to draw for himself the principal conclusion from the expositions in the whole book. As examples of these questions, in which the answers are to some extent included also, I will quote the following. Under the 4th head, of the manner in which heretics are made, he says, in one of the questions (in the 7th) :
"Does not all history show that the greatest makers of heretics and masters of that craft were just these wise men, from whom the Father hid his secrets, that is, the hypocrites, the Pharisees, and lawyers, men utterly godless and perverted (Question 20–21)? And in the corrupt times of Christianity were not these very men cast out, denounced by the hypocrites and envious, who were endowed by God with great gifts and who would in the days of pure Christianity have been held in high honor? And, on the other hand, would not the men who, in the decline of Christianity raised themselves above all, and regarded themselves as the teachers of the purest Christianity, would not these very men, in the times of the apostles and disciples of Christ, have been regarded as the most shameless heretics and anti-Christians?"
He expounds, among other things in these questions, the theory that any verbal expression of faith, such as was demanded by the Church, and the departure from which was reckoned as heresy, could never fully cover the exact religious ideas of believer, and that therefore the demand for an expression of faith in certain words was ever productive of heresy, and he says, in Question 21:
"And if heavenly things and thoughts present themselves to a man's mind as so great and so profound that he does not find corresponding words to express them, ought one to call him a heretic, because he cannot express his idea with perfect exactness?" And in Question 33:
"And is not the fact that there was no heresy in the earliest days due to the fact that the Christians did not
