Five Schismatic Presbyters of the Faction of Felicissimus.

To Cornelius, on His Refusal to Receive Novatian's Ordination.

To Cornelius, About Cyprian's Approval of His Ordination, and Concerning Felicissimus.

To the Same, on His Having Sent Letters to the Confessors Whom Novatian Had Seduced.

To the Roman Confessors, that They Should Return to Unity.

To Cornelius, Concerning Polycarp the Adrumetine.

Cornelius to Cyprian, on the Return of the Confessors to Unity.

Cyprian's Answer to Cornelius, Congratulating Him on the Return of the Confessors from Schism.

Cornelius to Cyprian, Concerning the Faction of Novatian with His Party.

Cyprian's Answer to Cornelius, Concerning the Crimes of Novatus.

Maximus and the Other Confessors to Cyprian, About Their Return from Schism.

From Cyprian to the Confessors, Congratulating Them on Their Return from Schism.

To Antonianus About Cornelius and Novatian.

To Fortunatus and His Other Colleagues, Concerning Those Who Had Been Overcome by Tortures.

To Cornelius, Concerning Granting Peace to the Lapsed.

To Cornelius, Concerning Fortunatus and Felicissimus, or Against the Heretics.

To the People of Thibaris, Exhorting to Martyrdom.

To Cornelius in Exile, Concerning His Confession.

To Lucius The Bishop of Rome, Returned from Banishment.

To Fidus, on the Baptism of Infants.

To the Numidian Bishops, on the Redemption of Their Brethren from Captivity Among the Barbarians.

To Euchratius, About an Actor.

To Pomponius, Concerning Some Virgins.

Cæcilius, on the Sacrament of the Cup of the Lord.

To Epictetus and to the Congregation of Assuræ, Concerning Fortunatianus, Formerly Their Bishop.

To Rogatianus, Concerning the Deacon Who Contended Against the Bishop.

To the Clergy and People Abiding at Furni, About Victor, Who Had Made the Presbyter Faustinus a Guardian.

To Father Stephanus, Concerning Marcianus of Arles, Who Had Joined Himself to Novatian.

To the Clergy and People Abiding in Spain, Concerning Basilides and Martial.

To Florentius Pupianus, on Calumniators.

To Januarius and Other Numidian Bishops, on Baptizing Heretics.

To Quintus, Concerning the Baptism of Heretics.

To Stephen, Concerning a Council.

To Jubaianus, Concerning the Baptism of Heretics.

To Pompey, Against the Epistle of Stephen About the Baptism of Heretics.

Firmilian, Bishop of Cæsarea in Cappadocia, to Cyprian, Against the Letter of Stephen. A.D. 256.

To Magnus, on Baptizing the Novatians, and Those Who Obtain Grace on a Sick-Bed.

Cyprian to Nemesianus and Other Martyrs in the Mines.

The Reply of Nemesianus, Dativus, Felix, and Victor, to Cyprian.

The Reply to the Same of Lucius and the Rest of the Martyrs.

The Answer of Felix, Jader, Polianus, and the Rest of the Martyrs, to Cyprian.

Cyprian to Sergius, Rogatianus, and the Other Confessors in Prison.

To Successus on the Tidings Brought from Rome, Telling of the Persecution.

To the Clergy and People Concerning His Retirement, a Little Before His Martyrdom.


The Treatises of Cyprian.

On the Unity of the Church.

On the Dress of Virgins.

On the Lapsed.

On the Lord's Prayer.

An Address to Demetrianus.

On the Vanity of Idols: Showing that the Idols are Not Gods, and that God is One, and that Through Christ Salvation is Given to Believers.

On the Mortality.

On Works and Alms.

On the Advantage of Patience.

On Jealousy and Envy.

Exhortation to Martyrdom, Addressed to Fortunatus.


Heads of the Following Book.

That idols are not gods, and that the elements are not to be worshipped in the place of gods.

That God alone must be worshipped.

What is God's threatening against those who sacrifice to idols?

That God does not easily pardon idolaters.

That God is so angry against idolatry, that He has even enjoined those to be slain who persuade others to sacrifice and serve idols.

That, being redeemed and quickened by the blood of Christ, we ought to prefer nothing to Christ.

That those who are snatched from the jaws of the devil, and delivered from the snares of this world, ought not again to return to the world, lest they should lose the advantage of their withdrawal therefrom.

That we must press on and persevere in faith and virtue, and in completion of heavenly and spiritual grace, that we may attain to the palm and the crown.

That afflictions and persecutions arise for the sake of our being proved.

That injuries and penalties of persecutions are not to be feared by us, because greater is the Lord to protect than the devil to assault.

That it was before predicted that the world would hold us in abhorrence, and that it would stir up persecutions against us, and that no new thing is happening to the Christians, since from the beginning of the world the good have suffered, and the righteous have been oppressed and slain by the unrighteous.

What hope and reward remains for the righteous and for martyrs after the conflicts and sufferings of this present time.

That we receive more as the reward of our suffering than what we endure here in the suffering itself.

Three Books of Testimonies Against the Jews.


Book I.


That the Jews have fallen under the heavy wrath of God because they have forsaken the Lord, and have followed idols.

Also because they did not believe the prophets, and put them to death.

That it was previously foretold that they would neither know the Lord, nor understand, nor receive Him.

That the Jews would not understand the Holy Scriptures, but that they would be intelligible in the last times, after that Christ had come.

That the Jews could understand nothing of the Scriptures unless they first believed in Christ.

That the Jews should lose Jerusalem, and should leave the land which they had received.

Also that they should lose the Light of the Lord.

That the first circumcision of the flesh is made void, and the second circumcision of the spirit is promised instead.

That the former law which was given by Moses was to cease.

That a new law was to be given.

That another dispensation and a new covenant was to be given.

That the old baptism should cease, and a new one should begin.

That the old yoke should be made void, and a new yoke should be given.

That the old pastors should cease and new ones begin.

That Christ should be the house and temple of God, and that the old temple should cease, and the new one should begin.

That the ancient sacrifice should be made void, and a new one should be celebrated.

That the old priesthood should cease, and a new priest should come, who should be for ever.

That another Prophet such as Moses was promised, to wit, one who should give a new testament, and who rather ought to be heard.

That two peoples were foretold, the elder and the younger; that is, the old people of the Jews, and the new one which should consist of us.

That the Church which before had been barren should have more children from among the Gentiles than what the synagogue had had before.

That the Gentiles should rather believe in Christ.

That the Jews would lose while we should receive the bread and the cup of Christ and all His grace, and that the new name of Christians should be blessed in the earth.

That the Gentiles rather than the Jews attain to the kingdom of heaven.

That by this alone the Jews can receive pardon of their sins, if they wash away the blood of Christ slain, in His baptism, and, passing over into His Church, obey His precepts.

Book II.


That Christ is the First-born, and that He is the Wisdom of God, by whom all things were made.

That Christ is the Wisdom of God; and concerning the sacrament of His incarnation and of His passion, and cup and altar; and of the apostles who were sent, and preached.

That the same Christ is the Word of God.

That Christ is the Hand and Arm of God.

That Christ is at once Angel and God.

That Christ is God.

That Christ our God should come, the Enlightener and Saviour of the human race.

That although from the beginning He had been the Son of God, yet He had to be begotten again according to the flesh.

That this should be the sign of His nativity, that He should be born of a virgin--man and God--a son of man and a Son of God.

That Christ is both man and God, compounded of both natures, that He might be a Mediator between us and the Father.

That Christ was to be born of the seed of David, according to the flesh.

That Christ should be born in Bethlehem.

That Christ was to come in low estate in His first advent.

That He is the righteous One whom the Jews should put to death.

That Christ is called a sheep and a lamb who was to be slain, and concerning the sacrament (mystery) of the passion.

That Christ also is called a Stone.

That afterwards this Stone should become a mountain, and should fill the whole earth.

That in the last times the same mountain should be manifested, and upon it the Gentiles should come, and on it all the righteous should go up.

That Christ is the Bridegroom, having the Church as His bride, from which spiritual children were to be born.

That the Jews would fasten Christ to the cross.

That in the passion and the sign of the cross is all virtue and power.

That in this sign of the Cross is salvation for all people who are marked on their foreheads.

That at mid-day in His passion there should be darkness.

That He was not to be overcome of death, nor should remain in Hades.

That He should rise again from the dead on the third day.

That after He had risen again He should receive from His Father all power, and His power should be everlasting.

That it is impossible to attain to God the Father, except by His Son Jesus Christ.

That Jesus Christ shall come as a Judge.

That He will reign as a King for ever.

That He Himself is both Judge and King.

Book III.



Of the benefit of good works and mercy.

In works and alms, even if by smallness of power less be done, that the will itself is sufficient.

That charity and brotherly affection are to be religiously and stedfastly practised.

That we must boast in nothing, since nothing is our own.

That humility and quietness are to be maintained in all things.

That all good and righteous men suffer more, but ought to endure because they are proved.

That we must not grieve the Holy Spirit, whom we have received.

That anger must be overcome, lest it constrain us to sin.

That brethren ought to support one another.

That we must trust in God only, and in Him we must glory.

That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced.

That we must not swear.

That we must not curse.

That we must never murmur, but bless God concerning all things that happen.

That men are tried by God for this purpose, that they may be proved.

Of the benefits of martyrdom.

That what we suffer in this world is of less account than is the reward which is promised.

That nothing is to be preferred to the love of God and Christ.

That we are not to obey our own will, but the will of God.

That the foundation and strength of hope and faith is fear.

That we must not rashly judge of another.

That when we have received a wrong, we must remit and forgive it.

That evil is not to be returned for evil.

That it is impossible to attain to the Father but by His Son Jesus Christ.

That unless a man have been baptized and born again, he cannot attain unto the kingdom of God.

That it is of small account to be baptized and to receive the Eucharist, unless one profit by it both in deeds and works.

That even a baptized person loses the grace that he has attained, unless he keep innocency.

That remission cannot in the Church be granted unto him who has sinned against God (i.e., the Holy Ghost).

That it was before predicted, concerning the hatred of the Name.

That what any one has vowed to God, he must quickly repay.

That he who does not believe is judged already.

Of the benefit of virginity and of continency.

That the Father judgeth nothing, but the Son; and that the Father is not glorified by him by whom the Son is not glorified.

That the believer ought not to live like the Gentile.

That God is patient for this end, that we may repent of our sin, and be reformed.

That a woman ought not to be adorned in a worldly fashion.

That the believer ought not to be punished for other offences, except for the name he bears.

That the servant of God ought to be innocent, lest he fall into secular punishment.

That there is given to us an example of living in Christ.

That we must not labour noisily nor boastfully.

That we must not speak foolishly and offensively.

That faith is of advantage altogether, and that we can do as much as we believe.

That he who believes can immediately obtain (i.e., pardon and peace).

That believers who differ among themselves ought not to refer to a Gentile judge.

That hope is of future things, and therefore that our faith concerning those things which are promised ought to be patient.

That a woman ought to be silent in the church.

That it arises from our fault and our desert that we suffer, and do not perceive God's help in everything.

That we must not take usury.

That even our enemies must be loved.

That the sacrament of faith must not be profaned.

That no one should be uplifted in his labour.

That the liberty of believing or of not believing is placed in free choice.

That the secrets of God cannot be seen through, and therefore that our faith ought to be simple.

That no one is without filth and without sin.

That we must not please men, but God.

That nothing that is done is hidden from God.

That the believer is amended and reserved.

That no one should be made sad by death; since in living is labour and peril, in dying peace and the certainty of resurrection.

Of the idols which the Gentiles think to be gods.

That too great lust of food is not to be desired.

That the lust of possessing, and money, are not to be sought for.

That marriage is not to be contracted with Gentiles.

That the sin of fornication is grievous.

What are those carnal things which beget death, and what are the spiritual things which lead to life.

That all sins are put away in baptism.

That the discipline of God is to be observed in Church precepts.

That it was foretold that men should despise sound discipline.

That we must depart from him who lives irregularly and contrary to discipline.

That the kingdom of God is not in the wisdom of the world, nor in eloquence, but in the faith of the cross, and in virtue of conversation.

That we must obey parents.

And that fathers also should not be harsh in respect of their children.

That servants, when they have believed, ought to serve their carnal masters the better.

Moreover, that masters should be the more gentle.

That all widows that are approved are to be held in honour.

That every person ought to have care rather of his own people, and especially of believers.

That an elder must not be rashly accused.

That the sinner must be publicly reproved.

That we must not speak with heretics.

That innocency asks with confidence, and obtains.

That the devil has no power against man unless God have allowed it.

That wages be quickly paid to the hireling.

That divination must not be used.

That a tuft of hair is not to be worn on the head.

That the beard must not be plucked.

That we must rise when a bishop or a presbyter comes.

That a schism must not be made, even although he who withdraws should remain in one faith, and in the same tradition.

That believers ought to be simple, with prudence.

That a brother must not be deceived.

That the end of the world comes suddenly.

That a wife must not depart from her husband; or if she should depart, she must remain unmarried.

That every one is tempted so much as he is able to bear.

That not everything is to be done which is lawful.

That it was foretold that heresies would arise.

That the Eucharist is to be received with fear and honour.

That we are to live with the good, but to avoid the evil.

That we must labour not with words, but with deeds.

That we must hasten to faith and to attainment.

That the catechumen ought now no longer to sin.

That judgment will be according to the times, either of equity before the law, or of law after Moses.

That the grace of God ought to be without price.

That the Holy Spirit has frequently appeared in fire.

That all good men ought willingly to hear rebuke.

That we must abstain from much speaking.

That we must not lie.

That they are frequently to be corrected who do wrong in domestic duty.

That when a wrong is received, patience is to be maintained, and vengeance to be left to God.

That we must not use detraction.

That we must not lay snares against our neighbour.

That the sick are to be visited.

That tale-bearers are accursed.

That the sacrifices of the wicked are not acceptable.

That those are more severely judged, who in this world have had more power.

That the widow and orphans ought to be protected.

That one ought to make confession while he is in the flesh.

That flattery is pernicious.

That God is more loved by him who has had many sins forgiven in baptism.

That there is a strong conflict to be waged against the devil, and that therefore we ought to stand bravely, that we may be able to conquer.

Also of Antichrist, that he will come as a man.

That the yoke of the law was heavy, which is cast off by us, and that the Lord's yoke is easy, which is taken up by us.

That we are to be urgent in prayers.


The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics.

Treatises Attributed to Cyprian on Questionable Authority.



Title Page.

Introductory Notice to Novatian, a Roman Presbyter.

A Treatise of Novatian Concerning the Trinity.


Novatian, with the View of Treating of the Trinity, Sets Forth from the Rule of Faith that We Should First of All Believe in God the Father and Lord Omnipotent, the Absolute Founder of All Things.  The Works of Creation are Beautifully Described. Man's Free-Will is Asserted; God's Mercy in Inflicting Penalty on Man is Shown; The Condition After Death of the Souls of the Righteous and Unrighteous is Determined.

God is Above All Things, Himself Containing All Things, Immense, Eternal, Transcending the Mind of Man; Inexplicable in Discourse, Loftier Than All Sublimity.

That God is the Founder of All Things, Their Lord and Parent, is Proved from the Holy Scriptures.

Moreover, He is Good, Always the Same, Immutable, One and Only, Infinite; And His Own Name Can Never Be Declared, and He is Incorruptible and Immortal.

If We Regard the Anger, and Indignation, and Hatred of God Described in the Sacred Pages, We Must Remember that They are Not to Be Understood as Bearing the Character of Human Vices.

And That, Although Scripture Often Changes the Divine Appearance into a Human Form, Yet the Measure of the Divine Majesty is Not Included Within These Lineaments of Our Bodily Nature.

Moreover, that When God is Called a Spirit, Brightness, and Light, God is Not Sufficiently Expressed by Those Appellations.

It is This God, Therefore, that the Church Has Known and Adores; And to Him the Testimony of Things as Well Visible as Invisible is Given Both at All Times and in All Forms, by the Nature Which His Providence Rules and Governs.

Further, that the Same Rule of Truth Teaches Us to Believe, After the Father, Also in the Son of God, Jesus Christ Our Lord God, Being the Same that Was Promised in the Old Testament, and Manifested in the New.

That Jesus Christ is the Son of God and Truly Man, as Opposed to the Fancies of Heretics, Who Deny that He Took Upon Him True Flesh.

And Indeed that Christ Was Not Only Man, But God Also; That Even as He Was the Son of Man, So Also He Was the Son of God.

That Christ is God, is Proved by the Authority of the Old Testament Scriptures.

That the Same Truth is Proved from the Sacred Writings of the New Covenant.

The Author Prosecutes the Same Argument.

Again He Proves from the Gospel that Christ is God.

Again from the Gospel He Proves Christ to Be God.

It Is, Moreover, Proved by Moses in the Beginning of the Holy Scriptures.

Moreover Also, from the Fact that He Who Was Seen of Abraham is Called God; Which Cannot Be Understood of the Father, Whom No Man Hath Seen at Any Time; But of the Son in the Likeness of an Angel.

That God Also Appeared to Jacob as an Angel; Namely, the Son of God.

It is Proved from the Scriptures that Christ Was Called an Angel. But Yet It is Shown from Other Parts of Holy Scripture that He is God Also.

That the Same Divine Majesty is Again Confirmed in Christ by Other Scriptures.

That the Same Divine Majesty is in Christ, He Once More Asserts by Other Scriptures.

And This is So Manifest, that Some Heretics Have Thought Him to Be God the Father, Others that He Was Only God Without the Flesh.

That These Have Therefore Erred, by Thinking that There Was No Difference Between the Son of God and the Son of Man; Because They Have Ill Understood the Scripture.

And that It Does Not Follow Thence, that Because Christ Died It Must Also Be Received that God Died; For Scripture Sets Forth that Not Only Was Christ God, But Man Also.

Moreover, Against the Sabellians He Proves that the Father is One, the Son Another.

He Skilfully Replies to a Passage Which the Heretics Employed in Defence of Their Own Opinion.

He Proves Also that the Words Spoken to Philip Make Nothing for the Sabellians.

He Next Teaches Us that the Authority of the Faith Enjoins, After the Father and the Son, to Believe Also on the Holy Spirit, Whose Operations He Enumerates from Scripture.

In Fine, Notwithstanding the Said Heretics Have Gathered the Origin of Their Error from Consideration of What is Written: Although We Call Christ God, and the Father God, Still Scripture Does Not Set Forth Two Gods, Any More Than Two Lords or Two Teachers.

But that God, the Son of God, Born of God the Father from Everlasting, Who Was Always in the Father, is the Second Person to the Father, Who Does Nothing Without His Father's Decree; And that He is Lord, and the Angel of God's Great Counsel, to Whom the Father's Godhead is Given by Community of Substance.

Two Notes by the American Editor.

On the Jewish Meats.

Novatian, a Roman Presbyter, During His Retirement at the Time of the Decian Persecution, Being Urged by Various Letters from His Brethren, Had Written Two Earlier Epistles Against the Jews on the Subjects of Circumcision and the Sabbath, and Now Writes the Present One on the Jewish Meats.

He First of All Asserts that the Law is Spiritual; And Thence, Man's First Food Was Only the Fruit Trees, and the Use of Flesh Was Added, that the Law that Followed Subsequently Was to Be Understood Spiritually.

And Thus Unclean Animals are Not to Be Reproached, Lest the Reproach Be Thrown Upon Their Author; But When an Irrational Animal is Rejected on Any Account, It is Rather that that Very Thing Should Be Condemned in Man Who is Rational; And Therefore that in Animals the Character, the Doings, and the Wills of Men are Depicted.

To These Things Also Was Added Another Reason for Prohibiting Many Kinds of Meats to the Jews; To Wit, for the Restraint of the Intemperance of the People, and that They Might Serve the One God.

But There Was a Limit to the Use of These Shadows or Figures; For Afterwards, When the End of the Law, Christ, Came, All Things Were Said by the Apostle to Be Pure to the Pure, and the True and Holy Meat Was a Right Faith and an Unspotted Conscience.

But, on the Ground that Liberty in Meats is Granted to Us, There is No Permission of Luxury, There is No Taking Away of Continence and Fasting: for These Things Greatly Become the Faithful,--To Wit, that They Should Pray to God, and Give Him Thanks, Not Only by Day, But by Night.

Moreover, We Must Be Careful that No One Should Think that This Licence May Be Carried to Such an Extent as that He May Approach to Things Offered to Idols.



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