Early Church Fathers Scripture Index : Texts
1 Timothy 6:20
There are 28 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 348, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book I (HTML)
Chapter XXIII.—Doctrines and practices of Simon Magus and Menander. (HTML)
CCEL Footnote 2939 (In-Text, Margin)
... charms, as well as those beings who are called “Paredri” (familiars) and “Oniropompi” (dream-senders), and whatever other curious arts can be had recourse to, are eagerly pressed into their service. They also have an image of Simon fashioned after the likeness of Jupiter, and another of Helena in the shape of Minerva; and these they worship. In fine, they have a name derived from Simon, the author of these most impious doctrines, being called Simonians; and from them “knowledge, falsely so called,”[1 Timothy 6:20] received its beginning, as one may learn even from their own assertions.
Ante-Nicene Fathers, Volume 1, page 378, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book II (HTML)
Chapter XIV.—Valentinus and his followers derived the principles of their system from the heathen; the names only are changed. (HTML)
CCEL Footnote 3061 (In-Text, Margin)
... knew it? If, on the other hand, these men did not know it, then how is it that, while you express yourselves in the same terms as do those who knew not the truth, ye boast that yourselves alone possess that knowledge which is above all things, although they who are ignorant of God [likewise] possess it? Thus, then, by a complete perversion of language, they style ignorance of the truth knowledge: and Paul well says [of them,] that [they make use of] “novelties of words of false knowledge.”[1 Timothy 6:20] For that knowledge of theirs is truly found to be false. If, however, taking an impudent course with respect to these points, they declare that men indeed did not know the truth, but that their Mother, the seed of the Father, proclaimed the ...
Ante-Nicene Fathers, Volume 2, page 359, footnote 9 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter XI.—The Knowledge Which Comes Through Faith the Surest of All. (HTML)
... to the man of falsehood is shifting, and change, and turning away, as to the Gnostic are calmness, and rest, and peace. As, then, philosophy has been brought into evil repute by pride and self-conceit, so also gnosis by false gnosis called by the same name; of which the apostle writing says, “O Timothy, keep that which is committed to thy trust, avoiding the profane and vain babblings and oppositions of science (gnosis) falsely so called; which some professing, have erred concerning the faith.”[1 Timothy 6:20-21]
Ante-Nicene Fathers, Volume 3, page 255, footnote 1 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Prescription Against Heretics. (HTML)
The Apostles Did Not Keep Back Any of the Deposit of Doctrine Which Christ Had Entrusted to Them. St. Paul Openly Committed His Whole Doctrine to Timothy. (HTML)
CCEL Footnote 2116 (In-Text, Margin)
But here is, as we have said, the same madness, in their allowing indeed that the apostles were ignorant of nothing, and preached not any (doctrines) which contradicted one another, but at the same time insisting that they did not reveal all to all men, for that they proclaimed some openly and to all the world, whilst they disclosed others (only) in secret and to a few, because Paul addressed even this expression to Timothy: “O Timothy, guard that which is entrusted to thee;”[1 Timothy 6:20] and again: “That good thing which was committed unto thee keep.” What is this deposit? Is it so secret as to be supposed to characterize a new doctrine? or is it a part of that charge of which he says, “This charge I commit unto thee, son Timothy?” and also ...
Ante-Nicene Fathers, Volume 3, page 562, footnote 8 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
On the Resurrection of the Flesh. (HTML)
Sundry Passages of St. Paul, Which Speak of a Spiritual Resurrection, Compatible with the Future Resurrection of the Body, Which is Even Assumed in Them. (HTML)
CCEL Footnote 7444 (In-Text, Margin)
... the Galatians: “Let us not be weary in well-doing: for in due season we shall reap.” Similarly, concerning Onesiphorus, does he also write to Timothy: “The Lord grant unto him that he may find mercy in that day;” unto which day and time he charges Timothy himself “to keep what had been committed to his care, without spot, unrebukable, until the appearing of the Lord Jesus Christ: which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords,”[1 Timothy 6:20] speaking of (Him as) God. It is to these same times that Peter in the Acts refers, when he says: “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He ...
Ante-Nicene Fathers, Volume 4, page 469, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book III (HTML)
Chapter XI (HTML)
... customs, and had become believers in Jesus. Nay, even in the Epistles of Paul, who was contemporary with those who had seen Jesus, certain particulars are found mentioned as having been the subject of dispute,—viz., respecting the resurrection, and whether it were already past, and the day of the Lord, whether it were nigh at hand or not. Nay, the very exhortation to “avoid profane and vain babblings, and oppositions of science falsely so called: which some professing, have erred concerning the faith,”[1 Timothy 6:20] is enough to show that from the very beginning, when, as Celsus imagines, believers were few in number, there were certain doctrines interpreted in different ways.
Ante-Nicene Fathers, Volume 5, page 125, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Refutation of All Heresies. (HTML)
Book IX. (HTML)
An Account of Contemporaneous Heresy. (HTML)
... greatest struggle now remains behind, viz., to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusion among all the faithful throughout the entire world. For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principles[1 Timothy 6:20] of this (opinion), in order that its offshoots, becoming a matter of general notoriety, may be made the object of universal scorn.
Ante-Nicene Fathers, Volume 5, page 204, footnote 4 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Dogmatical and Historical. (HTML)
Treatise on Christ and Antichrist. (HTML)
... of salvation. Only see that you do not give these things over to unbelieving and blasphemous tongues, for that is no common danger. But impart them to pious and faithful men, who desire to live holily and righteously with fear. For it is not to no purpose that the blessed apostle exhorts Timothy, and says, “O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith.”[1 Timothy 6:20-21] And again, “Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me in many exhortations, the same commit thou to faithful men, who shall be able to teach others also.” If, then, the blessed ...
Ante-Nicene Fathers, Volume 8, page 573, footnote 7 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Apocrypha of the New Testament. (HTML)
Revelation of Esdras. (HTML)
CCEL Footnote 2516 (In-Text, Margin)
Then there came a voice to me: Come hither and die, Esdras, my beloved; give that which hath been entrusted to thee.[1 Timothy 6:20] And the prophet said: And whence can you bring forth my soul? And the angels said: We can put it forth through the mouth. And the prophet said: Mouth to mouth have I spoken with God, and it comes not forth thence. And the angels said: Let us bring it out through thy nostrils. And the prophet said: My nostrils have smelled the sweet savour of the glory of God. And the angels said: We can bring it out through thine eyes. And the prophet ...
Ante-Nicene Fathers, Volume 9, page 457, footnote 11 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
Every Sin—Every False Doctrine is a “Gate of Hades.” (HTML)
... “I am the door,” have rased from their soul all the gates of Hades. And this also we must know that as the gates of cities have each their own names, in the same way the gates of Hades might be named after the species of sins; so that one gate of Hades is called “fornication,” through which fornicators go, and another “denial,” through which the deniers of God go down into Hades. And likewise already each of the heterodox and of those who have begotten any “knowledge which is falsely so called,”[1 Timothy 6:20] has built a gate of Hades—Marcion one gate, and Basilides another, and Valentinus another.
Ante-Nicene Fathers, Volume 9, page 457, footnote 14 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Origen's Commentary on the Gospel of Matthew. (HTML)
Origen's Commentary on Matthew. (HTML)
Book XII. (HTML)
The “Gates of Hades” And the “Gates of Zion” Contrasted. (HTML)
... death, so that there is one gate of death, dissoluteness, but a gate of Zion, self-control; and so a gate of death, unrighteousness, but a gate of Zion, righteousness, which the prophet shows forth saying, “This is the gate of the Lord, the righteous shall enter into it.” And again there is cowardice, a gate of death, but manly courage, a gate of Zion; and want of prudence, a gate of death, but its opposite, prudence, a gate of Zion. But to all the gates of the “knowledge which is falsely so called”[1 Timothy 6:20] one gate is opposed, the gate of knowledge which is free from falsehood. But consider if, because of the say ing , “our wrestling is not against flesh and blood,” etc., you can say that each power and world-ruler of this darkness, and each one of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 200, footnote 6 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
Concerning the Living Soul, Birds, and Fishes (Ver. 24)—The Sacrament of the Eucharist Being Regarded. (HTML)
CCEL Footnote 1358 (In-Text, Margin)
... faithful, by living before them, and by stimulating them to imitation. For thus do men hear not with an intent to hear merely, but to act also. Seek the Lord, and your soul shall live, that the earth may bring forth the living soul. “Be not conformed to this world.” Restrain yourselves from it; the soul lives by avoiding those things which it dies by affecting. Restrain yourselves from the unbridled wildness of pride, from the indolent voluptuousness of luxury, and from the false name of knowledge;[1 Timothy 6:20] so that wild beasts may be tamed, the cattle subdued, and serpents harmless. For these are the motions of the mind in allegory; that is to say, the haughtiness of pride, the delight of lust, and the poison of curiosity are the motions of the dead ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 376, footnote 6 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XVI. 12, 13 (continued). (HTML)
CCEL Footnote 1588 (In-Text, Margin)
... there is profanity in the novelties of words, when it is said by “the foolish and audacious woman, Come and enjoy the tasting of hidden bread, and the sweetness of stolen waters.” From such enticing words of false science the apostle also gives his prohibitory warning, in the passage where he says, “O Timothy, keep that which is committed to thy trust, avoiding profane novelties of expression, and oppositions of science falsely so called; which some professing, have erred concerning the faith.”[1 Timothy 6:20-21] For there is nothing that these men so love as to profess science, and to deride as utter silliness faith in those verities which the young are enjoined to believe.
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 81, footnote 1 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book I (HTML)
The Plan of the Work. (HTML)
CCEL Footnote 12 (In-Text, Margin)
2. It is my purpose also to give the names and number and times of those who through love of innovation have run into the greatest errors, and, proclaiming themselves discoverers of knowledge falsely so-called[1 Timothy 6:20] have like fierce wolves unmercifully devastated the flock of Christ.
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 164, footnote 14 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book III (HTML)
Symeon, Bishop of Jerusalem, suffers Martyrdom. (HTML)
CCEL Footnote 890 (In-Text, Margin)
8. But when the sacred college of apostles had suffered death in various forms, and the generation of those that had been deemed worthy to hear the inspired wisdom with their own ears had passed away, then the league of godless error took its rise as a result of the folly of heretical teachers, who, because none of the apostles was still living, attempted henceforth, with a bold face, to proclaim, in opposition to the preaching of the truth, the ‘knowledge which is falsely so-called.’[1 Timothy 6:20]
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 178, footnote 2 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book IV (HTML)
The Persons that became at that Time Leaders of Knowledge falsely so-called. (HTML)
CCEL Footnote 1015 (In-Text, Margin)
The Persons that became at that Time Leaders of Knowledge falsely so-called.[1 Timothy 6:20]
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 221, footnote 23 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book V (HTML)
Even down to those Times Miracles were performed by the Faithful. (HTML)
CCEL Footnote 1460 (In-Text, Margin)
1. things Irenæus, in agreement with the accounts already given by us, records in the work which comprises five books, and to which he gave the title Refutation and Overthrow of the Knowledge Falsely So-called.[1 Timothy 6:20] In the second book of the same treatise he shows that manifestations of divine and miraculous power continued to his time in some of the churches.
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 317, footnote 2 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book VII (HTML)
The Perversive Heresy of the Manicheans which began at this Time. (HTML)
CCEL Footnote 2435 (In-Text, Margin)
2. And he patched together false and godless doctrines collected from a multitude of long-extinct impieties, and swept them, like a deadly poison, from Persia to our part of the world. From him the impious name of the Manicheans is still prevalent among many. Such was the foundation of this “knowledge falsely so-called,”[1 Timothy 6:20] which sprang up in those times.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 76, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words Incarnate, and Made Man. (HTML)
CCEL Footnote 1409 (In-Text, Margin)
16. Was it without reason that Christ was made Man? Are our teachings ingenious phrases and human subtleties? Are not the Holy Scriptures our salvation? Are not the predictions of the Prophets? Keep then, I pray thee, this deposit[1 Timothy 6:20] undisturbed, and let none remove thee: believe that God became Man. But though it has been proved possible for Him to be made Man, yet if the Jews still disbelieve, let us hold this forth to them: What strange thing do we announce in saying that God was made Man, when yourselves say that Abraham received the Lord as a guest? What strange thing do we announce, when Jacob says, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 114, footnote 6 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, And Shall Come in Glory to Judge the Quick and the Dead; Of Whose Kingdom There Shall Be No End. (HTML)
CCEL Footnote 1969 (In-Text, Margin)
... may the God of the whole world keep you all in safety, bearing in mind the signs of the end, and remaining unsubdued by Antichrist. Thou hast received the tokens of the Deceiver who is to come; thou hast received the proofs of the true Christ, who shall openly come down from heaven. Flee therefore the one, the False one; and look for the other, the True. Thou hast learnt the way, how in the judgment thou mayest be found among those on the right hand; guard that which is committed to thee[1 Timothy 6:20] concerning Christ, and be conspicuous in good works, that thou mayest stand with a good confidence before the Judge, and inherit the kingdom of heaven:—Through whom, and with whom, be glory to God with the Holy Ghost, for ever and ever. Amen.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 395, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Last Farewell in the Presence of the One Hundred and Fifty Bishops. (HTML)
CCEL Footnote 4395 (In-Text, Margin)
... of all, and most of all, I will cry,—farewell ye Angels, guardians of this church, and of my presence and pilgrimage, since our affairs are in the hands of God. Farewell, O Trinity, my meditation, and my glory. Mayest Thou be preserved by those who are here, and preserve them, my people: for they are mine, even if I have my place assigned elsewhere; and may I learn that Thou art ever extolled and glorified in word and conduct. My children, keep, I pray you, that which is committed to your trust.[1 Timothy 6:20] Remember my stonings. The grace of our Lord Jesus Christ be with you all. Amen.
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 16, footnote 3 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Against those who say that it is not right to rank the Holy Spirit with the Father and the Son. (HTML)
CCEL Footnote 924 (In-Text, Margin)
24. we must proceed to attack our opponents, in the endeavour to confute those “oppositions” advanced against us which are derived from “knowledge falsely so-called.”[1 Timothy 6:20]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 127, footnote 10 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book II. (HTML)
Chapter IX. A passage of St. Paul abused by heretics, to prove a distinction between the Divine Persons, is explained, and it is proved that the whole passage can be rightly said of each Person, though it refers specially to the Son. It is then proved that each member of the passage is applicable to each Person, and as to say, of Him are all things is applicable to the Father, so may all things are through Him and in Him also be said of Him. (HTML)
99. But in like manner we also read of many things done through the Spirit, as you find: “But God hath revealed them to us through His Spirit;” and in another place: “Keep the good deposit through the Holy Spirit;”[1 Timothy 6:20] and to the Ephesians: “to be strengthened through His Spirit;” and to the Corinthians: “To another is given through the Spirit the word of wisdom;” and in another place: “But if through the Spirit ye mortify the deeds of the flesh, ye shall live;” and above: “He Who raised Christ from the dead shall also quicken your mortal bodies through the indwelling of His Spirit in you.”
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 269, footnote 14 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter V. Continuing the exposition of the disputed passage, which he had begun, Ambrose brings forward four reasons why we affirm that something cannot be, and shows that the first three fail to apply to Christ, and infers that the only reason why the Son can do nothing of Himself is His Unity in Power with the Father. (HTML)
61. Yet I would still enquire what it is that the Son cannot do, unless He see the Father doing it. I will take the fool’s line, and propound some examples drawn from things of a lower world. “I am become a fool; ye have compelled me.” What indeed is more foolish than to debate over the majesty of God, which rather occasions questionings, than godly instruction which is in faith.[1 Timothy 6:20-21] But to arguments let argu ments reply; let words make answer to them, but love to us, the love which is in God, issuing of a pure heart and good conscience and faith unfeigned. And so I stickle not to introduce even the ludicrous for the confutation of so vain a thesis.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 147, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies. (HTML)
Chapter XXI. Exposition of St. Paul's Words.--1 Tim. vi. 20. (HTML)
CCEL Footnote 498 (In-Text, Margin)
... aloud, “Remove not the landmarks, which thy fathers have set,” and “Go not to law with a Judge,” and “Whoso breaketh through a fence a serpent shall bite him,” and that saying of the Apostle wherewith, as with a spiritual sword, all the wicked novelties of all heresies often have been, and will always have to be, decapitated, “O Timothy, keep the deposit, shunning profane novelties of words and oppositions of the knowledge falsely so called, which some professing have erred concerning the faith.”[1 Timothy 6:20]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 156, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies. (HTML)
Chapter XXXIII. The Children of the Catholic Church ought to adhere to the Faith of their Fathers and die for it. (HTML)
CCEL Footnote 524 (In-Text, Margin)
... disapproves must needs hold the profaneness of Nestorius to have been condemned unjustly; finally, he despises as vile and worthless the whole Church of Christ, and its doctors, apostles, and prophets, and especially the blessed Apostle Paul: he despises the Church, in that she hath never failed in loyalty to the duty of cherishing and preserving the faith once for all delivered to her; he despises St. Paul, who wrote, “O Timothy, guard the deposit intrusted to thee, shunning profane novelties of words;”[1 Timothy 6:20] and again, “if any man preach unto you other than ye have received, let him be accursed.” But if neither apostolical injunctions nor ecclesiastical decrees may be violated, by which, in accordance with the sacred consent of universality and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 443, footnote 6 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part II. Containing Conferences XI-XVII. (HTML)
Conference XIV. The First Conference of Abbot Nesteros. On Spiritual Knowledge. (HTML)
Chapter XVI. The answer to the effect that bad men cannot possess true knowledge. (HTML)
... that no one can properly come to seek God’s testimonies unless he first walks undefiled in the way of Christ by his practical life. Those therefore whom you mentioned do not possess that knowledge which the impure cannot attain, but ψευδώνυμον, i.e., what is falsely so called, of which the blessed Apostle speaks: “O Timothy, keep that which is committed to thee, avoiding profane novelties of words, and oppositions of the knowledge that is falsely so called;”[1 Timothy 6:20] which is in the Greek τάς ἀντιθέσεις τῆς ψευδωνύμου γνώσεως. Of those then who seem to acquire some show of knowledge or of those who while they devote themselves diligently to reading the sacred volume and to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 198, footnote 1 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Feast of S. Laurence the Martyr (Aug. 10). (HTML)
CCEL Footnote 1180 (In-Text, Margin)
The baffled plunderer, therefore, frets, and blazing out into hatred of a religion, which had put riches to such a use, determines to pillage a still greater treasure by carrying off that sacred deposit[1 Timothy 6:20], wherewith he was enriched, as he could find no solid hoard of money in his possession. He orders Laurentius to renounce Christ, and prepares to ply the deacon’s stout courage with frightful tortures: and, when the first elicit nothing, fiercer follow. His limbs, torn and mangled by many cutting blows, are commanded to be broiled upon the fire in an iron framework, which was of itself already ...