necessary to understand the passage as I have translated it, it being so very agreeable to his design, but otherwise making nothing to the purpose.

Now, sir, from all I have hitherto said, I am persuaded you will think it is abundantly evident, that μaonтeuw does always, even in the pretended neuter acceptation, signify to instruct, teach, or the like, and that our adversaries have not the least ground to surmise it is ever so much as once used in any case, so as not to include teaching. After the instances already given, and the considerable illustration of them by parallel passages, wherein παιδεύω and ἀκούω, being used to the same sense, interpret μalŋTeuw in the other places: I say, after all this I should not need to recite more instances, but that you intimate it will be very acceptable; and therefore to the rest I add these two or three that follow.

Clemens Alexandrinus, speaking advantageously of philosophy against those who exploded it, from some premises he has before been arguing on, infers thus: Wherefore it is no absurdity to say, that 'philosophy was given by Divine providence, as a 'forerunner to prepare and lead us on to that per'fection which is in Christ, if it is not ashamed, but learns (uanтevovσa) to advance from barbarous 'wisdom to the truth'.' Again, commending the holy Scriptures to the Greeks, he has these words, which I transcribe at large, because that will give the more force to the instance; The word which

1 Stromat. lib. vi. p. 690. Οὐκ ἄτοπον δὲ καὶ τὴν φιλοσοφίαν ἐκ τῆς θείας προνοίας δεδόσθαι, προπαιδεύουσαν εἰς τὴν διὰ Χριστοῦ τε λείωσιν, ἢν μὴ ἐπαισχύνηται γνώσει βαρβάρῳ μαθητεύουσα φιλοσοφία προκύπτειν εἰς ἀλήθειαν.

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enlightens us is more to be valued than gold or precious stones, and more desirable than honey or 'the honey-comb: for how should that but be ex'tremely desirable, which quickens and invigorates a mind that is buried in darkness, and sharpens 'the sight of the understanding? For as, if there were no sun, notwithstanding the other stars, all 'would be night; so if we had not been enlightened by the word, we should not have differed from the fowls which are wont to be fattened in the dark, ' and nourished for death. Let us therefore receive the light, and learn of (ualnтevσwμev) or be in'structed by the Lord ".?'

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As remarkable and plain are several passages in Origen, for example, where he is explaining Matt. xiii. 52. By scribe there may be understood one ⚫ that is instructed in (μeμantevμévos) that knowledge ⚫ which is according to the letter of the law".' And a little after; So this passage also may be ex'pounded tropologically, Repent, for the kingdom of heaven is at hand, to signify that the scribes, that

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is, those who rest in the bare letter, if they repent, 'may be instructed (uaOnTeúwvTa) in the spiritual 'doctrine which, by Christ Jesus, is the quickening

m Protreptic. p. 70. Γλυκὺς ὁ λόγος ὁ φωτίσας ἡμᾶς, ὑπὲρ χρυσίον καὶ λίθον τίμιον· ποθεινός ἐστιν ὑπὲρ μέλι καὶ κηρίον. Πῶς γὰρ οὐ ποθεινὸς ὁ τὸν ἐν σκότει κατορωρυγμένον νοῦν, ἐνεργῆ ποιησάμενος, καὶ τὰ φωσφόρα τῆς ψυχῆς ἀποξύνας ὄμματα; καὶ γὰρ ὥσπερ ἡλίου μὴ ὄντος ἕνεκα τῶν ἄλλων ἄστρων νῦξ ἂν ἦν τὰ πάντα, οὕτως εἰ μὴ τὸν λόγον ἔγνωμεν, καὶ τούτῳ κατηυγάσθημεν, οὐδὲν ἂν τῶν σιτευομένων ὀρνίθων ἐλειπόμεθα, ἐν σκότει πιαινόμενοι, καὶ θανάτῳ τρεφόμενοι. Χωρήσωμεν τὸ φῶς, ἵνα χωρήσωμεν τὸν Θεόν. Χωρήσωμεν τὸ φῶς, καὶ μαθητεύσωμεν τῷ Κυρίῳ.

n Comment. in Matth. p. 218. Η γραμματεὺς πᾶς ὁ μεμαθητευ μένος τῇ κατὰ τὸ γράμμα τοῦ νόμου διδασκαλία, &c.

word, and is called the kingdom of heaven. And in the same sense the word several times occurs in this and the next page; to which I will add but one instance more from this Father, taken out of the books he writ against Celsus. Lashing the pride and arrogance of that virulent adversary of Christian religion, who boasted he was thoroughly acquainted with that institution, he says, 'This is just as if any one who has travelled into Egypt, where the wise men, according to the learning of that country, reason profoundly among themselves about many things which they account sacred; but the common people amuse themselves with some fables ' which they have heard, and the reason of which they 'do not comprehend :—it is, I say, just as if such a ' one shall fancy he understands all the wisdom of the Ægyptians, when he is taught (μαθητεύσας) only by 'the empty chat of the vulgar, without having ever been admitted to the conversation of the priests, or been instructed by them in the Egyptian myste'ries'.' This passage is the fitter to conclude with, because it is very plain from the design of it, that the word in dispute must here signify to teach; and

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• Comment. in Matth. p. 219. Οὕτω δὲ καὶ τροπολογήσεις τὸ μετανοεῖτε, ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρανῶν, ἵν ̓ οἱ γραμματεῖς, τουτέστιν, οἱ τῷ γράμματι ψιλῷ προσαναπαυόμενοι, μετανοοῦντες ἀπὸ τῆς τοιαύτης ἐνδοχῆς μαθητεύονται τῇ διὰ Ἰησοῦ Χριστοῦ τοῦ ἐμψύχου λόγου πνευματικῇ διδασκαλίᾳ, καλουμένῃ βασιλείᾳ οὐρανῶν. [Comm. tom. x. Op. vol. iii. p. 458. edit. Benedictin.]

πE

P Orig. contra Cels. lib. i. p. II. Δοκεῖ δέ μοι τοιοῦτόν τι ποιηκέναι, ὡς εἴ τις τῇ Αἰγύπτῳ ἐπιδημήσας, ἔνθα οἱ μὲν Αἰγυπτίων σοφοὶ, κατὰ τὰ πάτρια γράμματα, πολλὰ φιλοσοφοῦσι περὶ τῶν παρ' αὐτοῖς νενομισμένων θείων, οἱ δὲ ἰδιῶται μύθους τινὰς ἀκούσαντες ὧν τοὺς λόγους οὐκ ἐπίστανται, μέγα ἐπ' αὐτοῖς φρονοῦσιν· ᾤετο πάντα τὰ Αἰγυπτίων ἐγνωκέναι τοῖς ἰδιώταις αὐτῶν μαθητεύσας, καὶ μηδενὶ τῶν ἱερέων συμμίξας, μηδ ̓ ἀπό τινος αὐτῶν τὰ Αἰγυπτίων ἀπόρρητα μαθών. [Sect. xii. Op. tom. i. p. 330. edit. Benedict.]

Origen himself explains it so, by μalov, in the last clause, which is most apparently used to signify exactly what before he had expressed by μαθητεύσας.

All this largely shews that the Greek word uaonTevw does, as I asserted, always signify to teach, or the like; and that those unsuitable phrases, to be disciples, or to make disciples, if they can ever be admitted, must always be understood to include teaching, for it is this certainly the word principally imports; and therefore the pretended intransitive acceptation of it can be of no service, nor is supported by any one precedent.

But besides I observe, that though the thing I oppose could be defended, and all I have been saying had no force, it can nevertheless be no advantage to our adversaries in the present case; because however the word is used in some other places, yet in the commission it is undoubtedly used transitively, expressing an action which is to affect and terminate in the subjects mentioned, viz. all nations; and thus to teach, instruct, &c., all nations, is good sense; but to be disciples all nations, is nonsense, and cannot be the meaning of infinite wisdom. The construction with an accusative is also a demonstration that the word is here transitive and not neuter; though besides it neither can, nor I believe will be denied, and therefore I need not insist longer upon it.

But further I add, that discipleship necessarily includes teaching; and therefore though the word could be here rendered to be a disciple, yet our antagonists would not be able to avoid the difficulty we press them with; it being enough for us, that however they will strain and torture the word, teaching is still necessarily included in it.

On this account also, to render the word make

disciples, which is much more sensible and proper, can do no manner of hurt to us, nor kindness to our adversaries. Perhaps there may be some colour for this notion of the word in the nature of things; and it is true, there does seem to be something peculiar in the word; for it means not simply to teach, but to teach so as to prevail, to bring over to an opinion, and actually to fix and settle principles in the persons taught; and this indeed is consequentially making disciples; but then the word does not primarily signify to make disciples, but only to teach successfully, and so as to prevail. Though the terms are almost reciprocal, and teaching successfully is making disciples; and making disciples, teaching successfully: yet you may observe this difference, that teaching is the cause; and being made disciples the effect produced by that cause, and following upon it. And therefore, though to make disciples were supposed in effect to signify the same thing I plead for, yet I would choose rather to lay that phrase aside, because it is not the immediate import of the word; and besides, we find by experience, the interests and prejudices of some men can make it liable to ambiguity; which, on the contrary, the primary and immediate sense is wholly free from. If it be rendered teach, as you see in all the instances I have given it unavoidably signifies, it can lose nothing of its sense; for discipleship will follow if that be to be included; but if it be rendered make disciples, our adversaries take an advantage, and attempt to argue us out of the principal signification, pretending it means to make disciples in general, not only by teaching, but even without it too.

Thus Dr. Hammond, in his Answer to the Query