theirs was gained by the Bishop of Lyons, Irenæus, the invincible martyr. He refuted with power the wicked teaching of the Easterns, scattered as it was by the help of the Gnostics throughout the bounds of the Roman Empire, St. Jerome says of him: 'He explained . . . the beginnings of heresies one by one, and pointed out from what fountains of the philosophers they flowed.'
Again, there is no one who does not know the disputations of Clement of Alexandria, which the same St. Jerome thus mentions with honour: 'Is there anything that is not learned in them? Is there anything not drawn from the depth of philosophy?' He himself also wrote books of an incredible variety, which are of the greatest use in building up a history of philosophy, in rightly exercising the art of dialectics, and in establishing the harmony that exists between reason and faith. Origen followed him, renowned among the teachers of the Alexandrine school, and deeply learned in the doctrine of the Greeks and the Easterns. He wrote a very great number of books, and spent much labour upon them. Wondrously, just at the right time, they explained the Holy Scriptures, and threw light on our sacred dogmas. It is true that these books, at least in their present state, are not altogether free from errors; yet they embrace great force of teaching, by which natural truths are increased in number and in strength. Tertullian, too, fights against the heretics by the authority of Scripture. Then changing his weapons, he fights against the philosophers with arguments of philosophy. With so much acuteness and learning does he refute them, that he answers them openly and confidently: 'Neither about science nor about learning are we, as you think, on an equal footing.' Arnobius also in his books against the Gentiles, and Lactantius in his Institutions especially, strive earnestly with like eloquence and strength to persuade men to accept the dogmas and commands of Catholic wisdom. They do not overthrow philosophy, according to the way of the Academy; but partly by their own weapons, and partly by weapons taken from the agreement of philosophers
