rebutting the reproach of Celsus, that the Gospel repelled the educated and gave a welcome only to the ignorant, quotes the Epistle to Titus, pointing out that "Paul, in describing what kind of man the bishop ought to be, lays down as a qualification that he must be a teacher, saying that he ought to be able to convince the gainsayers, that by the wisdom which is in him he may stop the mouths of foolish talkers and deceivers." The Gospel gives a welcome to the learned and unlearned alike: to the learned, that they may become teachers; to the unlearned, not because it prefers such, but because it wishes to instruct them. And he points out that in enumerating the gifts of the Spirit St. Paul places wisdom and knowledge before faith, gifts of healing, and miracles (1 Cor. xii. 8-10). But Origen does not point out that St. Paul himself makes use of heathen literature; although immediately before dealing with the accusation of Celsus, that Christians hate culture and promote ignorance, he quotes from Callimachus half of the saying of Epimenides, "Cretans are alway liars" (_Con. Cels._, III. xliii). What Origen's own practice was we learn from the _Panegyric_ of his enthusiastic pupil, Gregory Thaumaturgus (xiii.). With the exception of atheistic philosophy, which was not worth the risk, Origen encouraged his scholars to study everything; and he gave them a regular course of dialectics, physics, and moral philosophy, as a preparation for theology. Augustine, who ascribes his first conversion from a vicious life to the _Hortensius_ of Cicero (_Conf., III._ iv. I), was not likely to take an extreme line in condemning classical literature, from which he himself frequently quotes. Of Cicero's _Hortensius_ he says, "This book in truth changed my affections, and turned my prayers to Thyself, O Lord, and made me have other hopes and desires." He quotes, among other classical authors, not only Virgil, Livy, Lucan, Sallust, Horace, Pliny and Quintillian, but Terence, Persius, and Juvenal, and of the last from those Satires which are sometimes omitted by editors on account of their grossness. In his treatise _On Christian Doctrine_ (_II._ xl.), he contends that we must not shrink from making use of all that is good and true in heathen writings and institutions. We must "spoil the Egyptians." The writings of his instructor Ambrose show that he also was well acquainted with the best Latin classics. In Jerome we have what may be called an essay on the subject. Ruffinus had suggested to Magnus, a Roman rhetorician, that he should ask Jerome why he filled his writings with so many allusions and quotations taken from pagan literature, and Jerome in reply, after quoting the opening verses of the Book of Proverbs, refers him to the example of St. Paul in the Epistles to Titus and the Corinthians, and in the speech in the Acts. Then he points to Cyprian, Origen, Eusebius, and Apollinaris: "read them, and you will find that in comparison with them