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..CORNELL UNIVERSITY LIBRARY 
 
 3 1924 079 583' 468 
 
TO THE 
 MOST REVEREND FATHER IN GOD 
 
 WILLIAM 
 
 LORD ARCHBISHOP OF CANTERBURY, 
 
 PRIMATE OF ALL ENGLAND, 
 FORMERLY REGIUS PROFESSOR OK DIVINITY IN THE UNIVERSITY OF OXFORD, 
 
 THIS LIBRARY 
 
 OF 
 
 ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS, 
 OF CHRIST'S HOLY CATHOLIC CHURCH, 
 
 is 
 
 WITH HIS GRACE'S PERMISSION 
 
 RESPECTFULLY INSCRIBED, 
 
 IN TOKEN OF 
 
 REVERENCE FOR HIS PERSON AND SACRED OFFICE, 
 
 AND OF 
 
 GRATITUDE FOR HIS EPISCOPAL KINDNESS. 
 
THE 
 
 CATECHETICAL LECTURES 
 
 OP 
 
 S. CYBIL, 
 
 ARCHBISHOP OF JERUSALEM. 
 
THE 
 
 CATECHETICAL LECTURES 
 
 OF 
 
 S. CYRIL, 
 
 ARCHBISHOP OF JERUSALEM, 
 
 TBANSLATED, 
 
 WITH NOTES AND INDICES. 
 
 OXFORD, 
 
 JOHN HENRY PARKER] 
 
 F. AND J. RIVINGTON, LONDON. 
 
 MDCCCXLV. 
 
BAXTER, PRINTER, OXFORD. 
 
PREFACE. 
 
 S. Cyril, the author of the Catechetical Lectures which 
 follow, was born in an age ill adapted for the comfort or 
 satisfaction of persons distinguished by his peculiar character 
 of mind, anj&in consequence did not receive that justice from 
 contemporaries which the Church Catholic has since rendered 
 to his memory. The Churches of Palestine, apparently his 
 native country, were the first to give reception to Arius on his 
 expulsion from Alexandria, and without adopting his heresy, 
 affected to mediate and hold the balance between him and his 
 accusers. They were followed in this line of conduct by the 
 provinces of Syria and Asia Minor, till the whole of the East, 
 as far as it was Grecian, became more or less a large party, 
 enduring to be headed by men who went the whole length 
 of Arianism, from a fear of being considered Alexandrians 
 or Athanasians, and a notion, for one reason or other, that 
 it was thus pursuing a moderate course, and avoiding ex- 
 tremes. What were the motives which led to this perverted 
 view of its duty to Catholic truth, then so seriously en- 
 dangered, and what the palliations in the case of indi- 
 viduals, need not be minutely considered here. Suffice it to 
 say, that between the Churches of Asia and the metropolis of 
 Egypt there had been distinctions, not to say differences and 
 jealousies of long standing; to which was added this great and 
 real difficulty, that a Council held at Antioch about sixty 
 years before had condemned the very term, Homoiision, which 
 was the symbol received at Nica?a, and maintained by the 
 Alexandrians. The latter were in close agreement with the 
 
 b 
 
ii PREFACE. 
 
 Latin Church, especially with Rome; and thus two great 
 confederacies, as they may be called, were matured at this 
 distressing era, which outlived the controversy forming them, 
 the Roman, including the West and Egypt, and the Asiatic, 
 extending from Constantinople to Jerusalem. Of the Roman 
 party, viewed at and after the Arian period, were Alexander, 
 Athanasius, Eustathius, Marcellus, Julius, Ambrose, and 
 Jerome; of the Asiatic, Eusebius of Csesarea, Cyril, Meletius, 
 Eusebius of Samosata, Basil of Caesarea (the Great), Basil 
 of Ancyra, Eustathius of Sebaste, and Flavian. Of the 
 latter, some were Semi-arian ; of the former, one at least was 
 Sabellian; while the majority of both were, to say the least, 
 strictly orthodox ; some of the latter indeed acquiescing with 
 more or less of cordiality in the expediency of adopting the 
 important Symbol of the Nicene Council, but others, it need 
 scarcely be said, on both sides, being pillars of the Church in 
 their day, as they have been her lights since. Such was the 
 general position of the Church ; and it is only confessing that 
 the early Bishops and Divines were men " of like passions with" 
 ourselves, to add, that some of them sometimes misunderstood 
 or were prejudiced against others, and have left on record 
 reports, for the truth of which they trusted perhaps too much 
 to their antecedent persuasions, or the representations of their 
 own friends. When Arianism ceased to be supported by the 
 civil power, the controversy between East and West died; and 
 peace was easily effected. And the terms of effecting it were 
 these : — the reception of the Homoiision by the Asiatics, and on 
 that reception their recognition, in spite of their past scruples, 
 by the Alexandrians and Latins. In this sketch the main out- 
 lines of S. Cyril's history will be found to be contained ; he 
 seems to have been afraid of the term Homoiision , to 
 have been disinclined both to the friends of Athanasius and 
 to the Arians ", to have allowed the tyranny of the latter, 
 to have shared in the general reconciliation, and at length 
 both in life and death to have received honours from the 
 
 a v. Bened. note iv. 1. xvi. 23. b Leot. iv. 8. xi. 12, 16, 17. xv. 9. 
 
PREFACE. iii 
 
 Church, which, in spite of whatever objections may be made 
 to them, appear, on a closer examination of his history, not 
 to be undeserved. 
 
 Cybil is said to have been the son of Christian parents, but 
 the date and place of his birth is unknown. He was born in 
 the first years of the fourth century, and at least was brought 
 up in Jerusalem. He was ordained Deacon probably by 
 Macarius, and Priest by Maximus, the Bishops of Jerusalem ; 
 the latter of whom he succeeded A. D. 349, or 350. Shortly 
 before this, (A. D. 347, or 348,) during his Priesthood, he had 
 delivered the Catechetical Lectures which have come down 
 to us. With his Episcopate commence the historical diffi- 
 culties under which his memory labours. It can scarcely be 
 doubted that one of his consecrators was Acacius of Csesarea , 
 the leader of Arianism in the East, who had just before (A. D. 
 347,) been deposed by the Council of Sardica; yet, as the 
 after history shews, Cyril was no friend of the Arians or of 
 Acacius d . He was canonically consecrated by the Bishops of 
 his province, and as Acacius was still in possession of the 
 principal see, he was compelled to a recognition which he 
 might have wished to dispense with. He seems to have been 
 a lover of peace ; the Council of Sardica was at first as little 
 acknowledged by his own party as by the Arians; and Acacius, 
 being even beyond other Arians skilful and subtle in argu- 
 ment, and admitting the special formula of Cyril on the 
 doctrine in controversy, probably succeeded in disguising 
 his heresy from him. 
 
 A more painful account, however, of his consecration is 
 given by S. Jerome f , supported in the main by other writers, 
 which can only be explained by supposing that Father to be 
 misled by the information or involved in the prejudices of 
 Cyril's enemies. He relates, that upon Maximus's death, the 
 
 c v. Diss. Bened. p. xviii. sq. iv. 7. xi. 4. 9. 18. 
 
 d Theod. ii. 26. f Jer. Chron. Socr. ii. 38. Sozom. 
 
 « The xara <r£tra o/tcut. vidi Lecture iv. 20. 
 
 b2 
 
iv PREFACE. 
 
 Arians seized upon the Church of Jerusalem, and promised 
 Cyril the see on condition of his renouncing the ordination 
 he had received from Maximus, and submitting to re-ordina- 
 tion from their hands; that he assented, served in the Church 
 as a mere Deacon, and was then raised by Acacius to the 
 Episcopate, when he persecuted Heraclius, whom Maximus 
 had consecrate'd as his successor. This account, incredible in 
 itself, is contradicted, on the one hand, by the second General 
 Council, which in its Synodal letter plainly states that he had 
 been " canonically ordained" Bishop, and on the other by his 
 own writings, which as plainly shew, that in doctrine he was 
 in no respect an Arian or an Arianizer. 
 
 If he suffers in memory from the Latin party as if Arian, he 
 suffered not less in his life from the Arians as being orthodox. 
 Seven or eight years after his consecration, he had a dispute 
 with Acacius about the rights of their respective Churches 6 . 
 Acacius in consequence accused him to the Emperor Con- 
 stantius of holding with the orthodox; to which it was added 
 that he had during a scarcity sold some offerings made by 
 Constantine to his Church, to supply the wants of the poor. 
 Cyril in consequence was deposed, and retired to Tarsus' 1 ; 
 where, in spite of the efforts of Acacius, he was hospitably 
 received, and employed by Silvanus the Semi-arian Bishop of 
 the place. We find him at the same time in friendship with 
 Eustathiusof Sebaste and Basil of Ancyra, both Semi-arians'. 
 His own writings, however, as has already been intimated, are 
 most exactly orthodox, though he does not in the Catechetical 
 Lectures, use the word Homousion; and in associating with 
 these men he went little further than S. Hilary", during his 
 banishment in Asia Minor, who calls Basil and Eustathius 
 " most holy men," than S. Athanasius, who acknowledges as 
 " brethren" those who but scrupled at the word Homousion ', 
 
 s Soerat. ii.40.Sozom.iv.25. Theod. k Hilar, de Synod. 77, 88. cfec. v. 
 
 ii. 27. fragm. II. 4. (Ed. Ben. Cyr. p. lx. 
 
 h Theodor. ii. 26. D.) 
 
 ' Sozom. iv. 25. Philostorg. iv. 12. ' Athan. de Synod. 41. 
 
PREFACE. v 
 
 or than S. Basil of Caesarea, who till a late period of his life 
 was an intimate friend of Eustathins. 
 
 In A. D. 359, two years after his deposition, he success- 
 fully appealed against Acacius to the Council of Seleucia", 
 one of the two branches of the great Council of East and 
 West, which was convened under the patronage of Constantius 
 to settle the troubles of the Christian world. But the next 
 year, Acacius contriving to bring the matter before a Council 
 at Constantinople, where the Emperor was staying, Cyril with 
 his friends was a second time deposed, and banished from 
 Palestine". 
 
 On Constantius's death all the banished Bishops were 
 restored", and Cyril, who was at that time with Meletius of 
 Antioch, returned to Jerusalem, A.D. 362. He was there at 
 the time of Julian's attempt to rebuild the Temple p , and from 
 the Prophecies boldly foretold its failure. 
 
 He was once more driven from his see, during the reign of 
 the Arian Valens q , (A.D. 367,) and he remained dispossessed 
 till A.D. 378. 
 
 About the time of the death of Valens, the last of the Arian 
 princes, he was restored, but under what circumstances is 
 unknown. The Arians fell once for all with their imperial 
 protectors; and soon after, that union of Christian Churches 
 took place, which would never have been interrupted, had 
 not a few bold and subtle-minded men contrived to delude 
 them into the belief of mutual differences. S. Athanasius, the 
 great peace-maker of the Church, was gone to his rest; and 
 S. Basil also, who had mourned over evils which he had no 
 means of remedying. Gregory of Nyssa, the brother of the 
 latter, Gregory of Nazianzum, Meletius of Antioch, remained ; 
 and were present together with Cyril in the second General 
 Council 1 , which formally restored the latter to his see, and in 
 
 m v. Dissert. 1. Ed. Bened. p. lvi. F. i Sozom. iv. 30. Jerom. Catal. Script. 
 
 ™ Sozom. iv. 25. Philostorg. iv. 12. Eccles. 112. 
 
 v; l. r Soorat. v. 8. Sozom. vii. 7. v. Dis- 
 
 ° Sozom. v. 5. sert. Bened. p. lxxxii. 
 P Socrat. iii. 20. Ruffin. i. 37. 
 
vi PREFACE. 
 
 its letter to the Western Bishops speaks of him as " the most 
 reverend and religious Cyril, long since canonically appointed 
 by the Bishops of the province, and in many ways and places 
 a withstander of the AriansV He died about the year 386. 
 Except one or two short compositions and fragments, nothing 
 remains of his writings but his Catechetical Lectures. 
 
 No ecclesiastical writer could be selected more suitable to 
 illustrate the main principle on which the present " Library of 
 the Fathers" has been undertaken, than S. Cyril of Jerusalem. 
 His Catechetical Lectures were delivered, as we have seen, 
 when he was a young man ; and he belonged, till many years 
 after their delivery, to a party or school of theology, distinct, 
 to say the least, from that to which the most illustrious divines 
 of his day belonged; a school, never dominant in the Church, 
 and expiring with his age. It is not then on the score of 
 especial personal authority that his Lectures are now pre- 
 sented to the English reader; and if the simple object of 
 this Publication were to introduce the latter to the wise and 
 good of former times, S. Cyril would have no claims to a 
 place in it beyond many who have lived since. 
 
 In saying this, it is far indeed from being asserted, that the 
 personal claims of the Fathers of the Church on our deference 
 are inconsiderable; for it happens, not unnaturally, that the 
 works which have been preserved, were worth preserving, or 
 rather that their writers would have been extraordinary men 
 in any age, and speak with the weight of great experience, 
 ability, and sanctity. To those who believe that moral truth 
 is not gained by the mere exercise of the intellect, but is 
 granted to moral attainments, and that God speaks to in- 
 quirers after truth by the mouth of those who possess these, 
 the writings of S. Basil or S. Augustine must always have an 
 authority independent of their date or their agreement ; nor is 
 it possible for serious persons to read them, without feeling 
 the authority which they possess as individuals. This, how- 
 8 Theod. Hist. v. 9. 
 
PREFACE. vii 
 
 ever, whatever it be, is not the main subject to which the 
 present Translations propose to direct attention. The works 
 to be translated have been viewed simply and plainly in the 
 light of witnesses to an historical fact, viz. the religion which 
 the Apostles transmitted to the early Churches, a fact to be 
 ascertained as other past facts, by testimony, requiring the 
 same kind of evidence, moral not demonstrative, open to the 
 same difficulties of proof, and to be determined by the same 
 practical judgment. It_ geems hardly c onceiyablejhat a fact 
 so public and so great as the religion of the first Christians 
 sHouTcTbe nicaparj]Je*of ascertainment, at least in its outlines, 
 that it should "have so passed away like a dream, that the 
 most opposite opinions may at this day be maintained about 
 it without possibility of contradiction. If it was soon corrupted 
 or extinguished, then it is obvious to inquire after the history 
 of such coiTuption or extinction ; such a revolution every 
 where, without historical record, being as unaccountable as 
 the disappearance of the original religion for which it is 
 brought to account. At first sight there is, to say the least, 
 a considerable antecedent improbability in the notion, that, 
 whereas we know the tenets and the history of the Stoic or 
 the Academic philosophy, yet we do not know the main 
 tenets, nor yet the fundamental principles, nor .even the spirit 
 and temper of Apostolic Christianity. 
 
 Under a sense of this improbability, in other words with 
 an expectation that historical research would supply what 
 they sought, our Divines at and since the Reformation have 
 betaken themselves to the extant documents of the early 
 Church, in order to determine thereby what the system of 
 Primitive Christianity was; and so to elicit from Scripture 
 more completely and accurately that revealed truth, which, 
 though revealed there, is not on its surface, but needs to be 
 deduced and developed from it. They went to the Fathers 
 for information concerning matters, on which the Fathers at 
 first sight certainly do promise to give information, just as 
 inquirers into any other branch of knowledge might study 
 
viii PREFACE. 
 
 those authors who ha've treated of it; and, whether or not 
 they found what they sought, it surely was reasonable so to 
 seek it, and cannot be condemned except by the event, — that 
 is, by shewing that their expectation, however reasonable 
 antecedently, is mistaken in fact, that after the search into 
 history, no evidence is forthcoming concerning the tenets, nor 
 yet the principles, nor even the temper which the Apostles 
 inculcated. 
 
 A like expectation has actuated the present Publication ; it 
 has been conceived probable, to say the least, that the study 
 of the writings of the Fathers will enable us to determine 
 morally, to make up our minds for practical purposes, what 
 the doctrines of the Apostles were, for instance whether or 
 not they believed in our Lord's Divinity, or the general 
 necessity of Baptism for salvation ; — or if not the doctrines, 
 still what were their principles, as whether or not or how far 
 they allowed of using secular means for advancing Christian 
 truth, or whether or not they sanctioned the monarchical 
 principle, or again the centralizing principle, or again the 
 principle of perpetuity in Church matters, or whether they 
 considered that Scripture should be interpreted in the mere 
 letter, or what is called spiritually ; — or at least what was 
 their temper, for instance, whether or not it was what is now 
 called in reproach superstitious, or whether or not exclusive, 
 or whether or not opposed to display and excitement. On 
 some or other of these points there are surely grounds for 
 expecting information from the Fathers, sufficient for our 
 practice, and therefore having claims upon it. 
 
 Recourse then being had to the writings of the Fathers, in 
 order to obtain information as to this historical fact, viz. the 
 doctrines, the principles, and the religious temper of Apo- 
 stolical Christianity, so far we have little to do with the 
 personal endowments of the Fathers, except as these bear on 
 the question of their fidelity. Their being men of strictest 
 lives and most surpassing holiness, would not prove that they 
 knew what it was the Apostles taught; and, were they but 
 
PREFACE. ix 
 
 ordinary men, this need not incapacitate them from being 
 faithful witnesses and serviceable informants, if they were in 
 a position to be such. We should have only to take into 
 account, and weigh against each other, their qualifications 
 and disqualifications, for being evidence to a fact; we should 
 have to balance honesty against prejudice, education against 
 party influence, early attachments against reason, and so on. 
 Thus we should treat them, taken one by one ; but even this 
 sort of personal scrutiny will be practically superseded, when 
 we consult them, not separately, but as our Reformed Church 
 ever has done, together ; and demand their unanimous testi- 
 mony to any point of doctrine or discipline, before we make 
 any serious use of them: for, it stands to reason that, where 
 they agree, the peculiarities of their respective nations, edu- 
 ^alionTHistory, and period, instead of suggesting an indefinite 
 suspicion against the subject-matter of their testimony, does but 
 increase the evidence of its truth. Their testimony becomes 
 the concurrence of many independent witnesses in behalf of 
 the same facts; and, if it is to be slighted or disparaged, one 
 does not see what knowledge of the past remains to us, or 
 what matter for the historian. Viewing S. Cyril, for instance, 
 as one of a body who bears a concordant evidence to the 
 historical fact, that the Apostles taught that Christ is God \ or 
 that Baptism is the remedy of original sin", or that celibacy is 
 not imperative on the clergy *, whether he was Asiatic or 
 African, of the Roman or the Oriental party, as little matters, 
 as when we consider him as one of a company bearing 
 witness to the historical fact, that the Apostles and their 
 associates wrote the New Testament. Indeed, as the matter 
 stands, there is something very remarkable and even startling 
 to the reader of S. Cyril, to find in a divine of his school such 
 a perfect agreement, for instance as regards the doctrine of 
 the Trinity, with those Fathers who in his age were more 
 famous as champions of it. Here is a writer, separated by 
 
 « iv. 7. &c. * xii. 25. 
 
 u Introd. 16. H. 5. iii. 4. 11. xii. 15. 
 
x PREFACE. 
 
 whatever cause from what, speaking historically, may be 
 called the Athanasiau School, suspicious of its adherents, and 
 suspected by them ; yet he, when he comes to explainhimself y , 
 expresses precisely the same doctrine as that of Athanasius or 
 Gregory, while he merely abstains from the particular theo- 
 logical term in which the latter Fathers agreeably to the 
 Nicene Council conveyed it. Can we have a clearer proof 
 that the difference of opinion between them was not one of 
 ecclesiastical and traditionary doctrine, but of practical judg- 
 ment ? that the Fathers at Nicaea wisely considered that, under 
 the circumstances, the word in question was the only symbol 
 which would secure the Church against the insidious heresy 
 which was assailing it, while S. Cyril 2 , with Eusebius of 
 Ca?sarea, Meletius, and others, shrunk from it, at least for a 
 while, as if an addition to the Creed, or a word already taken 
 into the service of an opposite heresy", and likely to intro- 
 duce into the Church heretical notions? Their judgment, 
 which was erroneous, was their own; their faith was not 
 theirs only, but shared with them by the whole Christian 
 world. 
 
 At the same time it must be granted, that this view of the 
 Fathers as witnesses to Apostolic truth not individually but 
 collectively, clear and unanswerable as it is, considered as a 
 view, is open to some great practical inconveniences, when 
 acted on in such an undertaking as that in which the present 
 Editors are engaged. For since, by the supposition, no one of 
 the Fathers is necessarily right in all his doctrine, taken by 
 himself, but may be erroneous in secondary points, each 
 taken by himself is in danger, by his own peculiarities, on the 
 one hand of throwing discredit on all together, on the other 
 of perplexing those who by means of the Fathers are inquiring 
 after Catholic truth. And whereas in any publication of this 
 nature, they cannot appear all at once, but first one and then 
 
 / iv. 7. vi. 1. x. and xi. xii. 1. de Synod. 12. (ed. Bened. Cyr. lii. B.) 
 
 ' v. Hilar. Contr. Const. 3. 12. A than. * vid. Bull. Defens. F. N. ii. 1. 
 
PREFACE. xi 
 
 another, and at all events cannot be read altogether, it follows 
 that, during their gradual perusal, unavoidable prejudice 
 will often attach to the Fathers, and to the Catholic 
 Faith, and to those who are enforcing the latter by means of 
 the former. And thus Editors of the Fathers are pretty much 
 in the condition of Architects, who lie under the disadvantage, 
 from which Painters and Sculptors are exempt, of having 
 their work exposed to public criticism through every stage of 
 its execution, and being expected to provide symmetry and 
 congruity in its parts independent of the whole. 
 
 Such are the circumstances iu which we find ourselves, 
 open to remark for every opinion, every sentence, every 
 phrase, of every Father, before its meaning, relevancy, import- 
 ance, or bearings are ascertained ; before it is known whether 
 it will be, as it were, obliterated by others, or completed, or 
 explained, or modified, or unanimously witnessed. And 
 since the evil is in the nature of the case itself, we can do 
 no more than have patience, and recommend patience to 
 others, and with the racer in the Tragedy look forward 
 steadily and hopefully to the event, — Til TEAEI w'httw 
 (fisgoov, — when, as we trust, all that is inharmonious and 
 anomalous in the details, will at length be practically 
 smoothed. Meanwhile, as regards the condition of the 
 reader himself, we consider that we shall sufficiently provide 
 for his perplexity by reminding him of his duty to take 
 his own Church for the present as his guide, and her 
 decisions as a key and final arbiter, as regards the particular 
 statements of the separate Fathers, which he may meet with ; 
 being fully confident, that her judgment which he begins by 
 taking as a touchstone of each, will in the event be found to 
 be really formed, as it ought to be, on a view of the testimony 
 of all. 
 
 In expressing, however, these thoughts, it is obvious to 
 anticipate an objection of another sort which is likely to be 
 urged against our undertaking, to the effect that all these 
 dangers and warnings are gratuitous, Scripture itself contain- 
 
xii PREFACE. 
 
 ing sufficient information concerning the doctrines, principles, 
 and mind of the Apostles, without having recourse to the 
 difficult and, as has been above confessed, the anxious task, 
 whether ultimately successful or not, of collecting the object 
 of our inquiry from the writings of the Fathers. This is not 
 the place to treat of an objection, to which much attention 
 has been drawn for several years past ; yet thus much may be 
 observed in passing: — If the sufficiency of Scripture for teach- 
 ing as well as proving the Christian faith be maintained as a 
 theological truth, the grounds in reason must be demanded, 
 grounds such as are independent of that inquiry into history 
 which it is brought forward to prohibit. If it is urged as a truth 
 obvious in matter of fact, and practically certain, then its 
 maintainers have to account for the actual disagreement 
 among readers of Scripture as to what the faith, principles, 
 and temper of the Apostles were. And if it be urged 
 on the authority of the sixth Article of our Church, then 
 they must be asked, why if this Article contained a rea- 
 son against deferring to Antiquity, the Convocation of 1571, 
 which imposed it, at the same time, as is well known, ordered 
 all preachers to teach according to the Catholic Fathers, and 
 why our most eminent Divines, beginning with the writers 
 of the Homilies themselves, have ever pursued that very 
 method. 
 
 Nothing can be more certain than that Scripture contains 
 all necessary doctrine; yet nothing, it is presumed, can be 
 more certain either, than that, practically speaking, it needs 
 an interpreter ; nothing more certain than that our Church 
 and her Divines assign the witness of the early ages of 
 Christianity concerning Apostolic doctrine, as that inter- 
 
 Without, however, entering into a question which our 
 Church seems to have determined for us, a few words shall 
 be devoted to the explanation of a verbal difficulty by 
 which it is often perplexed. An objection is made, which, 
 when analyzed, resolves itself into the following form. 
 
PREFACE. xiii 
 
 " Either Antiquity does or does not teach something over 
 and above Scripture : if it does, it adds to the inspired 
 word ; — if it does not, it is useless. — Does it then or does 
 it not add to Scripture ?" And, as if shewing that the 
 question is a perplexed one, of various writers who advocate 
 the use of Antiquity, one may be found to speak of the 
 writings of the Fathers as enabling us to ascertain and revive 
 truths which have fallen into desuetude, while another may 
 strenuously maintain, that they impart the knowledge of no 
 new truths over and above what Scripture sets before us. 
 Now, not to touch upon other points suggested by this 
 question, it may be asked by way of explanation, whether 
 the exposition of the true sense of any legal document, any 
 statute or deed, which has been contested, is an addition to 
 it or not ? It is in point of words certainly ; for if the words 
 were the same, it would be no explanation; but it is no 
 addition to the sense, for it professes to be neither more 
 nor less than the very sense, which is expressed in one 
 set of words in the original document, in another in the 
 comment. In like manner, when our Saviour says, " I and 
 My Father are One," and Antiquity interprets " One" to 
 mean " one in substance," this is an addition to the wording, 
 but no addition to the sense. Of many possible means of 
 interpreting a word, it cuts away all but one, or if it recog- 
 nises others, it reduces them to harmony and subordination 
 to that one. Unless the Evangelist wished his readers to be 
 allowed to put any conceivable sense upon the word, the 
 power of doing so is no privilege ; rather it is a privilege to 
 know that very meaning, which to the exclusion of all others 
 is the true meaning. Catholic Tradition professes to do for 
 Scripture just which is desirable, whether it is possible or 
 not, to relieve us from the chance of taking one or other of 
 the many senses which are wrong or insufficient, instead of 
 the one sense which is true and complete. 
 
 But again, every diligent reader of the Bible has a certain 
 
xiv PREFACE. 
 
 idea in his own mind of what its teaching is, an idea which 
 he cannot say is gained from this or that particular passage, 
 but which he has gained from it as a whole, and which if he 
 attempted to prove argumentatively, he might perplex himself 
 or fall into inconsistencies, because he has never trained his 
 mind in such logical processes ; yet nevertheless he has in 
 matter of fact a view of Scripture doctrine, and that gained 
 from Scripture, and which, if he states it, he does not neces- 
 sarily state in words of Scripture, and which, whether after 
 all correct or not, is not incorrect merely because he does 
 not express it in Scripture words, or because he cannot tell 
 whence he got it, or logically refer it to, or prove it from, 
 particular passages. One man is a Calvinist, another an 
 Arminian, another a Latitudinarian ; not logically merely, 
 but from the impression gained from Scripture. Is the 
 Latitudinarian necessarily adding to Scripture because he 
 maintains the proposition, " religious opinions matter not, so 
 that a man is sincere," a proposition not in terminis in 
 Scripture ? Surely he is unscriptural, not because he uses 
 words not in Scripture, but because he thereby expresses 
 ideas which are not expressed in Scripture. In answer then 
 to the question, whether the Catholic system is an addition 
 to Scripture, we reply, in one sense it is, in another it is not. 
 It is not, inasmuch as it is not an addition to the range of 
 
 \ independent ideas which Almighty God intended should be 
 expressed and conveyed on the whole by the inspired text : 
 
 , it is an addition, inasmuch as it is in addition to their 
 arrangement, and to the words containing them, — inasmuch 
 as it stands as a conclusion contrasted with its premisses, 
 inasmuch as it does that which every reader of the Scriptures 
 
 ' does for himself, express and convey the ideas more ex- 
 plicitly and determinately than he finds them, and inasmuch 
 as there may be difficulty in duly referring every part of the 
 explicit doctrine to the various parts of Scripture which 
 contain it. 
 
PREFACE. xv 
 
 Nothing here is intended beyond setting right an ambiguity 
 of speech which both perplexes persons, and leads them to 
 think that they differ from others, from whom they do not 
 differ. No member of the English Church ever thought that 
 the Church's creed was an addition to Scripture in any other 
 sense than that in which an individual's own impression con- 
 cerning the sense of Scripture is an addition to it ; or ever 
 referred to a supposed deposit of faith distinct from Scripture 
 existinginthe writings of the Fathers, in any other sense than in 
 that in which asking a friend's opinion about the sense of Scrip- 
 ture, might be called imputing to him unscriptural opinions. 
 The question of words then may easily be cleared up, though 
 it often becomes a difficulty; the real subject in dispute, which 
 is not here to be discussed, being this, how this one true sense 
 of Scripture is to be learned, whether by philological criti- 
 cism upon definite texts, — or by a promised superintendence 
 of the Holy Ghost teaching the mind the true doctrines from 
 Scripture, (whether by a general impression upon the mind, or 
 by leading it, text by text piecemeal into doctrine by doctrine ;) 
 — or, on the other hand, by a blessing of the Spirit upon study- 
 ing it in the right way, that is, in the way actually provided, 
 in other words, according to the Church's interpretations. 
 In all cases the text of Scripture and an exposition of it are 
 supposed ; in the one the exposition comes first and is brought 
 to Scripture, in the other it is brought out after examination 
 into Scripture ; but you cannot help assigning some exposi- 
 tion or other, if you value the Bible at all. Those alone will be 
 content to ascribe no sense to Scripture, who think it matters 
 not whether it has any sense or not. As to the case of a dif- 
 ference eventually occurring in any instance of importance, 
 between what an individual considers to be the sense of 
 Scripture and that which he finds Antiquity to put upon it, 
 the previous question must be asked, whether such difference 
 is likely to arise. It will not arise in the case of the majority, 
 nor again in the case of serious, sensible, and humble minds ; 
 
xvi PREFACE. 
 
 and where men are not such, it will be but one out of many 
 difficulties. A person however, thus circumstanced, whether 
 from his own fault or not, is in a difficulty; difficulties are 
 often our lot, and we must bear them, as we think God would 
 have us. We can cut the knot by throwing off the authority 
 of the Fathers ; and we can remain under the burden of 
 the difficulty by allowing that authority ; but, however we 
 act, we have no licence to please our taste or humour, but 
 we act under a responsibility. 
 
 Two main respects have been mentioned, in which the 
 concordant testimony of the Fathers may be considered to 
 throw light upon the sense of Scripture : on these a few words 
 are now necessary with a special reference to S. Cyril, — first 
 as regards the doctrine of Scripture, next as regards the in- 
 terpretation of texts. Now it will be found that they are 
 more concordant as to the doctrines themselves contained in 
 Scripture, than as to the passages in which these are contained 
 and their respective force ; and, again, that they are more 
 concordant in their view of the principles upon which Scrip- 
 ture is to be interpreted, than in their application of these 
 principles, and their view of the sense in consequence to be 
 assigned to particular texts. This was to be expected, as 
 may easily be made appear. 
 
 There seems to have been no Catholic exposition of Scrip- 
 ture, no traditionary comment upon its continuous text. The 
 subject-matter of Catholic tradition, as preserved in the 
 writings of the Fathers, is, not Scripture interpretation or 
 proof, but certain doctrines, professing to be those of the 
 Gospel : and since among these we find this, " that Scripture 
 contains all the Gospel doctrines," we infer, that, according to 
 the mind of the Fathers, those very doctrines which they 
 declare to be the Christian faith are contained in and are to be 
 proved from Scripture. But where they occur in Scripture 
 cannot be ascertained from the Fathers, except so far as the 
 accidental course of controversy has brought out their joint 
 
PREFACE. xvii 
 
 witness concerning certain great passages, on which they do 
 seem to have had traditionary information. The Arian and 
 other heresies obliged them to appeal to Scripture in behalf 
 of a certain cardinal doctrine which they held by uninter- 
 rupted tradition ; and thus have been the means of pointing 
 out to us particular texts in which are contained the great 
 truths which were assailed. But while we are thus furnished 
 with a portion of the Scripture proof of Catholic doctrine, 
 guaranteed to us by the unanimous consent of the Church, 
 it is natural also, under the circumstances above mentioned, 
 that many of the discussions which occurred should contain 
 appeals to Scripture of a less cogent character, and evidenc- 
 ing the exercise of mere private judgment upon the text in 
 default of Catholic Tradition. The early Church had read 
 Scripture not for argument but for edification; it is not 
 wonderful that though holding the truth, and seeing it in the 
 inspired text, and often seeing there what we fail to see, she 
 should nevertheless be as little able to distribute exactly each 
 portion of the truth to each of its places in the text, and to 
 -analyze the grounds of those impressions which the whole 
 conveyed, as religious persons in the private walks of life 
 may be now-a-days. Accordingly her divines, one by one, 
 while they witness to the truth itself most sufficiently, as 
 speaking from Tradition, yet often prove it insufficiently, as 
 relying necessarily on private judgment. 
 
 For instance, the text, He that hath seen Me, hath seen 
 the Father, is taken by S. Cyril, agreeably with other early 
 writers, as a proof that Christ is in all things like (o/wioj h 
 n-acrjv) to the Father ; (Lect. xi. 18.) and the text, Except a 
 man be born of water and of the Spirit, as a proof of the 
 necessity of Baptism. (Lect. iii. 4.) But though there are 
 many of equal cogency, there are many also, about which 
 there may be fairly difference of opinion, as when he inter- 
 prets, Surely God is in thee, (Isai. 45, 14.) of the Indwelling 
 of the Father in the Son. (Lect. xi. 16.) 
 
 c 
 
xviii PREFACE. 
 
 And, while it is not at all surprising even though the 
 Fathers should occasionally adduce texts as proofs of certain 
 doctrines which are not so, neither is it strange that they 
 should overlook proofs which did exist, and which we are 
 able to discern. For they were in the light of a recent 
 Tradition; we are in the twilight of a distant age; and our 
 minds, like eyes accustomed to the twilight, may discern 
 much in the dark parts of Scripture, which were hid from 
 them by their very privilege. 
 
 Such imperfections,however,in the Scripture proofs adduced 
 by the Fathers, whether in excess or defect, do not interfere 
 at all with their maintenance of the great principles that there 
 is a Faith, and that it is in Scripture. As far as S. Cyril 
 is concerned, the following passages witness both truths 
 clearly. " This Seal," he says, speaking of the Creed, " have 
 thou ever in mind ; which now by way of summary has 
 been touched on in its heads, and, if the Lord grant, shall 
 hereafter be set forth according to our power with Scripture 
 proofs. For concerning the divine and sacred mysteries of 
 the Faith, we ought not to deliver even the most casual re- 
 mark without the Holy Scriptures; nor be drawn aside by 
 mere probabilities, and the artifices of argument. Do not then 
 believe me because I tell you these things, unless thou receive 
 from the Holy Scriptures the proof of what is set forth; for 
 this salvation, which is of our faith, is not by ingenious reason- 
 ings, but by proof from the Holy Scriptures." (Lect. iv. 1 7.) 
 
 Again: " Take thou and hold that faith only as a learner 
 and in profession, which is by the Church delivered to thee, and 
 is established from all Scripture. For since all cannot read 
 the Scripture, but some as being unlearned, others by busi- 
 ness, are hindered from the knowledge of them, in order that 
 the soul may not perish for lack of instruction, in the Articles 
 which are few we comprehend the whole doctrine of the 
 faith . . . Commit to memory the Faith, merely listening to 
 the words; and expect at the fitting season the proof of each 
 
PREFACE. xix 
 
 of its parts from the Divine Scriptures. For the Articles of 
 the Faith were not composed at the good pleasure of man ; 
 but the most important points chosen from all Scripture, . 
 make up the one teaching of the Faith. An d as the mustard 
 seed in a little grain contains many branches, th us also this 
 Faith, in a few^wordsjjias. enfoldj^ jnjtsjbosom the whole 
 knowledge of godliness contained both in the Old and New 
 Testaments." (Lect. v. 12.) The doctrine, expressed in these 
 and other passages of S. Cyril, is implied and assumed in a 
 most striking way in a number of others b . 
 
 So much on the Scripture proof of doctrine as contained in 
 the Fathers; as to the doctrinal sense of Scripture, the 
 second point to be spoken of, what has been already observed 
 is quite consistent, not to say connected with the remark to 
 be made concerning it, viz. that the Fathers are far more con- 
 cordant in assigning principles of Scripture interpretation, than 
 in the interpretation of particular passages. Indeed the very 
 view they took of the Bible led to variety, apparent discordance, 
 and private conjecture in interpreting it. They considered it 
 to be a sort of storehouse of sacred treasures , contained under 
 the letter in endless profusion, piled, as it were, one on another, 
 with order indeed and by rule, but still often so deeply lodged 
 within the text, that from ordinary eyes they were almost 
 hidden*. Hence it was considered as a duty and privilege 
 proposed to the Christian, to find out the " wondrous things 
 of God's law;" and no meaning was so remote from the 
 literal text as to be proved thereby to be foreign to it in 
 the Divine intention. While then, according to their dispo- 
 sition or school of theology, they were led, more or less, 
 to attempt to search into the deep mysteries of Scripture for 
 themselves 8 , they felt little difficulty in multiplicity of inter- 
 pretations, little fear of inconsistency. And while such a prin- 
 
 b xi. 12. xii. 5. xiii. 8, 9. xiv. 2. xvi. d xii. 16. xiii. 14. ix. 13. 
 1, 2. 24. e iii. 16. yi. 28, 29. xii. 19. 
 
 c xi. 12. 
 
 C2 
 
xx PREFACE. 
 
 ciple as has been described necessarily led them to diversity 
 in their interpretations, that diversity does but increase our 
 • evidence of the fact of their one and all holding that prin- 
 ciple; and thus, while their value as commentators varies 
 with their personal qualification's, their adherence to that 
 principle comes to us as a Catholic tradition. 
 
 Instances of individual, local, or transitory opinion, that 
 is, of what would at present, rightly or wrongly, be called 
 fancifulness and caprice, are frequent in S. Cyril's Lectures, 
 and scarcely need specifying. Such, for example, is his in- 
 terpreting, " Look unto the rock whence ye are hewn," of 
 the Holy Sepulchre, (Lect. xiii. 35.) or " At evening time it 
 shall be light," of the circumstances of the Crucifixion ; (Lect. 
 xiii. 24.) and much more his considering, " Thou hast wrought 
 salvation in the midst of the earth" (Lect. xiii. 28.) to allude 
 to Golgotha, and " the fountain sealed," to Christ in the 
 sepulchre after the sealing of the stone. (Lect. xiv. 5.) 
 
 These interpretations, whether his own or not, and whether 
 true or not, do not profess to be traditional, and are but 
 witnesses, to the great principle from which they proceed, of 
 the everliving intelligence, deep and varied meaning, and inex- 
 haustible fulness of Holy Scripture. This indeed he himself 
 declares in one place in words which may be suitably ex- 
 tracted. After giving two conjectures concerning the doctrinal 
 meaning of the Blood and Water, which came from our Lord's 
 side, viz. that it typifies the Jews' imprecation of His blood 
 upon them and Pilate's washing his hands of it, or again the 
 condemnation of the Jews and the baptismal pardon of Chris- 
 tians, he adds, " For nothing happened without a meaning, 
 (oiUv eixrj ytyovev.) Our fathers who have written comments, 
 have given another reason of this matter. For since in the 
 Gospel the power of salutary Baptism is two-fold, that be- 
 stowed by means of water on the Illuminated, and that to holy 
 Martyrs in persecutions through their own blood, there came 
 out of that salutary side blood and water," &c. (Lect. xiii. 21.) 
 
PREFACE. xxi 
 
 When then it is inquired, what information is given us by 
 the Fathers, concerning Scripture or Catholic doctrine, we 
 reply, that they rather declare doctrine and say that it is 
 in Scripture, than prove it by Scripture, at once concord- 
 antly and in detail; and again, that they rather tell 
 us how we must set about interpreting Scripture, than au- 
 thoritatively interpret it for us. It is presumed that this is 
 on the whole correct ; true as it also is, that on a number of 
 the most important points of doctrine they have preserved to 
 us, with an unanimity which is an evidence of its Apostolic 
 origin, the very texts in which they are contained. Still 
 after all the Fathers are rather led to dwell on Scripture by 
 itself, and on the doctrinal system by itself, as two distinct, 
 parallel, and substantive sources of divine information, than 
 to blend and almost identify the two, as a variety of circum- 
 stances has occasioned or obliged us to do at this day. 
 
 It would at first sight seem unnecessary to add to what has 
 been said, any remark on mistakes or apparent mistakes com- 
 mitted by S. Cyril in matters of fact; but as this is often a 
 ground of misconception, the subject shall be briefly noticed. 
 For instance, as to his statement concerning the discovery of the 
 True Cross f , he is to be treated as any other historical witness 
 under the same circumstances, and the weight of his evidence, 
 whatever it is, is to be balanced against the improbability of 
 the fact recorded, whether antecedent, or arising from the 
 silence concerning it of Eusebius and Constantine. Again, we 
 may well allow that he was not a natural historian, without 
 hurting his theological character. It is true that he believed 
 in the existence of the Phoenix 8 , and argued from the analogy 
 afforded by it in favour of the Resurrection. That is, he was 
 philosophical on false grounds. And in like manner persons 
 have proved, as they thought, the Noachical deluge from stones 
 found on the top of hills, or have attributed it to the action 
 
 f Lect. iv. 10. x. 19. *"i. 4. s xviii. 8. 
 
xxii PREFACE. 
 
 of a comet, or have believed or doubted the existence of the 
 sea serpent or the dodo, and never have been reckoned worse 
 or better divines for either success or failure in such con- 
 jectures. It as little follows that a theologian must be an 
 ornithologist, as that an ornithologist or comparative anato- 
 mist must be a theologian ; and as no one in this day would 
 reckon ignorance of divinity as a bar to eminence and au- 
 thority in scientific researches, so it betrays a poverty of 
 argument to reproach S. Cyril, or Eusebius, or S. Clement 
 before them, with not being proficients in a branch of know- 
 ledge which has been a peculiar study of modern times. 
 They did not profess to be natural historians; let it be 
 enough for this age to cultivate physical science itself, 
 without molesting the Fathers with its new standards of 
 intellectual superiority. Let it be enough for it to despise 
 the province of theology, without seeking to remodel it. 
 The Fathers did not profess the science on which it prides 
 itself; nothing but inspiration could secure them from 
 shewing ignorance concerning it; and no one pretends that 
 S. Cyril or S. Clement were inspired. 
 
 It is only necessary to add with respect to the present 
 Translation, that for almost the whole of it the Editors are 
 indebted to Mr. Church, Fellow of Oriel College. It has 
 been made from the Benedictine Text compared with the 
 Oxford Edition of Milles, the Benedictine Sections in the 
 separate Lectures being marked by numbers at the beginning 
 of the paragraphs, and the Oxford sections on the margin. 
 The few notes which are introduced are almost confined to the 
 elucidation of matter of fact, and have been kept clear as far 
 as possible from the expression of opinions; in drawing them 
 up, much use has been made of the valuable information 
 contained in the Oxford and Benedictine Editions. Such 
 words of S. Cyril as have a theological, controversial, or 
 critical importance, are usually placed in the margin opposite 
 
PREFACE. xxiii 
 
 their place in the Translation. The quotations from Scrip- 
 ture are given in the words of our received version, wherever 
 the Greek of Cyril admitted of it; when otherwise, it has 
 been signified in the margin. 
 
 J. H. N. 
 Oxford, 
 The Feast of St. Matthew, 1838. 
 
Notice concerning the Churches in which the Lectures 
 mere delivered. 
 
 It has already been observed, that St. Cyril delivered the 
 following Lectures in the year 347 or 348. He delivered 
 them without book, in the Churches raised over the spot 
 made sacred by our Lord's death, burial, and resurrection; 
 those addressed to the Catechumens, excepting the Intro- 
 ductory Lecture, in the evening, that being the usual time for 
 religious meetings during Lent; and those on the Mysteries, 
 at noon. 
 
 It may be interesting to the reader to be put in possession 
 of Eusebius's description of the Basilica and Church, which 
 Constantine erected, in which the Lectures were delivered. 
 The circumstance of its being contemporaneous history will 
 be considered perhaps to compensate for the turgidness of 
 the style. In his panegyric upon Constantine, he briefly 
 noticed the buildings in question thus: 
 
 " As regards Palestine, in the midst of the royal home of 
 the Hebrews, at the very place of the Saving Witness % he 
 employed himself in ornamenting richly and with munificent 
 earnestness a vast House of prayer and Holy Temple to the 
 Saving Sign; and paid honour to the Great Saviour's tomb 
 of eternal memory, His very trophy raised over death, with 
 decorations not to be described." c. 9. 
 
 And more at length in his life of the same Emperor. " He 
 considered it his duty to constitute that most blessed spot in 
 Jerusalem, of the Saving Resurrection, an object of admiration 
 and reverence to all. Accordingly he gave orders to construct 
 there a House of Prayer, not projecting it apart from God, 
 but moved in spirit by the Saviour Himself. For in former 
 
 • Vid. Cyril, Lect. xiv. 6. 
 
XXV 
 
 days irreligious men, or rather the whole race of evil spirits 
 by means of them, had made it a point to consign over that 
 divine monument of immortality to darkness and oblivion. . . . 
 Not sparing their labour in the work, and bringing earth 
 from other places, they conceal the whole place ; and then 
 raising it up high and paving it with stones, they bury the 
 divine treasure somewhere beneath under this vast mound. 
 Then as though nothing more was to be done, above that 
 ground, they contrive a sepulchre, dreadful indeed for souls ; 
 by building a dark shrine of dead idols to the unchaste spirit 
 called Venus. And there they offered impure sacrifices upon 
 
 profane and guilty altars No one ever, governor, or 
 
 general, or emperor himself, was found equal for the over- 
 throw of this daring deed, but one, the favoured of the All 
 Sovereign God. Influenced then by a Divine Spirit, he bore 
 not that the place aforenamed should be hidden under that 
 unholy mass, by the counsels of enemies, forgotten and un- 
 known; he yielded not to the wickedness of the perpetrators 
 of the deed ; so, invoking God his Helper, he bids purify the 
 place, deeming it fitting that what had been the most polluted 
 by our enemies, should receive the noblest work of good 
 through him. And upon the word the structures of falsehood 
 began to fall upon the ground from their height above ; and 
 images, evil spirits, and the whole edifice of error fell into 
 pieces and were demolished. Nor did the Emperor's zeal 
 rest here ; but he orders to carry off and cast away, far away 
 from the spot, the materials, wood and stone. Deeds followed 
 upon word; yet even at this point was he not satisfied. 
 Again, divinely moved, he commanded to dig deep and carry 
 out the soil itself, together with the mound, far away, as 
 having been polluted by the mire of devilish sacrifices. This 
 too was instantly done ; on which another foundation instead 
 of the first came to light, one in the depth of the earth, and 
 the awful and all-holy Witness of the Saving Resurrection 
 came to light beyond all hope ; and then that cave, a holy of 
 holies, began to image forth the scene of the revival of the 
 
XXVI 
 
 Saviour. Thus after its setting in darkness, it again came forth 
 to the light ; and to those who came to see, it afforded a manifest 
 view of the history of the things done there, witnessing by facts 
 more vocally than any voice the Saviour's resurrection. All 
 this being done, immediately the Emperor by pious edicts 
 and unsparing contributions, commands to build about the 
 Saving Cave, a House of prayer, worthy of God, with rich 
 and royal magnificence, having long proposed this, and 
 contemplated the future with special eagerness; — sending to 
 the Governors of the Eastern provinces, by unsparing and 
 loving contributions to accomplish an extraordinary, great, 
 and rich work ; and to the then Bishop of Jerusalem, [Maca- 
 rius,] the following letter, &c 
 
 " First of all, he set about the decorations of the Sacred 
 Cave itself, that divine monument, by which an Angel 
 dazzling with light once told good tidings of the regene- 
 ration manifested to all through the Saviour. This then first, 
 as the beginning of the whole, the Emperor's devotion en- 
 riched with choice pillars and much embellishment, beauti- 
 fying it with ornaments of every sort. 
 
 " Next he passed over an ample space opened to the sky ; 
 which was paved with shining stone, and surrounded on three 
 sides with long porticos. 
 
 " But on the fourth side which was opposite the Cave, and 
 looked eastward, was added the Royal Temple, [the Basilica,] 
 an extraordinary work, rising to an immense height, and 
 spread out in exceeding length and width. The inner walls 
 were covered with marble slabs of various colours, and the out- 
 side face of the walls, shining with polished stones closely fitted 
 together, was a specimen of supernatural beauty not inferior 
 to the look of marble. The roof without was protected with 
 lead, as a defence against the weather ; and the roof within 
 was composed of carved fretwork, and by means of compart- 
 ments stretched its vast expanse over the whole Basilica, and 
 was covered throughout with resplendent gold, so as to make 
 the whole Temple dazzling as with a blaze of light. 
 
xxvu 
 
 " On each side ran a portico with two ranges along the 
 length of the Temple, both above and under ground ; and of 
 this too the roof was enriched with gold. The outside ranges 
 consisted of enormous columns; and the inside of qua- 
 drangular buttresses highly ornamented. Three handsome 
 doors on the East let in the multitude who would enter. 
 
 " At the opposite end, was the perfection of the whole work, 
 a hemisphere b , at the top of the Basilica; girt with twelve 
 pillars according to the number of the Apostles of the Saviour, 
 with capitals ornamented with large silver cups, which the 
 Emperor himself gave as a most beautiful offering to his 
 God. 
 
 " Hence, as one goes forward to the entrances lying before 
 the Temple, he interposed an open court ; and on each side, 
 first a hall, then porticos, and then hall doors. Next, reaching 
 into the broad marketplace, was placed the vestibule of the 
 whole tastefully fashioned, affording to those who were passing 
 outside a striking view of the wonders within. 
 
 " This Temple then the Emperor raised as a conspicuous 
 Witness of the Saving Resurrection, beautifying it with rich 
 and royal materials. And he embellished it with innumerable 
 gifts of undescribable splendour, with gold, silver, precious 
 stones of every kind ; of which the exquisite workmanship in 
 particular, whether in size, number, or variety, does not admit 
 of being recounted here." (iii. 25 — 40.) 
 
 A ground-plan of the Church and Basilica is subjoined: — 
 
 b i. e. the Apsis where the Altar was. 
 
-**- 
 
 m n n 
 
 _s t aj Ls e_ 
 
A. The Anastasis, that is, the Church upon the site of the 
 Holy Sepulchre; where S. Cyril delivered his last five Lec- 
 tures. (Lect. xviii. 33.) 
 
 The Holy Sepulchre was within a stone's cast of the top of Golgotha, on the 
 southern side of the hill. It originally consisted of two cares, (Lect. xiv. 9.) an 
 inner and an outer, of which the latter was destroyed hy Constantine. The 
 former, which he left,' and, as it would appear, (vid. above note a on Lect. xiv. 
 9.) cut off from the main body of the rook, is shaped round outside like ahorseshoe 
 with the circular part towards the West, and is entered by the East. Inside it 
 remains apparently in its ancient form of a trapezium ; the roof can be touched 
 with the hand, and on the North is an opening in the face of the rock, where our 
 Lord's body seems to have been placed. The stone which had been placed at 
 the mouth of the cave lay in S. Cyril's time near the Sepulchre whether within 
 or without. (Lect. xiii. 39.) The Church built over the Holy Sepulchre was 
 circular. 
 
 B. Golgotha or Calvary, the place of our Lord's Cruci- 
 fixion. 
 
 The whole mount, including the site of the sacred buildings, was sometimes 
 called Golgotha. (Vid. Lect. iv. 10. 14. xvi. 4.) Sometimes only its top where 
 the Crucifixion actually took place, which was to the North of the Basilica of the 
 Holy Cross. (Lect. xiii. 4.) It was without the walls of the ancient city, to 
 the North of Mount Sion, and about a mile and a half to the "West of the Mount 
 of Olives ; and in S. Cyril's time it was a wild desolate spot, some traces remain- 
 ing of the garden in which the Sepulchre was situated. (Lect. xiv. 5.) 
 
 C. The Basilica of Constantine, or Church of the Holy 
 Cross, (Euseb. Laud. C. 9.) called also the Martyrium or 
 Testimony, as being built close upon and in memory of our 
 Lord's Passion ; where S. Cyril delivered his first eighteen 
 Lectures. 
 
 The Basilica of the Holy Cross, lay to the "West of the Holy Sepulchre, being 
 connected with it by a court open above, paved with choice marble, and bounded 
 on all but the "West side with a portico. It lay higher than the court, from which 
 it seems to have been entered by steps ; and there were three doors at the entrance, 
 through which the Holy Sepulchre and the summit of Golgotha were seen. 
 Porticos ran along the North and South, and the Altar was at the West end. 
 
 a. The Holy Sepulchre, with the entrance on the East. 
 
 b. The open Court connecting the Anastasis or Church of 
 the Holy Sepulchre, with the Basilica of the Holy Cross. 
 
 c. Steps up to the Basilica. 
 
 d. Entrances. 
 
 e. Ambo, where was the place of reading Scripture and 
 preaching. 
 
 f. Altar. 
 
 g. Bishop's Throne. 
 
 h. Spring of water for the Baptistery. 
 
CATECHETICAL LECTURES 
 
 OF 
 
 S. CYRIL. 
 
 LECTURES ADDRESSED TO CANDIDATES FOR BAPTISM DURING 
 LENT, IN THE BASILICA OF THE HOLY CROSS. 
 
 INTRODUCTORY LECTURE. 
 
 Page 1. 
 
 [Delivered in full Church, and therefore perhaps on a Sunday.] 
 
 LECTURE I. 
 
 Page 10. 
 ON THE PURPOSE OF MIND NECESSARY FOR BAPTISM. 
 
 Isaiah i. 16 — 19. 
 Wash you, make you clean; put away the evil of your doings 
 from before Mine eyes; cease to do evil; learn to do well; 
 seek judgment, relieve the oppressed, judge the fatherless, 
 plead for the widow. Come now, and let us reason together, 
 sailh the Lord: though your sins be as scarlet, they shall 
 be as white as snow; though they be red like crimson, they 
 shall be as wool. If ye be willing and obedient, ye shall 
 eat the good of the land. 
 
 [Prohahly in the first week.] 
 
 LECTURE II. 
 Page 14. 
 
 ON THE POWER OF REPENTANCE FOR THE REMISSION OF SIN. 
 
 Ezekiel xviii. 20 — 23. 
 The righteousness of the righteous shall be upon him, and the 
 wickedness of the wicked shall be upon him. But if the 
 wicked will turn from all his sins that he hath committed, 
 
xxxii CONTENTS. 
 
 and keep all My statutes, and do that which is lawful and 
 right, he shall surely live, he shall not die. All his trans- 
 gressions that he hath committed, they shall not be men- 
 tioned unto him ; in his righteousness that he hath done he 
 shall live. Have I any pleasure at all that the wicked 
 should die? saith the Lord God: and not that he should 
 return from his ways, and live? 
 
 [Probably in the first week.] 
 
 LECTURE III. 
 
 Page 25. 
 
 ON HOLY BAPTISM. 
 
 Romans vi. 3, 4. 
 Know ye not, that so many of us as were baptized into Jesus 
 Christ, were baptized into His death ? There/ore we are 
 buried with Him by Baptism into death, that like as 
 Christ was raised tip from the dead by the glory of the 
 Father, even so we also should walk in newness of life. 
 [Probably in the first week.] 
 
 LECTURE IV. 
 
 Page 34. 
 
 ON THE TEN POINTS OF FAITH. 
 
 Colossians ii. 8. 
 Beware lest any man spoil you through philosophy and vain 
 deceit, after the tradition of men, after the rudiments of 
 the world, and not after Christ. 
 
 [Probably in the first week.] 
 
 LECTURE V. 
 
 Page 52. 
 
 ON FAITH. 
 
 Hebrews xi. 1, 2. 
 
 Now faith is the substance of things hoped for, the evidence of 
 
 things not seen : for by it the elders obtained a good report- 
 
CONTENTS. xxxiii 
 
 LECTURE VI. 
 
 Page 60. 
 ON THE DNITY OF GOD. 
 
 Isaiah xlv. 16, 17. 
 They shall go to confusion together that are partakers of idols; 
 but Israel shall be saved in the Lord with an everlasting 
 salvation, ye shall not be ashamed nor confounded world 
 without end. 
 
 LECTURE VII. 
 
 Page 79. 
 ON GOD, THE FATHER. 
 
 Eph. iii. 14, 15. 
 For this cause I bow my knees unto the Father of our Lord 
 Jesus Christ, of whom the whole family of heaven and 
 earth is named. 
 
 [Next day to the sixth.] 
 
 LECTURE VIII. 
 
 Page 86. 
 ON THE SOVEREIGNTY OF GOD. 
 
 Jer. xxxii. 18, 19. 
 
 The Great, the Mighty God; the Lord of Hosts is His Name, 
 
 great in counsel, and mighty in work. 
 
 [Next day to the seventh.] 
 
 LECTURE IX. 
 
 Page 90. 
 ON GOD, THE CREATOR OF ALL THINGS. 
 
 Job xxxviii. 2, 3. 
 Who is this that darkeneth counsel by words without know- 
 ledge f Gird up now thy loins like a man ; for I will 
 demand of thee, and answer thou Me. 
 
 c 
 
xxxiv CONTENTS. 
 
 LECTURE X. 
 
 Page 98. 
 ON THE ONE LORD, JESUS CHRIST. 
 
 1 Corinthians viii. 5, 6. 
 
 For though there be that are called gods, whether in heaven 
 or in earth, (as there be gods many and lords many,) but 
 to us there is One God the Father, of whom are all things, 
 and we in Him ; and one Lord Jesus Christ, by whom are 
 all things, and we by Him. 
 
 LECTURE XI. 
 
 Page 110. 
 
 ON THE SON OF GOD, AS ONLY-BEGOTTEN, BEFORE ALL AGES, 
 AND THE CREATOR OF ALL THINGS. 
 
 Hebrews i. 1, 2. 
 
 God, who at sundry times and in divers manners spake in 
 times past unto the Fathers by the Prophets, hath in these 
 last days spoken unto us by His Son. 
 
 [Next day to the tenth.] 
 
 LECTURE XIT. 
 Page 123. 
 
 ON THE INCARNATION OF THE SON OF GOD. 
 
 Isaiah vii. 10 — 14. 
 
 Moreover the Lord spake again unto Ahaz, saying, Ask thee 
 a sign of the Lord thy God; ask it either in the depth, or 
 in the height above. And Ahaz said, I will not ask, 
 neither will I tempt the Lord. And he said, Hear ye 
 now, O House of David; is it a small thing for you to 
 weary men, but will ye weary my God also ? Therefore 
 the Lord Himself shall give you a sign; Behold, a Virgin 
 shall conceive, and bear a Son, and shall call His Name. 
 Immanuel. 
 
 [Next day to the eleventh.] 
 
CONTENTS. xxxv 
 
 LECTURE XIII, 
 
 Page U2. 
 
 ON THE CRUCIFIXION AND BURIAL OF CHRIST. 
 
 Isaiah liii. 1, 7. 
 Who hath believed our report ? and to whom is the arm of 
 the Lord revealed? .... He is brought as a lamb to the 
 slaughter, and as a sheep before her shearers is dumb, so 
 He openeth not His mouth. 
 
 [Some days before the fourteenth.] 
 
 LECTURE XIV. 
 
 Page 165. 
 
 ON THE RESURRECTION, ASCENSION, AND EXALTATION 
 
 OF CHRIST. 
 
 1 Corinthians xv. 1 — 4. 
 Moreover, brethren, I declare unto you the Gospel which I 
 preached unto you, which also ye have received, and wherein 
 ye stand; by which also ye are saved, if ye keep in memory 
 what I preached unto you, unless ye have believed in vain. 
 For I delivered unto you first of all that which I also 
 received, how that Christ died for our sins according to the 
 Scriptures; and that He was buried, and that He rose 
 agairt the third day according to the Scriptures. 
 
 [On a Monday in the beginning of the month Xanthicus, (April,) shortly after 
 
 the Equinox.] 
 
 LECTURE XV. 
 
 Page 183. 
 
 ON THE SECOND ADVENT, THE LAST JUDGMENT, AND THE 
 
 PERPETUITY OF CHRIST'S KINGDOM. 
 
 Dan. vii. 9 — 14, 
 
 / beheld till the thrones were cast down, and the Ancient of 
 
 days did sit, Sfc. . . . The judgment was set, and the books 
 
 were opened, fyc. . . . 1 saw in the night visions, and behold 
 
 one like the Son of Man came with the clouds of heaven, 
 
xxxvi CONTENTS. 
 
 and came to the Ancient of days, and they brought Him 
 near before Him. And there was given Him dominion, $c. 
 . . . His dominion is an everlasting dominion, which shall 
 not pass away, fyc. 
 
 LECTURE XVI. 
 
 Page 203. 
 
 ON THE ONE HOLY GHOST, THE COMFORTER, WHICH SPAKE IN 
 
 THE PROPHETS. 
 
 1 Cor. xii. 1, 4. 
 
 Now concerning spiritual gifts, brethren, I would not have 
 you ignorant. . . . Now there are diversities of gifts, but 
 the same Spirit. 
 
 [A few days before Easter.] 
 
 LECTURE XVII. 
 
 Page 220. 
 ON THE HOLY GHOST. 
 
 1 Cor. xii. 8. 
 
 For to one is given by the Spirit the word of wisdom ; to 
 
 another the word of knowledge by the same Spirit; §>c. 
 
 [A few days before Eaater.] 
 
 LECTURE XVIII. 
 
 Page 240. 
 
 ON THE RESURRECTION OF THE FLESH, THE CATHOLIC 
 CHURCH, AND THE LIFE EVERLASTING. 
 
 Ezekiel xxxvii. 1. 
 
 The hand of the Lord was upon me, and carried me out in 
 the Spirit of the Lord, and set me down in the midst of 
 the valley which was full of bones. 
 
 [On Easter Eve.] 
 
CONTENTS. xxxvii 
 
 LECTURES ADDRESSED TO THE BAPTIZED IN EASTER WEEK 
 IN THE CHURCH OF THE HOLY SEPULCHRE. 
 
 LECTURE XIX. 
 (on the MYSTERIES. I.) 
 Page 258. 
 ON THE BITES BEFORE BAPTISM. 
 
 1 Pet. v. 8—14. 
 Be sober, be vigilant; because your adversary the devil, as a 
 roaring lion, walketh about, seeking whom he may devour, 
 
 [On Monday in Easter Week.] 
 
 LECTURE XX. 
 
 (on the MYSTERIES. II.) 
 
 Page 263. 
 
 ON THE BITE OF BAPTISM. 
 
 Rom. vi. 8 — 14. 
 Know ye not, that so many of us as were baptized into Jesus 
 Christ were baptized into His death f tyc. . . .for ye are not 
 under the Law, but under grace. 
 
 [On Tuesday in Easter Week.] 
 
 LECTURE XXI. 
 
 (ON THE MYSTERIES. III.) 
 
 Page 267. 
 
 ON THE HOLY CHBISM. 
 
 1 John ii. 20—28. 
 
 But ye hare an unction from the Holy One, fyc that, 
 
 when He shall appear, we may have confidence, and not 
 be ashamed before Him at His coming. 
 
 [On Wednesday in Easter Week.] 
 
xxxviii CONTENTS. 
 
 LECTURE XXII. 
 
 (on the mysteries. 17.) 
 
 Page 270. 
 
 ON THE BODY AND BLOOD OF CHRIST. 
 
 1 Cor. xi. 23. 
 / have received of the Lord that which also I delivered 
 unto you, That the Lord Jesus, the same night in which He 
 was betrayed, took bread, 8fc. 
 
 [On Thursday in Easter Week.] 
 
 LECTURE XXIII. 
 
 (on the mvstehies. r.) 
 
 Page 273. 
 ON THE COMMUNION SERVICE. 
 
 1 Pet. ii. 1. 
 Wherefore laying aside all malice, and all guile, and hypo- 
 crisies, and envies, and evil speakings, fyc. 
 
 [On Friday in Easter Week.] 
 
CREED OF THE CHURCH OF JERUSALEM, 
 
 [Collected from St. Cyril's Lectures.] 
 
 We believe in One God, the Father Almighty, Maker of 
 heaven and earth, and of all things, visible and invisible : 
 
 And in One Lord Jesus Christ, the Only-begotten Son of 
 God ; begotten of the Father Very God, before all worlds ; 
 by whom all things were made; who came in the flesh, and 
 was made man of the Virgin and the Holy Ghost; He was 
 crucified and buried ; He rose again the third day ; and 
 ascended into heaven, and sat on the right hand of the 
 Father; and He cometh in glory to judge the quick and the 
 dead; whose kingdom shall have no end: 
 
 And in One Holy Ghost, the Comforter, who spake in the 
 Prophets : and in one Baptism of repentance for the remis- 
 sion of sins : and in one Holy Catholic Church : and in the 
 Resurrection of the dead: and in the Life everlasting. 
 
CATECHETICAL LECTURES 
 
 OP 
 
 S. CYRIL, 
 
 ARCHBISHOP OF JERUSALEM. 
 
 ADDRESSED TO 
 
 CANDIDATES FOR BAPTISM. 
 
 INTRODUCTORY LECTURE. 
 
 1. Aleeady is there on you the savour, of blessedness, O (1.) 
 ye who are soon to be enlightened : already are you gathering *„„«. 
 spiritual flowers, to weave heavenly crowns withal: already |B!1 "' - 
 hath the fragrance of the Holy Ghost refreshed you : already 
 are you at the entrance hall of the King's house : may you be 
 brought into it by the King ! For now the blossoms of the 
 trees have budded ; may but the fruit likewise be perfected ! 
 Thus far, your names have been given in, and the roll-call 
 made for service ; there are the torches of the bridal train 
 and-the longings after heavenly citizenship, and a good pur- 
 pose, and a hope attendant ; for He cannot lie who hath said 
 To them that love God, all things tvork together for good. Rom. 8 
 God is indeed lavish in His benefits : yet He looks for each 28- , 
 man's honest resolve: so the Apostle subjoins, To those who""- 
 are called according to their purpose. Honesty of purpose 
 makes thee called : for though the body be here, yet if the 
 mind be away, it avails nothing. > 
 
 2. Even Simon Magus once came to the Laver of Baptism Acts 8, 
 he was baptized, but not enlightened". His body he dipped 13 ' 
 in water, but admitted not the Spirit to illuminate his heart. 
 
 » S. Austin considers Simon Magus demnation. Vid. in Ps. 103. i. 9. 
 to be born again, but to a greater oon- 
 
2 Baptism is offered to all, but to the unprepared is a curse. 
 
 Inthod. His body went down and came up ; but his soul was not 
 ^ CT " buried together with Christ, nor with Him raised. I mention 
 ' 2 '' such instances of falls, that thou mayest not fail ; for these 
 1 Cor. things happened to them for ensamples, and they are written 
 10 > n - for the admonition of those, who up to this day are ever 
 coming. Let no one of you be iound tempting grace : let no 
 Heb.12 foot of bitterness spring up, and trouble you : let not any of 
 15, you enter, saying, Come, let us see what the faithful do : I 
 will go in and see, that I may learn what is done. Expectest 
 thou to see, and not to be seen : and. thinkest thou to busy 
 thee with what is doing, and God not be busy with thine 
 heart the while ? 
 Mat.22, 3. A certain man in the Gospels busily pried into the 
 marriage feast : he took an unbecoming garment, came in, sat 
 down, and ate; for the bridegroom permitted thus far; whereas, 
 when he saw the white robes of all, he ought himself likewise 
 to have taken such another ; yet he shared like meats with 
 them, being unlike them in fashion and in purpose. But the 
 bridegroom, though bountiful, was not undiscerning ; and, as 
 he went round to each of the guests and viewed them, (not 
 that he was careful how they feasted, but how they behaved,) 
 seeing a stranger, not having a wedding-garment on, he said 
 to him, Friend, how earnest thou in hither ? With what stained 
 raiments ? with what a conscience ? What, though the porter 
 stopped thee not, because of the bountifulness of the enter- 
 tainer ? what, though thou wert ignorant in what fashion thou 
 shouldest enter into the banquet ? yet thou earnest in, thou 
 didst see the glistering fashion of the guests. Shouldest thou 
 llsxhh, not have learned at least from what thou sawest ? Shouldest 
 tiVsx^s, ^hou no t have made a seasonable retreat, that thou mightest 
 ing to have a seasonable return ? but now hast thou turned in unsea- 
 bon'3 U " sonably, that unseasonably thou mightest be thrust out. So 
 emenda-}j e commands his servants, Bind his feet, which have daringly 
 intruded, — bind his hands, which were not skilled to robe him 
 in the bright garment; and casthim into the outer darkness ; for 
 he is unworthy of the wedding torches. Thou hast seen how 
 he fared then ; take heed to thyself. 
 (3.) 4. For we, the ministers of Christ, have admitted every man, 
 and holding as it were the place of door-keepers, have left the 
 door unfastened. Thou hast been free then to enter with a 
 
Those who come lightly, must not go back, but become serious. 3 
 
 soul bemired with sins, and a defiled purpose. Entered thou 
 hast : thou hast passed, thou hast been enrolled. Seest thou 
 these venerable arrangements of the Church ? Viewest thou 
 her order and discipline, the reading of the Scriptures, the »*««»«» 
 presence of the religious, the course of teaching ? Let then *?}'"' 
 the place affect thee, let the sight sober thee. Depart in 
 good time now, and enter to-morrow in better. If avarice 
 has been the fashion of thy soul, put on another, and then 
 come in : put off what thou hadst, cloke it not over : put off, 
 I pray thee, fornication and uncleannesss, and put on the most 
 bright robe of soberness. This charge I give thee, before 
 Jesus the spouse of souls come in, and see their fashion. 
 Thou art allowed a distant day; thou hast a penitence of 
 forty " ; thou hast full time to put off, and to wash thee, to put 
 on, and to enter in. But if thou abide in thy evil purpose, 
 he who speaks is blameless, but thou must not look for grace : 
 for though the water shall receive thee, the Spirit will not 
 accept thee. Whoso is conscious of a wound, let him take 
 the salve : whoso has fallen, let him rise : let there be no 
 Simon among you, no hypocrisy, no idle curiosity about the 
 matter. 
 
 5. Perhaps thou comest on another ground. A man may (4.) 
 be wishing to pay court to a woman, and on that account 
 come hither : and the same applies to women likewise : 
 again, a slave often wishes thus to please his master, or one 
 friend another. I avail myself of this angler's bait, and receive 
 thee, as one who has come indeed with an unsound purpose, 
 
 but art to be saved by a good hope. Thou knewest not per- 
 chance whither thou wast coming, nor what net was taking 
 thee. Thou art within the Church's nets, submit to be taken ; 
 flee not, for Jesus would secure thee, not to make thee die, 
 but by death to make thee live. For thou must die and rise 
 again; thou hast heard the Apostle saying, Dead indeed foKom. 6, 
 sin, but alive unto righteousness. Die then to thy sins, and \ p et 2 
 live to righteousness : yea, from this day forth, live. 24. 
 
 6. Look, I beseech thee, how great dignity Jesus presents 
 to thee. Thou wert called a Catechumen, which means, 
 hearing with the ears, hearing hope, and not perceiving ; 
 
 " InsomeChurchesthisperiodwasof Churches of Italy it seems to have been 
 thirty days ; in other twenty ; in the more than forty. 
 
 B 2 
 
4 Baptism cannot be administered more than once. 
 
 Inthod. hearing mysteries, yet not understanding : hearing Scriptures, 
 
 —yet not knowing their depth. Thou no longer hearest with 
 
 the ears, but thou hearest within ; for the indwelling Spirit 
 henceforth fashions thy mind into a house of God. When 
 thou shalt hear what is written concerning mysteries, then 
 thou shalt understand, what hitherto thou knewest not. And 
 think not it is a trifle thou receivest. Thou, a wretched man, 
 !T(Vr«s.areceivest the Name ofGod; for hear the words of Paul, Oodis 
 \f^ er ' faithful ; and another Scripture, God is faithful and just. 
 justified. This the Psalmist foreseeing, since men were to receive the 
 9. 1 John Name ascribed to God, said in the person of God, I have said, 
 i) 9- ye are Gods, and are all the children of the Most High. 
 6. ' ' But beware lest with the name of believer thou have the 
 purpose of an unbeliever. Thou hast entered into the struggle ; 
 labour therefore in the race, for season thou hast none other 
 such. If thou hadst thy wedding day before thee, wouldest 
 thou not make light of aught besides, and be full of prepara- 
 tions for the feast ? And wilt thou not then, when on the eve 
 of consecrating thy soul to a heavenly spouse, let go' carnal 
 things that thou mayest take hold of spiritual ? 
 
 7, The bath of Baptism we may not receive twice or thrice ; 
 else, it might be said, Though I fail once, I shall go right 
 next time : whereas if thou failest once, there is no setting 
 things right, for there is One Lord, and One Faith, and One 
 Baptism: none but heretics are re-baptized, since their 
 former baptism was not baptism ". 
 (5.) 8. For God seeks nothing else from us, save a good pur- 
 pose. Say not, How are my sins blotted out ? 1 tell thee, from 
 willing, from believing ; what is shorter than this ? But if thy 
 lips declare thy willing, but thy heart is silent, He knows the 
 heart who judgeth thee. Cease then henceforth from every 
 wicked thing : refrain thy tongue from light words, thine eye 
 from sin, thy mind from roving after useless matters. 
 
 9. Let thy feet hasten to the Catechisings, receive with 
 earnestness the Exorcisms; for whether thou art breathed 
 
 c The Marcionites allowed of Baptism eiator being ordained) the words or water 
 
 three times. Epiph. Haer. xlii. 3. Valen- was notduly used. S.Cyprian, and the 
 
 tinustwice. Hieron.inEph.iv.5. What African Church of his day, considered it 
 
 Cyrilsays about heretical baptism should invalidinallcases; so did the Churches of 
 
 be observed. The Roman Church con- AsiaMinor at the same date.S. Dionysius 
 
 sidered it invalid only when (the offi- of Alexandria is claimed on both sides. 
 
Exorcisms through the Spirit drive out the devil from the soul. 5 
 
 upon, or exorcised, the Ordinance is to thee salvation. It is 
 as though thou hadst gold unwrought or alloyed, blended 
 with various substances, with brass, and tin, and iron, and 
 lead : we seek to have the gold pure, but it cannot be cleansed 
 from foreign substances -without fire. Even so, without 
 Exorcisms, the soul cannot be cleansed ; and they are divine, 
 collected from the divine Scriptures. Thy face is veiled d , that 
 thy mind may be henceforth at leisure ; lest a roving eye 
 cause a roving heart. But though thine eyes be veiled, thine 
 ears are not hindered receiving what is saving. For as the 
 goldsmith, conveying the blast upon the fire through delicate 
 instruments, and as it were breathing on the gold which is 
 hid in the hollow of the forge, stimulates the flame it acts upon, 
 and so obtains what he is seeking; so also, exorcisers, in- 
 fusing fear by the Holy Ghost, and setting the soul on fire in 
 the crucible of the body, make the evil spirit flee, who is our 
 enemy, and salvation and the hope of eternal life abide ; and 
 henceforth the soul, cleansed from its sins, hath salvation. 
 Let us then, brethren, abide in hope, surrendering ourselves (6.) 
 and hoping; so may the God of all, seeing our purpose, 
 cleanse us from sins, and impart to us good hopes of our 
 estate, and grant us saving penitence ! He who calls, is God, 
 and thou art the person called. 
 
 10. Abide thou in the Catechisings : though our discourse 
 be long, let not thy mind be wearied out. For thou art 
 receiving thine armour against the antagonist power; against 
 heresies, against Jews, and Samaritans, and Gentiles. Thou 
 hast many enemies ; take to thee many darts ; thou hast many 
 to hurl them at. And thou hast need to learn how to hurl 
 them at the Greek ; how to do battle against heretic, against 
 Jew and Samaritan. The armour indeed is ready, and most 
 ready is the sword of the Spirit ; but thou also must stretch 
 forth thy hands with good resolve, that thou mayest war the 
 Lord's warfare, mayest overcome the powers that oppose thee, 
 mayest escape defeat from every heretical attempt. 
 
 11. This charge also 1 give thee. Study the things that 
 are spoken, and keep them for ever. Think not that they 
 are the ordinary Homilies, which are excellent indeed, and 
 trustworthy, but if neglected to-day, may be attended to 
 
 4 Forthis custom, vid. Bingham, An- Dissert, xii. 15. 
 tiq. x. 2. §.. 12. Basnag. Annal. vol. ii. 
 
6 Christian doctrine to be withheld from Catechumens. 
 
 Introd. to-morrow. On the contrary, the teaching concerning the 
 
 Lect, 
 
 laver of regeneration, delivered in course, how shall it be made 
 up, if to-day it be neglected ? Consider it to be the plant- 
 ing season ; unless we dig, and that deeply, how shall that 
 afterwards be planted rightly, which has once been planted 
 ill? Or consider Catechising to be a kind of building: un- 
 less we dig deep, and lay the foundation, — unless by succes- 
 sive fastenings in the masonry, we bind the frame-work of 
 the house together, that no opening be detected, nor the 
 work be left unsound, nought avails all our former labour. 
 But stone must succeed stone in course, and corner must 
 follow corner, and, inequalities being smoothed away, the 
 masonry must rise regular. In like manner we are bringing 
 to thee the stones, as it were, of knowledge ; thou must 
 hear concerning the Living God ; concerning Judgment ; 
 concerning Christ ; concerning the Resurrection ; and many 
 things are made to follow one the other, which though now 
 dropped one by one, at length are presented in harmonious 
 connection. But if thou wilt not connect then into one 
 whole, and remember what is first, and what is second, the 
 builder indeed buildeth, but the building will be unstable. 
 (7.) 12. Now when the Catechising has taken place, should a 
 Catechumen ask, what the teachers have said, tell nothing 
 to a stranger; for we deliver to thee a mystery, even the 
 hope of the life to come : keep the mystery for Him who pays 
 thee. Let no man say to thee, What harm, if I also know 
 it ? So the sick ask for wine ; but if it be unseasonably given 
 them, it occasions delirium, and two evils follow; the sick 
 man dies, and the physician gets an ill name. Thus is it 
 with the Catechumen also if he should hear from the Believer : 
 the Catechumen is made delirious, for not understanding 
 what he has heard, he finds fault with it, and scoffs at it, and 
 the Believer bears the blame of a betrayer. But now thou 
 art standing on the frontiers ; see thou let out nothing ; not 
 that the things spoken do not deserve telling, but the ear that 
 hears does not deserve receiving. Thou thyself wast once 
 a Catechumen, and then I told thee not what was coming. 
 When thou hast by practice reached the height of what is 
 taught thee, then wilt thou understand that the Catechumens 
 are unworthy to hear them. 
 
 13. Ye who have been enrolled, are become the sons and 
 
Reverence to be observed in Church. 7 
 
 daughters of one Mother. When ye have entered in before (8.) 
 the hour of exorcising, let one of you speak what may pro- 
 mote godliness : and if any of your number be not present, 
 seek for him. If thou wert called to a banquet, wouldest 
 thou not wait for thy fellow-guest ? If thou hadst a brother, 
 wouldest thou not seek thy brother's good ? Henceforth 
 meddle not unprofitably with external matters ; what the city 
 hath done, or the town, or Prince, or Bishop, or Presbyter. 
 Look upward, thy present hour hath need of that. Be still, exp- 
 and know that I am God. If thou seest the Believers minis- '^u'en- 
 tering without care, yet they enjoy security, they know whatw«^- 
 they have received, they are in possession of grace. Butio." ' 
 thou art just now in the turn of the scale, to be received or 
 not: thou must not copy those who are free from care, but 
 cherish fear. 
 
 14. And when the Exorcism is made, until the rest who 
 are exorcised be come, let the men stay with the men, and 
 the women with the women. Here I would allude to Noah's 
 ark; in which were Noah and his sons, and his wife and 
 their wives ; and though the ark was one, and the door was 
 shut, yet had things been arranged suitably. And though 
 the Church be shut, and all of you within it, yet let there be 
 a distinction, of men with men and women with women. Let 
 not the ground of your salvation become a means of destruc- 
 tion. Even though there be good ground for your sitting near 
 each other, yet let passions be away. Then, let the men 
 when sitting have a useful book; and let one read, and 
 another listen : and if there be no book, let the one pray, 
 and another speak something useful ; and let the party of 
 young women be so ordered, that they may either be singing 
 or reading, but without noise, so that their lips may speak, 
 
 but others may not hear. For, says the Apostle, / suffer i Cor. 
 not a woman to speak in the Church: and let the married 14 ' 34 - 
 woman do the same; let her pray, moving her lips, her 
 voice not sounding : that Samuel may come, and thy barren Vid. 
 soul may bear the salvation of God who hears prayer ; for 13 a ™-' ' 
 this is the meaning of the word Samuel. 
 
 15. I will behold each man's earnestness; each woman's (9.) 
 reverence. Let your mind be refined as by fire unto reve- 
 rence, let your soul be forged as metal. Let the stubbornness 
 
8 The benefits of Baptism, 
 
 Introd. of unbelief feel the anvil, let the superfluous scales drop off" 
 
 as of iron, and what is pure remain : let the rust be rubbed 
 
 off, and the true metal be left. May God at length shew you 
 that night, that darkness which shews like day 6 , concerning 
 Ps. 139, which it is said, The darkness shall not be darkened from 
 thee, and the night shall be light as the day. At that time, 
 to each man and woman among you may the gate of paradise 
 be opened; may you then enjoy the fragrant waters, which 
 contain Christ; may you then receive Christ's name, and the 
 efficacious power of divine things ! Even now, I beseech 
 you, lift up the eye of your understanding ; imagine the 
 angelic choirs, and God the Lord of all sitting, and His 
 Only-begotten Son sitting with Him on His right-hand, 
 and the Spirit with them present, and thrones and domi- 
 nions doing service, and each man and woman among you 
 tm&'fts- receiving salvation. Even now let your ears ring with the 
 T'f T1 o' soun d : long for that glorious sound, which after your sal- 
 47. vation, the angels shall chant over you, Blessed are they whose 
 edin our iniquitieshave been for given, and whoe sins have been covered ; 
 version, when, like stars of the Church, you shall enter in it, bright 
 should i Q the outward man and radiant in your souls. 
 bemved. \q_ Great indeed is the Baptism which is offered you. 
 * ■' It is a ransom to captives; the remission of offences'; the 
 death of sin ; the regeneration of the soul ; the garment of 
 light ; the holy seal indissoluble ; the chariot to heaven ; 
 the luxury of paradise; a procuring of the kingdom; the 
 gift of adoption. But a serpent by the wayside is watching 
 the passengers ; beware lest he bite thee with unbelief; he 
 sees so many receiving salvation, and seeks to devour some 
 of them. Thou art going to the Father of Spirits, but thou 
 art going past that serpent ; how then must thou pass him ? 
 Eph. 6, Have thy feet shod with the preparation of the gospel of 
 peace; that even if he bite, he may not hurt thee. Have 
 faith indwelling, strong hope, a sandal of power, wherewith 
 to pass the enemy, and enter the presence of thy Lord. 
 Prepare thine own heart to receive doctrine, to have fellow- 
 ship in holy mysteries. Pray more often, that God may 
 
 " On Easter Eve lights were kept pp. 867- 8. Euseb. vit. Const, iv. 22. 
 burning in the Church all through the Naz. Orat. 42. p. 676. 
 night. Vid. Nyssen. Orat.4.in Resur. 
 
though in the eyes of the world an unprofitable element. 9 
 
 make thee worthy of the heavenly and immortal mysteries. 
 Let neither day be without its work, nor night, but when 
 sleep fails thine eyes, at once abandon thy thoughts to prayer. 
 And shouldest thou find any shameful, any base imagination 
 rising, reflect upon God's judgment, to remind thee of salva- 
 tion ; give up thy mind to sacred studies, that it may forget 
 wicked things. If thou find any one saying to thee, And art 
 thou going to the water, to be baptized in it ? what, hath not 
 the city baths of late ? Be sure that it is the dragon of the sea, 
 who is plotting this against thee ; give no heed to the lips of 
 him who speaketh, but to God who worketh. Guard thine 
 own soul, that thou mayest escape the snare, that abiding in 
 hope, thou mayest become the heir of everlasting salvation. 
 
 17. We indeed, as men, charge and teach these things; (\\\ 
 for you, see you make not our building hay, and stubble, iCor.3, 
 and chaff; that we may not suffer loss, our work being ' " 
 burnt; but make our work, gold and silver and precious 
 stones. It is for me to speak, but thine to second me, and 
 God's part to perfect. Let us nerve our minds ; let us brace 
 up our souls ; let us prepare our hearts ; the race is for our 
 soul, our hope about eternal things. God is able, who knows 
 your hearts, and perceives who is sincere, and who is a 
 hypocrite, both to preserve the sincere, and to give faith to 
 the hypocrite ; nay even to the unbeliever, if he give Him 
 but his heart. And may He blot out the hand-writing that col. 2, 
 is against you, and grant you forgiveness of your former 14, 
 trespasses; 1 may He plant you in the Church, and enlist 
 you for Himself, putting on you the armour of righte- 
 ousness ! And may He fill you with the heavenly things of 
 the New Testament, and give you the indelible seal of the ,^ ay ;- 
 Holy Spirit, throughout all ages, in Christ Jesus our Lord, s * **" 
 to whom be glory for ever and ever ! Amen. * T w. 
 
 To the Reader. 
 These Catechetical Lectures thou mayest put into the 
 hands of candidates for Baptism and of baptized believers, 
 but by no means of Catechumens, nor of any others who are 
 not Christians ; as thou shalt answer to the Lord. And if 
 thou takest a copy of them, write this in the beginning, as in 
 the sight of the Lord. 
 
LECTURE I. 
 
 ON THE PURPOSE OF MIND NECESSARY FOR BAPTISM. 
 
 Isaiah i. 16—19. 
 Wash you, make you clean ; put away the evil of your doings 
 from before Mine eyes ; cease to do evil ; learn to do well ; seek 
 judgment, relieve the oppressed, judge the fatherless, plead fir 
 the widow. Come now, and let us reason together, saith the 
 Lord : though your sins be as scarlet, they shall be as white as 
 snow ; though they be red like crimson, they shall be as wool. 
 If ye be willing and obedient, ye shall eat the good of the land. 
 
 Lect. 1. Disciples of the New Testament, and communicants in 
 - the mysteries of Christ, as yet indeed by calling only, but ere 
 
 I. 
 
 Ezek. Jong by grace, make you a new heart, and a new spirit, that 
 ' ' there may be gladness among the inhabitants of heaven ; for 
 
 Lukei5,if over one sinner that repenteth there is joy, according to the 
 Gospel, how much more shall the salvation of so many souls 
 move the inhabitants of heaven to gladness ? Ye have betaken 
 yourselves- to a good, a most glorious path ; run with awe 
 the race of godliness. Here is present, all-prepared to redeem 
 
 Mat. 11, you, the Only -begotten Son of God, and says, Come unto Me, all 
 ye that labour and are heavy laden, and I will refresh you. 
 You that have on you the harsh clothing of offences, who are 
 
 Prov. 5, holden with the cords of your own sins, listen to the Prophet's 
 voice, saying, Wash you, make you clean ; put away the evil 
 of your doings from before Mine eyes ; that the company of 
 
 Ps. 32, Angels may chant over you, Blessed are they whose iniquities 
 have been forgiven, and whose sins have been covered. Ye 
 who have just lighted the torches of faith, preserve them in 
 your hands unquenched : that He, who once, on this most 
 holy Calvary, opened Paradise to the robber on account of 
 his faith, may grant to you to sing the bridal hymn. 
 
Regeneration in Baptism through faith. 1 1 
 
 2. Whoever here is a slave of sin, let him promptly prepare (2.) 
 himself through faith, for the new birth into freedom and 
 adoption : let him put off the miserable bondage of his 
 sins, let him take on him the blessed bondage of the Lord, 
 that so he may be counted worthy to inherit the kingdom of 
 Heaven. Put off the old man, which is corrupt according to Eph. 4, 
 the deceitful lusts, by means of the Confession ; that you c ^ 3 * 
 may put on the new man, which is renewed after the know-p- 
 ledge of Him that created him. Get you the earnest of the 2 Cor. 
 Holy Spirit, through faith, that you may be able to be ' 
 received into the everlasting habitations. Come for theLukei6, 
 mystical Seal, that you may be well-known to the Master : be T ^„ ^ a . 
 ye numbered with the holy and spiritual flock of Christ, so*"**', 
 shall ye be set apart on His right hand, and inherit the life $«. 
 which is prepared for you. For they, who are yet encom- 
 passed with the rough covering of their sins, have their lot on 
 
 His left hand, because they come not to the grace of God, 
 which is given through Christ at the new birth of the Holy 
 Bath ; a new birth not of bodies, but the spiritual new birth 
 of the soul. For our bodies are born by means of parents 
 who are seen, but our souls are born again by means of faith ; 
 for the Spirit bloweth where It listeth. And then it is John 3, 
 given thee to hear, if thou be worthy, Well done, thou good^^^ 
 and faithful servant, when thy conscience is found clean from 2 i- 
 hypocrisy. 
 
 3. For if there be any one here who thinks to tempt grace, (3.) 
 he deceives himself, and knows not its power. Keep thy soul 
 free from hypocrisy, O man, by reason of Him who searcheth 
 hearts and reins : for as those who make a levy for war inquire 
 into the ages and the make of their recruits, so also doth the 
 Lord, enlisting souls, examine into their purpose of mind. If 
 any has a secret hypocrisy, He rejects that man as unfit for 
 
 the true service : but if He find a man worthy, to him He 
 gives grace readily. He gives not holy things to dogs ; but 
 when He discerns the good conscience, there He gives that 
 Seal of salvation, that wondrous Seal, which devils tremble at, 
 and Angels recognise : that the one may be scared away and 
 flee, and the others may attend on it, a s kindred to them- 
 selves. From those then who receive this spiritual or saving" 
 Seal, is* required a disposition of mind kindred to it : for as a 
 
12 Baptism transplants into an invisible state. 
 
 Lect. writing-reed or a dart has need of one to use it, so does grace 
 — '- — require believing minds. 
 
 (4.) 4. Such thou art receiving, no perishable instrument, but 
 a spiritual. Henceforth thou art planted in the paradise 
 ™> »«»- which the mind sees. Thou receivest a new name, which 
 JJw«. before thou hadst not : before thou wast a Catechumen, now 
 thou wilt be a Believer. Henceforth thou art transplanted 
 among the invisible olive trees, being grafted from the wild 
 into the fruitful, from sins into righteousness, from pollution 
 into purity. Thou hast communion in the Holy Vine : if 
 then thou abide in the vine, thou shalt increase as a fruitful 
 branch ; if thou abide not, thou shalt be utterly consumed by 
 the fire. Let us then bear fruit, as is worthy ; God forbid 
 that in us should be fulfilled what was done to the barren 
 fig-tree, or that Jesus coming should even now curse us for 
 Ps. 52, our barrenness. Rather, may all be able to say, I am like a 
 10- green olive tree in the house of God ; my trust is in the tender 
 mercy of God, for ever and ever, an olive tree not meeting 
 the senses, but the mind, and full of light ; as then it is His 
 part to plant and to water, so it is thine to bear fruit : it is 
 God's to grant grace, thine to receive and preserve. Despise 
 not the gift, because it is given freely, but when thou hast 
 received it, devoutly treasure it. 
 (5.) 5. The present is the season of Confession : confess there- 
 fore what thou hast done, whether in word, or in deed ; 
 2 Cor. whether in the day, or in the night; confess in a time 
 accepted, and in the day of salvation receive the heavenly 
 treasure. Devote thy time to the Exorcisms; be constant at 
 the Catechisings, and store up in memory the matter of them, 
 for they are spoken, not to the ears only, but that faith may 
 stamp them on the mind ; wipe out from thee every care of 
 earth; thou art running for thy soul. Thou art utterly 
 abandoning the things of the world ; what thou art abandon- 
 ing is little, what the Lord is giving is great. Forsake things 
 present, have faith in things to come. Hast thou run so 
 many circles of the year, fruitlessly devoted to the world, and 
 wilt thou not for forty days, devote thyself to prayer, for thy 
 <r;t»/U- soul's sake ? Be still, and know that I am God, saith the 
 ?««, be g cr jpture. Give over talking many idle words, neither back- 
 gaged. bite, nor lend a willing ear to backbiters, rather be prompt to 
 
 Ps. 46, 
 
 l. 
 
Preparation necessary for Baptism. 13 
 
 prayer. Shew by ascetic exercises that thine heart is nerved. 
 Cleanse thy vessel, that thou mayest receive the gift more 
 abundant: for remission of sins is given equally to all: 
 but the communication of the Holy Ghost is bestowed 
 according to each man's faith. If thou hast laboured little, 
 thou shalt receive little: but if thou hast wrought much, 
 ample is the hire: thou runnest for thyself: see to thine own 
 interest. 
 
 6. If thou hast aught against any man, forgive it: thou (6.) 
 comest here to receive forgiveness of offences; thou art 
 bound in turn to pardon the offender ; else with what face 
 wilt thou say to the Lord, Forgive me my many offences, Mat. 18, 
 while thou thyself hast not remitted even the small offence, of ,; f ~k ' 
 thy fellow-servant? Attend diligently at Church: not only wilm. 
 now, when thy attendance is required by the Ministers, but also 
 after thou hast received the gift : for if before it was good to 
 do it, surely it must be good after the bestowal. If before thou 
 wast grafted in, it was a safe course to be watered and tended, 
 it is much more right after the planting. Wresde for thine 
 own soul, especially in days like these; nourish thy soul 
 with sacred readings. For the Lord hath prepared for thee a 
 spiritual table ; therefore do thou also say, after the Psalmist, 
 The Lord is my shepherd, therefore can I lack nothing ; He Ps. 23, 
 shall feed me in a green pasture, and lead me forth beside the 
 waters of comfort ; He shall convert my soul; that Angels 
 may share your joy, and Christ Himself the great High Priest, 
 accepting your holy resolve and offering you one and all to 
 the Father, may say, Behold I, and the children whom GW Hel3 - 2 > 
 hath given Me. May God Himself keep you all, well-pleasing 
 in His sight. To whom be glory and power everlasting. 
 Amen. 
 
LECTURE II. 
 
 ON THE POWER OF REPENTANCE FOR THE REMISSION OF SIN. 
 
 Ezekiel xviii. 20 — 23. 
 
 The righteousness of the righteous shall be upon him, and the 
 wickedness of the wicked shall be upon him. But if the wicked 
 will turn from all his sins that he hath committed, and keep all 
 My statutes, and do that which is lawful and right, he shall 
 surely live, he shall not die. All his transgressions that he 
 hath committed, they shall not be mentioned unto him : in his 
 righteousness that he hath done he shall live. Have I any 
 pleasure at all that the wicked should die f saith the Lord God : 
 and not that he should return from his ways, and live ? 
 
 Lect. 1. Sin is a fearful thing, and unrighteousness is the sorest 
 
 '- — ailment of the soul, secretly sapping its sinews, and exposing 
 
 auniou- j t to e t erna i fj re j a self-chosen evil, the offspring of a man's 
 
 vpctiei- set purpose of mind. For that of our own purpose we sin, 
 
 Jer. 2 tne P ro P ne t says plainly in one place. / planted thee a 
 
 21 - noble vine, wholly a right seed: how then art thou turned 
 
 , into the degenerate plant of a strange vine unto Me? The 
 
 planting is good, the fruit evil: and that evil is from our 
 
 purpose of mind. The planter is blameless, but the vine 
 
 "shall be burnt with fire7f6TiTwas"pTanT;ed 'for good, yet hath 
 
 Eccies. of its own purpose borne fruit to evil. For God, according to 
 
 7 > 29 - the Preacher, hath made man upright ; but they have sought 
 
 Eph. 2, ou t many inventions. And the Apostle says, We are His 
 
 , 1 5i workmanship, created unto good works. The Creator then, 
 
 being good, created for good works : but the creature, of its 
 
 own set purpose, turned to wickedness. Sin, then, is a fearful 
 
 evil, as was said, but not an incurable one ; fearful to him who 
 
 clings to it, but quite admitting of a cure when a man through 
 
 penitence puts it off. For suppose a man holding fire in his 
 
Sin is from within and from the devil. 15 
 
 hand : while he hold s the live coal, he is certainly on fire ; 
 but were he to put itliway, he would also rid himself of that 
 which was burning him. And if any think that while sinning, 
 he is not on fire, to him saith the Scripture, Can a man take Prov. 6, 
 fire in his bosom, and his clothes not be burned f For sin 
 burns the sinews of the soul. 
 
 2. But some one will say, What can sin be ? Is it a living (o_) 
 thing — an angel — an evil spirit ? What is this which works in 
 us? It is no foe from without, O man, wrestling against 
 thee : but a shoot of evil taking its increase from thyself. 
 Let thine eyes look right on, and lust does not exist; keep Prov. 4, 
 thine own, and take not another's, and a stop is put to 
 robbery ; remember the Judgment, and neither fornication, 
 nor adultery, nor murder, nor any unrighteousness shall pre- 
 vail in thee. But when thou forgettest God, forthwith thou 
 beginnest to devise wickedness, and to accomplish unrighte- 
 ousness. 
 
 8. However, nature is not the sole cause of this evil ; there 
 is another, who miserably prompts to it, the devil. He 
 prompts all, yet he prevails only over those who listen to him. 
 Therefore saith the Preacher, If a spirit of the powerful rise up Eooles. 
 against thee, leave not thy place. Shut thy door, and keep 10 ' 4 ' 
 him far from thee, and he shall not hurt thee. But if thou 
 indulgently admit the thought of lust, through thine imagin- 
 ations, it will strike its roots into thee, and enthral thy mind, 
 and drag thee down into a pit of evils. But perhaps thou 
 sayest, I am a Believer ; lust does not gain the ascendant over 
 me, even though my.mind dwells on the objects of it : knowest a r ' 
 thou not that even a rock is c left at length by a root which 
 for a long while jidheres to it? Admit not the seed, for it 
 will break in pieces thy faith : root out the mischief, ere it 
 blossom, lest by being idle at the beginning, thou have 
 the trouble of axes and fire afterwards. When thine eyes 
 first ail, attend to them in time, lest after thou art blinded 
 thou begin to seek the physician. 
 
 4. The devil then is the chief author of sin, and the parent (3.) 
 of evils; and this hath the Lord said, not I : The devil sinnethi John 
 from the beginning; before him sinned no one. But he sinned, ' * 
 not as having received by necessity of nature the principle 
 of sin ; (else the blame of sin returns to Him who thus framed 
 
16 No extent of sin is beyond the power of repentance, 
 
 Lect. him ;) but having been framed good, he became a devil from 
 
 — his own purpose of mind, and received his name from his 
 
 conduct. For being an Archangel, he was called devil, or 
 slanderer, from his slandering; and from a good servant of God, 
 he became Satan fitly so named ; for Satan means an Adver- 
 sary. These doctrines are not mine, but the inspired prophet 
 Ezekiel's. For he, taking up a lamentation against him, says, 
 Ez. 28, Thou sealest up the sum, full of wisdom, and perfect in 
 ~ beauty, thou hast been in Eden, the garden of God ; and 
 soon after, Thou wast perfect in thy ways, from the day 
 that thou wast created, till iniquity was found in thee. Very 
 rightly hath he said, was found in thee ; for it was not brought 
 in from without, but thou thyself didst beget evil. And the 
 reason he assigns afterwards : thine heart was lifted up, because 
 of thy beauty ; I will cast thee as profane out of the mountain 
 of God, I will cast thee to the ground. Parallel to this, is 
 what the Lord says in the Gospel, / beheld Satan as light- 
 ning fallen from heaven. Thou seest the harmony of the 
 Old Testament with the New. He, on his falling, drew 
 many away with him. He puts lusts into those who listen 
 to him : from him is adultery, fornication, and all evil : 
 through him our forefather Adam was cast out, and ex- 
 changed a paradise of wonderful and spontaneous fruits, for 
 this earth with its thorns and thistles. 
 (4-) 5. What then? some one will say. We have been seduced 
 and are lost; is there no chance of salvation? We have 
 fallen ; cannot we rise ? We have been blinded ; cannot we 
 recover our sight ? We have been crippled ; cannot our feet 
 become straight again ? In a word, we are dead ; is there no 
 resurrection? Shall not He, O man, who woke Lazarus, a 
 corpse of four days, which stank, shall not He much more 
 easily raise up thee, a living man ? He who shed His 
 precious blood for us, the same shall rescue us from sin. „ 
 Let us not give sentence against ourselves, brethren ; let us 
 not abandon our case as hopeless: not to believe there is 
 hope in penitence, is dreadful indeed. For he who is with- 
 out expectation of salvation, spares not to increase the evil ; 
 but he who hopes for a cure, is easily induced to spare 
 himself. Thus the robber who expects no mercy runs into 
 recklessness ; but if he hopes for pardon, often betakes himself 
 
Instances of Adam, Cain, and the Antediluvians. 1 7 
 
 to repentance. Nay does the serpent strip himself of old age, 
 and shall not we cast the slough of wickedness? Does thorny 
 ground by good tillage become fruitful, and is salvation to us 
 irrecoverable? Nature then admits of salvation; all that is 
 wantingMS the purpose of mind. 
 
 6. God is loving to man, and that not a little. For say (50 
 not; " I have committed whoredom and adultery : fearful 
 things have been done by me, nor once only but often ; will 
 
 He forgive, will He forget ?" Hear what the Psalmist says ; Ps. si, 
 Q how plentiful is Thy goodness, Lord. Thy accumulated 2 " 
 sins surpass not the multitude of the mercies of God; thy 
 wounds baffle not the skill of the chief Physician. Only 
 give thys e lf to Him in faith : tell the Physician thine ail- 2~ tf 
 ment; say thoualso as David did ; / said, I will confess my Ps. 32, 
 sins unto the Lord: and what he says next shall also be ' 
 fulfilled in thee ; And so Thou forgavest the wickedness of 
 my sin. 
 
 7. Wouldest thou see the loving-kindness of God, O thou 
 that art lately come to the Catechising? wouldest thou see 
 the loving-kindness of God, and the abundance of His long- 
 suffering? Hear thou concerning Adam. Adam disobeyed, 
 the first whom God created; might He not at once have 
 visited him with death ? But see what the Lord does, in 
 His great love towards man : though He casts him out of 
 Paradise, his sin making him unfit to continue there, yet He 
 places him opposite to Paradise, that seeing what he had "«*««»- 
 forfeited, and what a downfall he had suffered, he thenceforth a-a 4 «Sir- 
 might be saved by repentance. Cain, the first born man, o°"g? en ' 
 became a fratricide, a deviser of evils, the cause of mur- Septuag. 
 ders, and the first who envied; yet when he had slain his Ters ' 
 brother, to what is he doomed? a fugitive and a vagabond f erx - 4 > 
 shall thou be in the earth. How great the sin, how light 
 
 the doom ! 
 
 8. This then in very deed is loving-kindness in God, yet 
 it is small compared with what follows : for consider, I pray, 
 the history of Noe. The giants sinned, and lawlessness was 
 there lavishly poured out upon the earth; and in con- 
 sequence the deluge was ordained to come upon it. In his 
 five hundredth year God puts forth the threat, and in his six 
 hundredth He brought the deluge on the earth. Seest thou 
 
18 Instance of Mafiab an encouragement to penitent sinners. 
 
 Leot. the breadth of God's loving-kindness, extending over the 
 
 '— space of a hundred years? what He did then after the hundred 
 
 years, could He not have done at once ? but on purpose did 
 He extend it, to give room for repentance. Seest thou the 
 goodness of God ? And had those men repented, they would 
 not have come short of His loving-kindness. 
 (6.) 9. Let us proceed to others, who have been saved by re- 
 pentance. Perchance some among the women will say," I have 
 committed whoredom and adultery, I have defiled my body 
 . with excesses ; is there salvation ?" Cast thine eyes, O woman, 
 to Rahab, and do thou also expect salvation ; for if she who 
 openly and publicly committed whoredom was saved through 
 repentance, shall not she, who has committed one such act 
 J before the gift of grace, be saved through penitence and by 
 fastings? For enquire how she was saved: this only said 
 Josh. 2, she, The Lord your God, He is God in heaven above, and in 
 earth beneath. Your God, for she dared not call Him her 
 own, on account of her unchastity. And if thou wouldest 
 receive a written witness that she was saved, thou hast it 
 Ps. 87, recorded in the Psalms, / will think upon Rahab and Babylon 
 4 - with them that know me \ Oh the great loving-mercy of God, 
 which makes mention even of harlots in the Scriptures : and 
 | not simply / will think upon Rahab and Babylon, but with 
 I this added, with them that know me. On men therefore, and 
 likewise on women, is salvation, viz. that which is secured 
 to us through repentance. 
 
 10. And though the people sin as one body, it does not 
 surpass God's loving-kindness. The people made a calf, yet 
 did not God give over His loving-kindness. Men denied God, 
 Exod. but God denied not Himself. These are thy gods, O Israel, 
 Via Is. ^^ sa "* ; y et a S a i n > as was His wont, The God of Israel 
 63, 8. became their Saviour. And not only did the people sin, but 
 Dent. 9, Aaron too the high-priest. For it is Moses who says, And 
 20 - upon Aaron came the wrath of the Lord ; and I entreated, 
 
 ' In the Psalm referred to, Rahab abandoned woman in the Revelations for 
 
 stands for Egypt. Vid. Ps.89, 10. Isai. impenitent Babylon. And as what is 
 
 51,9. S.Jerome, in Ps. 87, 4. considers said of Hagar in Gen. 21, 10. is meant 
 
 Rahab a type of the Gentile Church of Jerusalem, so Rahab may really be 
 
 calledoutofJericho,theworld. Egypt named in this Psalm, yet Egypt meant 
 
 m the Psalmis a type of the same. Peni- as its scope, and beyond that the Gentile 
 
 tent Rahab then may as naturally stand Church, 
 for a type of penitent Egypt, as the 
 
Instance of the Israelites and Aaron in making the golden calf. 19 
 
 he says, for him, and God forgave him. What then ? Did 
 Moses, entreating for a high-priest who had sinned^ prevail 
 with the Lord, and does not Jesus, the Only- begotten, when 
 He entreats for us, prevail with God ? And did He admit 
 Aaron, in spite of his fall, to the high-priesthood, and will 
 He obstruct thy entrance to salvation who art come from the 
 Gentiles ? Repent, O man, henceforth thyself, and the gift 
 shall not be withheld thee. Present thy conduct unrebuk- 
 able before Him henceforward: for God is in very truth 
 loving to man, nor can the whole race of man worthily tell 
 out His loving-kindness. No, not if all the tongues of men 
 were to come together, could they even thus unfold some part 
 of His loving-kindness. For we declare some part of what 
 is written concerning His loving-kindness to men : but we 
 know not how much He forgave to Angels : for them also did 
 He forgive", since One only is sinless, Jesus, who purgethour 
 sins; — but of these enough. 
 
 11. If thou wilt, 1 will set before thee additional precedents (7.) 
 respecting our state. Let us come to the blessed David, and 
 take him for an ensample of repentance. He fell, that highly 
 gifted man. Walking in the evening-tide on the house-top 
 
 b Very little having been authorita- of the Fathers considered, that, besides 
 
 tively delivered to the Apostles on the the devil and his angels, who were be- 
 
 subjectofthe Angels, what was believed yond grace, there were orders of angels 
 
 or surmised in the early Church seems to still on their trial, or who were, or had 
 
 have been gathered from various sources, been, responsible for more or less of sin, 
 
 trustworthy and not ; and of the latter or in danger of sin, and within-the reach 
 
 especially Platonism. The proof that the of mercy ,or who on their trial had sinned 
 
 sources in question were not apostolic, is more or less, and been forgiven, as Cyril 
 
 the discordance or uncertainty of the seems here to hold, (vid, Nyss. vol. ii. 
 
 opinions themselves. The Fathers indeed p. 644. Hieron. in Eph. 4, 16. Am- 
 
 bear witness ooncordantly to the truth, brosiast. in Eph. 3, 10. Origen. Tom. 
 
 that God alone is singly and absolutely 13, 28. in Luc. Horn. 36. Ignat. ad 
 
 perfect and above all judgment, using it Smyrn. 6. Nazianz. Carm. p. 169.) 
 
 as an argument for the divinity of the Such, for instance, (as they considered,) 
 
 Son and the Holy Ghost, that they too were the tutelary angels of countries, 
 
 are sinless or beyond judgment, (vid. places, or persons. Origen. in Num. 
 
 Clem.Psedag.i.2.0rigen.inCant.Hom. Horn. 20. 3. Hieron. in Mich. 6. 1. 
 
 3. fin.' Theodor. in Num. 9. Ambros.de And such " the Sons of God," who 
 
 Sp. s". iii.l8.n.l32, &c. Hieron. inPe- were seduced in the interval between 
 
 las' 3 p. 203. col. l.Athan.Orat.inArian. the creation and the flood. (Justin. ApoL 
 
 ii. 6. Ambros. in Fid. v. 11. n. 140, 141. ii. 5. Athenag. Apol. 24. Iren. iv. 16. 
 
 Cyril Alex. Thesaur. 21. They built this Clem. Strom, v. p. 550. Tertull. de 
 
 doctrine on such passages of Scripture as Idolatr.9. Origen. in Cels. Ambros. de 
 
 Job4,18.Rev.2. and3. (which they con- Noe, iv. 8. 9. Nazianz. Carm. p. 64.) 
 
 4Sidered to imply the truth of the literal Origen, and even Gregory NysseD, are 
 
 sense in thetruth of the figurative, which accused of admitting the restoration of 
 
 was primarily and directlyintended.) Col. the author of evil. Vid. Diss. Bened. in 
 
 I, 20. Eph. 3, 10. Acts 17,31. <fce. Some Cyril, iii. 5. 
 
 C2 
 
20 The power of Confession in the instances of David^ 
 
 Lect. after his sleep, he looked unguardedly, and was moved by 
 
 '— human passion. His sin was completed; but in it perished 
 
 not that nobleness of mind which confesses a transgression. 
 Nathan the prophet came, swiftly, to detect and to heal his 
 
 2 Sam. wound. The Lord is wroth, he says, and thou hast sinned. 
 So spoke the subject to him who had the kingdom; yet the 
 king, though in purple clad, did not take it ill, as regarding 
 not the speaker, but Him that sent him. He was not 
 blinded by the military circle which stood about him; for his 
 mind discerned the Lord's angelical host, and as seeing the 
 Invisible, he submitted in the anguish, replying to his visitor, 
 or rather through him to Him who sent him, T have sinned 
 against the Lord. Thou seest how a king could be humble- 
 minded, how he could make confession. Had it been brought 
 home to him by any one ? Were many privy to the matter ? 
 The matter was done quickly, and forthwith the Prophet 
 came an accuser, and the sinner acknowledges the crime. 
 And according to the frankness of his confession was the 
 speed of his cln : e7Tc7tKe~propReTWath'ari who haantoeatened 
 mmTsays straightway, And the Lord hath put away thy sin. 
 Thou seest how very quick was the relenting of the God of 
 loving-kindness. Yet he says, Thou hast given great occasion 
 to the enemies of the Lord to blaspheme. For though on 
 account of thy righteousness thou hadst many foes, yet thy 
 self-command was thy protection; but now that thou hast let 
 go thy best weapon, thy foes, who were standing ready, are 
 risen up against thee. The Prophet theu thus comforted him. 
 
 12. But hol^JDavid^rj^heJ^ 
 put away tKysin, shrunk not fromj)enitence, king though he 
 was: but put on sackcloth for purple, and for his gilded 
 throne sat down, a king, in ashes on the ground; not only 
 
 Ps. 102, sat but fed on ashes, (as he saith himself, I have eaten ashes 
 as it were bread,) and wasted with tears his lustful eye. 
 
 Ps. 7, 7. Every night, he says, wash L my bed and water my couch 
 with my tears. When his lords urged him to eat bread, he 
 would not: for seven whole days he prolonged his fast. If a 
 king thus made confession, oughtest not thou a private man 
 to make confession ? And after Absalom's rebellion, though 
 he had many roads for escaping, he- chose to flee by the 
 Mount of Olives, all but invoking mentally the Redeemer who 
 
Solomon, Ahab, Jeroboam, and Manasseh. 21 
 
 should thence ascend to heaven. And when Shimei cursed 2 Sam. 
 him bitterly, he said, Let him alone; for he knew that he whojj] ' 
 forgiveth, shall be forgiven. 
 
 13. Thou seest how excellent it is to confess ;J;hou_seest (8.) 
 that to "the penitent "there is salvation. Solomon also fell ; 
 
 but what saith he t Afterwards I repented'. Though Ahab, Prov. 
 king of Samaria, was a most abandoned idolater, a monster, s ' x ^' 
 the murderer of prophets, a stranger to godliness, the coveter vers. 
 of other men's fields and vineyards, yet when the prophet 
 Elias came to him after he had slain Naboth through Jezebel, 
 and only threatened him, he rent his clothes and put on sack- 
 cloth; and what says the merciful God to Elias? Seest thou l Kings 
 how Ahab humbleth himself before Me? asifjalmost, He would 21 ' 29 ' 
 persuade the fiery temper of the prophet to condescend to the 
 penitent: for / will not bring, He saith, the evil in his days. 
 Thus, though Ahab on his pardon was not about to leave his 
 evil courses, the God of pardon pardoned him ; — not as igno- 
 rant of the future, but bestowing on thepenitence of the 
 mome nt its corresponding pardon : for a just judge suitably 
 answers each case as it arises. 
 
 14. Again, as Jeroboam stood sacrificing to idols on the (9.) 
 altar, his hand withered, when he bade seize the Prophet 
 who denounced him. On this experience of his power, he 
 says, Entreat the face of the Lord thy God; and for this l Kings 
 word his hand was restored. If the Prophet healed Jero- 13 > 6 * 
 boam, has not Christ healing power to deliver thee from thy 
 
 sins ? Manasses, again, was most extravagant in his crimes, 
 who sawed asunder Esaias, and was polluted with idolatries 
 of every kind, and filled Jerusalem with innocent blood: yet, 
 when he was led captive to Babylon, he converted his afflic- 
 tions into a healing course of penitence : for Scripture says, 
 that Manasses humbled himself greatly before the God of his 2Chron. 
 fathers, and prayed to Him ; and He was entreated of him, 13 [ 
 and heard his supplications, and brought him again into his 
 kingdom. If he who sawed a Prophet in sunder, was saved 
 through penitence, mayest not thou be saved, who hast not 
 done ought so great. 
 
 c The following Fathers agree with init. vid. also in Eccles. 1,12. The op- 
 Cyril in considering that Solomon re- posite opinion is held by others; e. g. 
 pented;Hilar.inPs.52.n.l2. Ambros. apparently by Aug. in Ps. 126. n. 2. 
 Apol. David. 3. n. 13. Hieron. Ep. 88 Basil. Ep. 42. n. 2. 
 
22 In the instances of Hezekiah, 
 
 Lect. 15. Beware lest thou rashly mistrust its power; wouldest 
 
 . thou know how great force it hath ? wouldest thou know this 
 "' strong weapon of salvation, and learn what strength Con- 
 fession hath ? An hundred and eighty-five thousand enemies 
 did Hezekias turn to flight through Confession. Yet great as 
 this really is, it is but trifling compared with what is still to 
 be told. Through repentance, the same king recalled a Divine 
 decree which had already gone forth. For when he was sick, 
 
 2 Kings Esaias said to him, Set thy house in order; for thou shalt die, 
 and not live. What was there to expect more ? what remain- 
 ing hope of life, when the Prophet said, For thou shalt die ? 
 Yet Ezekias did not stop from penitence ; for remembering 
 
 isa. 30, what was written, For turning away and sighing thou shalt 
 he saved, he turned away to the wall, and lifting his thoughts 
 from his bed heavenwards, (for no thickness of walls hinder 
 prayers devoutly offered up,) he said, " Lord, remember me : 
 for it is sufficient for my cure that Thou remember me. 
 Thou art not controlled by times, but Thou Thyself givest 
 law to life; for riot on our nativity, and on stars in conjunc- 
 tion, depends our life, as some idly talk ; but of life and its 
 duration Thou Thyself art the Lawgiver, according to Thy 
 will." And thus he, who through the Prophet's sentence 
 despaired of life, received an addition of fifteen years, the 
 sun, in sign of it, tracing his course back. Now the sun 
 turned back for Ezekias; for Christ, it was eclipsed; not 
 retracing his steps, but suffering eclipse, and thereby 
 shewing the difference of the two, Ezekias and Jesus. 
 Ezekias prevailed to the cancelling of a sentence of God; 
 and will not Jesus vouchsafe His free gift, the forgiveness 
 of sins ? Turn away, and bewail thyself, shut to thy door, 
 and pray Him to forgive thee, and remove from around thee 
 
 Dan. 3. the burning fires; for Confession 4 has strength to quench 
 even fire ; has strength to tame even lions. 
 
 d Theecclesiastiealword!!;!> / (Ma.o)rt!ms, of sin. Psalms, Hymns, Creeds, are 
 
 here translated Confession, means pro- Confessions. 'E'£,i)(ia\o<yt7(rfa and Confi- 
 
 perly a declaration in God's presence of temini, are thewordsused respectively in 
 
 the facts of religion of whatever kind, the Septuagint and Vulgate versions of 
 
 with relation to God or man; and is the Psalms, for " Praise," and " Give 
 
 thus contrasted with Prayer, which con- thanks to the Lord." Hence S. Cyril 
 
 templates objects not realized as yet. here calls the Song of the Three Chil- 
 
 Praise, thanksgiving, profession of our dren,andthemeditationsofDanielinthe 
 
 faith, are parts of it, as well as confession lions' den, Confessions ; whereas,-grant- 
 
The Three Children, and Nebuchadnezzar, 23 
 
 16. But if thou disbelieve, consider what befel Hananiah (11.) 
 and the rest. What fountains did they open ? How many Sha- 
 waterpots had quenched a flame, which rose to forty-nine Me- ' 
 cubits? But wherever the flame exceeded ever so little, sha n ch > 
 
 and A- 
 
 there faith gushed out like a river, and there they uttered a bedne- 
 spell against their sufferings, saying, Just art Thou, O Lord, f°' 6 » n ' 
 over all things which Thou hast done towards us": for we S^ng of 
 have sinned, and broke Thy commandments. And penitence chil- 
 destroyed the flames. If thou disbelieve that it can quench the <* ren > 4 - 
 fire of hell, learn it from the history of Hananiah. But some 
 quick hearer will say, " Them God rescued justly; because 
 they would not commit idolatry, God gave them this power." 
 Since this has been suggested, I will proceed to one more 
 example of penitence. 
 
 17. What thinkest thou of Nebuchadonosor ? Hast thou 
 not heard from the Scriptures that he was bloodthirsty, 
 savage, having a lion's mind? hast thou not heard how 
 he disinterred the bones of the kings ? how he led the people 
 into captivity? how he blinded the eyes of the reigning 
 prince, first giving him to see the slaughter of his children ? 
 Hast thou not heard that he broke to pieces the cherubim, 
 not the invisible — no, suppose it not, O man — but the carved 
 cherubim ; and that mercy-seat, from which God used to 
 speak audibly? Nebuchadonosor trampled down the veil 
 of holiness: he carried off the censer to a temple of idols; he 
 seized on all the offerings ; and burned down the Temple to 
 its foundations? What multiplied punishments did he de- 
 serve for slaying kings, setting fire to holy things, leading 
 captive the chosen people, and placing the sacred vessels 
 within idol temples? Was he not worthy of ten thousand 
 deaths ? 
 
 18. Such was the greatness of his evil deeds ; now turn to 
 
 the loving-kindness of God. He was turned into a wild Dan. 4. 
 beast; he abode in the wilderness, he was scourged that he 
 might be saved. He had claws like a lion, for he made the 
 saints his prey ; he had a lion's mane, for he was a ramping Ps. 22, 
 and a roaring lion. He ate grass as an ox; for he was as 
 cattle not knowing Him who had given him the kingdom. 
 
 ing they were confessions of " the sin of 20.) still they were much more, 
 their people," (Song, 5—10. Dan. 9, e i.e. Towards Thy people Israel. 
 
24 and of St. Peter. 
 
 Lect. His body was bathed with the dew, because he had already 
 
 '— seen the fire quenched by dew, and believed not. And 
 
 Song 27. what happened? After these things, he saith, I Nebu- 
 chadnezzar lifted up mine eyes unto heaven, and I blessed 
 the Most High, and I praised and honoured Him that liveih 
 Dan. i,for ever. When, therefore, he perceived the Most High, and 
 offered up sounds of thanksgiving to God, and came to feel 
 grief for what he had done, and learnt his own weakness, 
 then God restored to him the honour of the kingdom. 
 (12.) 19. Whatthen? H alh He given Nebuchadonosor, after such 
 acts, pardon and the kingdom, on his confession, and shall He 
 not give to thee on repenting the forgiveness of sins, and the 
 kingdom of heaven, if thy life be in accordance ? The Lord is 
 loving to men, and swift to pardon, slow to vengeance ; let 
 no one then despair of his own salvation. Peter, the chiefest 
 and first of the Apostles, before a little maid thrice denied the 
 Lord ; but when remorse touched him he wept bitterly ; and 
 to weep shews a heartfelt penitence. Wherefore, not only 
 "received helorgiveness tor the denial, but was spared his 
 Apostolic dignity. 
 
 20. Having then, brethren, many ensamples of men who 
 have sinned, and repented, and been saved, do ye also 
 heartily make your confession to the Lord : that ye may both 
 receive the parcton of your past sins, and be counted worthy 
 of the heavenly gift, and inherit the heavenly kingdom with 
 all the Saints in Christ Jesus ; to whom is the glory for ever 
 and ever. Amen. 
 
LECTURE III. 
 
 ON HOLY BAPTISM. 
 
 Romans vi. 3, 4. 
 
 Know ye not, that so many of us as were baptized into Jesus 
 Christ, were baptized into His death ? Therefore we are buried 
 with Him by Baptism into death, that like as Christ was raised 
 up from the dead by the glory of the Father, even so we also 
 should walk in newness of life. 
 
 Let the heavens rejoice, and let the earth be glad, for those Ps. 96, 
 who are to be sprinkled with hyssop ; to be cleansed with ' 
 the invisible hyssop, by His power, who at His passion 
 received the hyssop and the reed. Let the Heavenly Powers 
 rejoice, and let the souls now to be joined to their Invisible 
 Spouse, get ready. For there is the voice of one crying in the Is. 40,3. 
 wilderness, Make ready the way of the Lord. For this is no 
 light matter, no ordinary and chance union according to the 
 flesh: but the All-searching Spirit's election that is of faith. 
 For the world's espousals and arrangements are not always l Cor. 
 made with judgment ; but wealth or beauty forthwith attracts ' ' 
 the bridegroom ; here it is not beauty of person, but the 
 soul's clear conscience, not the condemned mammon, but the 
 soul rich in seriousness. 
 
 2. Yield then, O ye children of righteousness, to John's 
 persuasion, exhorting you, and saying, Make straight the John l, 
 way of the Lord. Remove all blocks and stumbling-stones, 23 ' 
 that ye may hold straight on unto life eternal. Make ready 
 the chambers of the soul, purifying them through faith un- 
 feigned, for the reception of the JHoly^Ghost. Begin to wash 
 your robes through penitence, that when summoned to the 
 bride-chamber ye may be found clean. For the Bridegroom 
 invites indeed all without conditi^s, because His grace is 
 lavish, and the voice of His loftd-soimding Heralds brings 
 
26 The Water of Baptism has in it a power of cleansing the soul. 
 
 Lect. together all; but ever afterwards He is separating between 
 
 — those who have come in to the figurative marriage-feast. O 
 
 Mat.22, may none of those now enrolled hear those words, Friend, 
 
 how earnest thou in hither, not having a wedding-garment? 
 
 Mat.25, But may you all hear it said, Well done, good and faithful 
 
 servant; thou hast been faithful over a few things; I will 
 
 make thee ruler over many things ; enter thou into the Joy of 
 
 thy Lord. Hitherto thou hast stood without the gate; may 
 
 Cant. i,you all be able to say, The King hath brought me into His 
 
 jj_ 61 chambers. My soul shall be joyful in my God, for He hath 
 
 lO.Sept. clothed me with the garments of salvation, He hath covered 
 
 me with the robe of righteousness, as a bridegroom decketh 
 
 himself with ornaments, and as a bride adorneth herself with 
 
 Eph. 5, her jewels: so that all your souls may be found not having 
 
 2 '" spot, or wrinkle, or any such thing. I say not, before you 
 
 have received the gift ; (if so, why should you be now called 
 
 to the remission of sins?) but so that, on its being given, your 
 
 conscience being found blameless, may keep pace with it. 
 
 (2.) 3. This is in truth a serious matter, brethren, and yon must 
 
 approach it solemnly. You are, each of you, on the point of 
 
 being presented to God, before innumerable hosts of Angels: 
 
 the Holy Ghost is on the point of setting a seal on your 
 
 ^ouls: ye are coming for enlistment under the Great King. 
 
 Make ready therefore; prepare, not by wearing robes of 
 
 shining whiteness, but arraying the soul with the devoutness 
 
 of a clear conscience. Regard the Sacred Laver not as simple 
 
 water ; regard rather the spiritual grace given with the water. 
 
 For as the sacrifices at the altars, being by nature without 
 
 meaning, by invocation of the idols become polluted, so 
 
 contrariwise, plain water, after the invocation of the Holy 
 
 Ghost, and of Christ, and of the Father, gains a sanctifying 
 
 power. 
 
 4. For whereas man's nature is twofold, soul and body, 
 twofold also is his cleansing; the spiritual for the spiritual, 
 the material for his body. The water cleanses his body, the 
 Heb.io, Spirit seals his soul : that being by the Spirit sprinkled in 
 heart, and washed in body with pure water, we may draw 
 near to God. Now then that thou art to descend into the 
 waters, consider not the bare element; look for its saving 
 power by the operation of the Holy Ghost; for without the 
 
Symbolical use of water in the Old Testament. 27 
 
 two thou canst not be made perfect. This is not my word, 
 but the Lord Jesus Christ's, who has the power to do it; He 
 saith, Except a man be born again, and he enlarges, of water Joh.3,3. 
 and of the Spirit, he cannot enter into the kingdom of God. 
 Neither he who is baptized with water, without the privilege 
 of the Spirit, hath the gift entire; nor be he ever so virtuous 
 in his deeds, shall he enter into the kingdom of heaven, except 
 with the seal vouchsafed through water. A bold word, but it 
 is not mine ; Jesus hath uttered it ; and here is the proof of it 
 from Holy Scripture. Cornelius was a just man; he was Acts 10. 
 honoured with visions of Angels ; he had raised his prayers 
 and alms in the sight of God, as a goodly monument in the 
 heavens. Peter came, and the Spirit was poured on them 
 that believed, and they spake with other tongues, and pro- 
 phesied. Yet after the gift of the Spirit, the Scripture saith, 
 that Peter commanded them to be baptized in the name of 
 Jesus Christ: that the soul having been regenerated through 
 their faith, the body also, by means of the water, might share 
 the gift'. 
 
 5. And if any one is anxious to know, why the gift is 
 given through water and not through some other element, let 
 him take up Holy Scripture, and he shall learn. For water 
 is a noble thing, and, of the world's four visible elements, the 
 most beautiful. Heaven is the abode of Angels, and the 
 heavens are of the waters : earth is the place of men, and the 
 earth is of the waters : and before all the six days fashioning 
 of creation, the Spirit of God moved on the face of the waters. Gen. i, 
 Water was the beginning of the world: the Jordan was the " 
 beginning of the Gospel preaching. Rescue from Pharaoh 
 came to Israel through the sea : rescue from sins to the world 
 through the Laver of water by the word of God. Where there Eph. 5, 
 is a covenant with any, there also is water : after the flood, a 26- 
 covenant was made with Noe: a covenant with Israel from 
 Mount Sina; but with water, and scarlet wool, and hyssop. Heb; 9, 
 Elias is received up, but not without water : for first he 19, 
 crosses Jordan, then horses carry him to heaven. The high- 
 priest first bathes, and then bums incense : for Aaron first 
 
 a S. Cyril considers that Cornelius August. Serm. 269. n. 2. and Chrysost. 
 and his friends were regenerated, as the in Act. Apost. Horn. 25. seem to do. 
 Apostles were, apart from Baptism ; as 
 
28 John, the greatest of Prophets, dispensed pardon through water. 
 
 Lect. bathed, and then was made high-priest ; for how might he 
 -iHl_ intercede for the rest, who had not yet been cleansed by 
 water ? Moreover the Laver, set apart within the Tabernacle, 
 was an emblem of Baptism. 
 (3.) 6. Baptism is the end of the Old Testament, and the be- 
 ginning of the New. For John who began it, than whom 
 was not one greater among those born of women, was the 
 Mat. 11, end of the Prophets; for all the Law and the Prophets were 
 until John. Moreover, he was the first-fruits of the Gospel- 
 Mark l, state, for it is said, The beginning of the Gospel of Jesus 
 Christ, fyc. and then, John was in the desert baptizing. 
 You may instance indeed Elias the Tishbite, who was taken 
 to heaven, yet is not greater than John. Enoch was trans- 
 lated, yet he is not greater than John. Moses was the 
 greatest lawgiver, and the Prophets are all wonderful men, 
 yet not greater than John. I do not venture to compare 
 prophet with prophet : but their Master and ours, the Lord 
 Mat. n, Jesus hath declared ; Among those that are bom of women, 
 there hath not risen a greater than John. Not " among those 
 born of virgins," but bom of women. The comparison is 
 between the chief servant, and his fellow-servants : for the 
 Son's preeminence and grace over the household is beyond 
 all comparison. Seest thou how great a man God hath 
 chosen to be the first minister of this grace ? a man pos- 
 session-less and solitary, yet not a misanthrope; eating locusts, 
 and pluming his soul for heaven; feasting on honey, and 
 speaking what is sweeter and more wholesome; clad in 
 camel's hair, and shewing in himself what an ascetic's life 
 should be: who also while yet borne in his mother's womb, 
 was sanctified by the Holy Ghost. Jeremiah was sanctified, 
 but he prophesied not in the womb: only John, while yet 
 unborn, leaped for joy: and though he saw not with the eyes 
 of the flesh, knew his Master by the Spirit: for since great 
 was the grace of Baptism, great must needs be its minister. 
 (4.) 7. He began to baptize in Jordan, and all Jerusalem went 
 M.?itt.3,out to him, enjoying the first-fruits of Baptism: for the 
 5 - prerogative in all good things was in Jerusalem. But, men 
 
 of Jerusalem, observe how they that went out were baptized 
 of him : confessing their sins, saith he. First they shewed 
 their wounds, then he applied the remedies, and gave to 
 
Necessity of preparation for Baptism. 29 
 
 them that believed, redemption from eternal fire \ And if 
 thou wouldest be persuaded of this, that the Baptism of John 
 is redemption from the peril of fire, hear thou him saying, 
 Ye generation of vipers, who hath warned you to flee from Mat. 3, 
 the wrath to comet Be thou then no longer a viper, he'" 
 saith, but as thou hast been one of the brood, put off thy 
 former sinful self. And as the snake is wont to delve into 
 some corner to cast away his age, and rubbing off his old 
 slough, is henceforth young in body ; so thou too, saith he, 
 force thee through the narrow and strait gate : and roughly 
 handling thee with fasting, strip thee of thy ruin; put offp roT . 
 the old man with his deeds, and say in the words of the * 6 ' J 26- 
 Canticles, / have put off my coat, how shall I put it on ? Cant. 5, 
 
 But perhaps there is some one among you, a hypocrite, a 
 man-pleaser, professing religion, but not believing from his 
 heart : having the hypocrisy of Simon Magus, approaching 
 not to partake of grace, but busily to pry into what is given. 
 Let this one also hear from John, And now also the axe is Mat. 3, 
 laid unto the root of the trees, therefore every tree which 10 - 
 bringeth not forth good fruit, is hewn down, and cast into the 
 fire. The Judge cannot be worked upon ; so put away hypo- &„,£. 
 crisy. «■»««. 
 
 8. What then oughtest thou to do ? and what are the fruits (5.) 
 of repentance ? He that hath two coats, let him impart to Luke 3, 
 him that hath none. Trustworthy was the teacher, as being 
 the first to do what he taught; he had no shame in speaking, 
 whose tongue was not checked by conscience. And he that 
 hath meat, let him do likewise. Wouldest thou enjoy the 
 grace of the Holy Ghost, yet countest the poor unworthy of 
 earthly meats ? Seekest thou great things, yet givest not of 
 small? — Though thou be a publican, though a fornicator, 
 yet hope for salvation ; The publicans and the harlots go into Mat.2l, 
 the kingdom of God before you: and Paul witnesseth the 31 * 
 same, saying, Neither fornicators, nor idolaters, nor any o/icor.6, 
 this sort , shall inherit the kingdom of God; and such were 9 - l0 ' 
 some of you; but ye are washed, but ye are sanctified. He 
 saith not, such are some of you, but such were some of you. 
 
 b That S.John's Baptism conveyed Aug. deBapt. v. 11. Christian Baptism 
 remission of sins, seems to be the opinion having the further gift of the Hojyy » 
 also of Nyss. in Laud. Bas. p. 914. Ghost, fcn-v ^tJSt^t^C - rift /* . <^« 
 
 eu. 
 
30 Martyrs alone are saved without Baptism. 
 
 Lect. Sin in the state of ignorance is pardoned, but depravity which 
 — continues is condemned. 
 
 (6.) 9. Thou hast, as the glory of Baptism, the Son of God 
 
 Himself, the Only-begotten. For why should I henceforth 
 
 speak of man ? John was great, but what is he to the Lord ? 
 
 Loud was that voice, but what is it to the Word ? Most 
 
 glorious was the herald, but what to the King ? Glorious 
 
 was he who baptized with water, but what to Him who bap- 
 
 tizeth with the Holy Ghost and with fire? With the Holy 
 
 Ghost and with fire the Saviour baptized the Apostles, when 
 
 Acts2,2. suddenly there came a sound from heaven as of a rushing 
 
 mighty wind, and it filled all the house where they were 
 
 sitting ; and there appeared unto them cloven tongues as of 
 
 fire, and it sate upon each of them, and they were all filled 
 
 with the Holy Ghost. 
 
 (7.) 10. Unless a man receive Baptism, he hath not salvation; 
 
 except Martyrs alone, who even without the water, receive the 
 
 kingdom. For the Saviour who redeemed the world through 
 
 the Cross, when His side was pierced, gave forth blood and 
 
 water: that in times of peace men should be baptized with 
 
 water, in times of persecution with their own blood. For the 
 
 Mark Saviour was minded to call martyrdom, Baptism, saying, Can 
 
 ' ' ye drink of the cup which T drink of, and he baptized with 
 
 the baptism that I am baptized with ? Martyrs too make 
 
 l Cor. confession, being made a spectacle to the world, and to Angels, 
 
 4 ' 9- and to men: and thou shalt make confession shortly: but it 
 
 is not yet time for thee to hear concerning these matters. 
 
 (8.) H< Jesus sanctified Baptism, being Himself baptized. 
 
 Since the Son of God was baptized, what religious man can 
 
 despise Baptism ? He, however, was baptized, not to receive 
 
 forgiveness of sins, for He was sinless : but being sinless, 
 
 to grant divine grace and dignity to the baptized. Since the 
 
 Heb. 2, children are partakers of flesh and blood, He also Himself 
 
 T jj j,_ likewise shared the same, that we, partaking of His bodily 
 
 <r«j*»» presence, might partake also of His divine grace ; and so 
 
 c'um Ki- again Jesus was baptized, that through this also, we by the 
 
 """■ participation, might with salvation receive dignity. The 
 
 Job 40, Dragon was in the waters, according to Job, he who re- 
 
 23.Engli ceiveth Jordan in his mouth: whereas then He was to crush 
 
 vers - the heads of the Dragon, He descended, and in the waters 
 
Baptism a necessary introduction to preaching the Gospel. 3 1 
 
 bound the mighty one, that we might receive power to treadVs. 74, 
 upon serpents and scorpions. It was no common monster, ' 
 but a terrible one. No ship of fishers could bear one scale of 36b 40, 
 his tail : before him ran destruction, wasting those that en- ep ' 
 countered him* Life then encountered him, that henceforth 
 the mouth of death might be closed, that we the saved might 
 all say, O death, where is thy sting? O grave, where is thy 1 Cor - 
 victory ? By Baptism, the sting of death is destroyed. 
 
 12. Thou descendest into the water bearing sins, but the (9.) 
 invocation of grace having sealed thy soul, allows not that**™ 
 thou shouldest henceforth be swallowed up by the fearful f^ll'- 
 Dragon. Dead in sins thou wentest down, quickened in »«• V"id. 
 
 SlboVB 
 
 righteousness thou comest up : for if thou wert planted n . 3. 
 together in the likeness of the Saviour's death, thou shalt B,om. 6, 
 be counted worthy of His resurrection also. For as Jesus 
 took on Him the world's sins, and died, that having been 
 the death of sin, He might raise thee up in righteous- 
 ness, so thou also, by descending into the water, and in 
 some sense being in the waters buried, as He was in the 
 rock, are raised again, to walk in newness of life. 
 
 13. Afte rwards, w hen thon hast been counted worthy of 
 the gift, He gives to thee the faculty to wrestle against 
 the powers that are against thee d . For like as after His 
 Baptism, He was tempted forty days, not because He could 
 not overcome even before this, but because He would do all 
 things regularly and in order, so thou also, though before 
 Baptism afraid to wrestle with thine adversaries, yet when thou 
 shalt have received the grace, being henceforth confident in 
 
 the armour of righteousness, do battle, and, if thou wilt, preach 2 Cor. 8, 
 the Gospel. 
 
 14. Jesus Christ was the Son of God, yet before Baptism (10.) 
 He preached not. If the Master Himself entered upon His 
 time in regular order, ought we the servants to venture out of 
 order ? Jesus began to preach from the time that the Holy 
 Ghost descended upon Him in a bodily shape, like a dove : not 
 that Jesus might see Him as if for the first time ; (for He knew 
 Him even before He came in a bodily shape ;) but that John 
 
 who baptized Him, might behold Him. For, as he says, John 1, 
 / knew Him not: but He who sent me to baptize with water, 33 ' 
 
 c i.e. in Confirmation. Cat. xvii. u. 36, 37. Vid. Cat. xxi. u. 4 
 
32 Baptism deanses from even the greatest sins. 
 
 Lect. the same said unto me, Upon whom thou shalt see the Spirit 
 '— descending, and remaining upon Him, the same is He. And 
 
 if thou hast seriousness unfeigned, the Holy Ghost is coming 
 down on thee likewise, and upon thee, the Father's voice shall 
 sound from on high, not, " He is my son," but, " He hath now 
 John l, become My son." For " is" belongs to Him alone; since In 
 lw the beginning was the Word, and the Word was with God, 
 
 and the Word was God. To Him belongs that word, " Is;" 
 since at all times He is the Son of God; but to thee belongs," Is 
 now become;" since thou hast not the Sonship by nature, 
 but receivest it by adoption: He is Son eternally; thou re- 
 ceivest this grace by advancement. 
 (11.) 15. Therefore, make ready the vessel of thy soul, that thou 
 R»m. 8, mayest become a Son of God, an Heir of God, and Joint- 
 heir with Christ ; if thou preparest thyself, that thou mayest 
 also receive ; if thou by faith drawest near, that thou mayest 
 be made a faithful man ; if thou of thine own set purpose put 
 away the old man. For every thing that thou hast committed 
 shall be forgiven thee, even fornication, or adultery, or any 
 other sort of licentiousness. What is greater than crucifying 
 Christ? Yet even of this is Baptism a purification. For 
 thus spake Peter to the three thousand who came to him ; 
 and they the crucifiers of the Lord, when they asked and 
 Acts 2, said, Men and brethren, what shall we do? for great is our 
 37. &o. W0U11( ]j thou hast turned our thoughts, O Peter, to our fall, 
 in saying, Ye have killed the Prince of life. What salve is 
 there for so great a wound ? What cleansing for so great 
 pollution ? What salvation for so great a death ? to them, 1 
 say, Peter saith, Repent, and be baptized each of you in the 
 name of Jesus Christ our Lord for the remission of sins, and 
 (12.) ye shall receive the gift of the Holy Ghost. O unspeakable 
 loving-kindness of God! they look not for salvation, and 
 they are vouchsafed the Holy Ghost. Behold the power of 
 Baptism ! If any of you hath by blasphemous words crucified 
 Christ; if any of you hath through ignorance denied Him 
 before men ; if any of you, through wicked works, hath led 
 to the doctrine's being evil spoken of, let him be of good hope 
 in repenting, for the same grace is also present now. 
 Zeph : 3, 16. Be of good courage, Jerusalem, the Lord will take 
 Sept. away all thine iniquities. The Lord shall wash away the 
 
 Is. 4, 4. 
 
The Water conveys one gift, the Spirit another. 33 
 
 filth of His sons and daughters, by the Spirit of 'judgment and^ek. 
 by the Spirit of burning: He shall sprinkle clean water upon ' 
 you, and ye shall be cleansed from all your sin. Angels in 
 their choirs shall surround you, and shall say, Who is this Cant. 8, 
 that cometh up in white apparel, leaning on her near of kin? ' ep ' 
 For the soul that was before a servant, hath now professed 
 her Master to be her kindred, and He, favourably allowing 
 her sincere purpose, will cry out in response, Behold thou, art Cant. 4, 
 fair, my love; behold thou art fair; thy teeth are as flocks 
 of shorn sheep, because of her true-hearted confession ; and 
 farther, All of them bearing twins, because of the twofold gift, 
 that, I mean, perfected by water and the Spirit 3 , or that an- 
 nounced in the Old and the New Testaments. And may all of 
 you, having finished the course of fasting, remembering what 
 hath been said, bearing fruit in good works, standing blame- 
 less before the Invisible Bridegroom, obtain the remission of 
 sins at God's hand: to Whom be glory with the Son and the 
 Holy Ghost, for ever. Amen. 
 
 d The Fathers sometimes speak as if of speaking on the subject ; — Water, 
 
 Baptism was primarily the Sacrament of which conveys both gifts, is considered 
 
 remission of sins, and upon that came the as a type of one especially, — conveys 
 
 i gift of the Spirit, which notwithstanding both remission of sins through Christ's 
 
 [was butbegunin Baptism andcompleted blood and the grace of the Spirit, but 
 
 \n Confirmation. Vid.Tertullian.de Bapt. is the type of one, viz. the blood of 
 
 7.8.supr. i.6fin. Hence, as in the text, Christ, as the Oil in Confirmation is 
 
 Baptism may be said to be made up of of the other. And again, remission of 
 
 two gifts, W ater which is Christ's blood, sins is a complete gift given at once, 
 
 and the Spirit. There is no real differ- sanctification an increasing one. 
 
 enee between this and the ordinary way 
 
LECTURE IV. 
 
 ON THE TEN POINTS OF FAITH "- 
 
 Colossians ii. 8. 
 
 Beware lest any man spoil you through philosophy and vain 
 deceit, after the tradition of men, after the rudiments of 
 the world, and not after Christ. 
 
 Lect. 1. Wickedness imitates goodness: and the tares strive to 
 
 TV . . 
 
 — be taken for wheat, being like it in appearance, but detected 
 
 2 Cor. j n their taste by the discerning. Even the devil transformeth 
 himself into an angel of light : not that he may reascend to 
 where he was; for being in heart like an anvil, incapable of 
 all impression, he has now and for ever an impenitent will ; 
 but that he may environ in the darkness of blindness, and 
 amid the pestilence of unbelief, those who are living an 
 Mat. 7, Angel's life. Many wolves are ranging about in sheep's 
 15- clothing, in the clothing, I say, of sheep, but with claws and 
 fangs too. Enveloped in the skin of a gentle animal, and by 
 their appearance deceiving the guileless, they shed on them 
 from their jaws the deadly poison of impiety. Need have we 
 then of Divine grace, and of an abstinent spirit, and of seeing 
 eyes : lest eating tares as wheat, we out of ignorance come to 
 harm; lest taking the wolf for a sheep, we be made his prey; 
 lest imagining the Devil, the Destroyer, to be an Angel of 
 l Pet. 5, mercy, we be devoured ; for he goeth about like a roaring 
 lion, seeking whom he may devour, according to the Scrip- 
 tures. For this cause the Church admonisheth; for this 
 cause are the present classes; for this, the reading of lessons. 
 
 a This title is taken from Theodoret. is here made somewhat different both 
 Thenumberisvariouslymadeoat. Some from that in Milles' and in the Benedic- 
 MSS.sayelevenforteu. Anenumeration tine Edd. 
 
Religion consists of doctrines and u:orks. 85 
 
 2. For the course of godliness is made up of these two ; (2.) 
 pious doctrines, and good works : neither are the doctrines 
 without good works acceptable to God; nor are works allow- 
 able works done apart from pious doctrines. For what boots 
 
 it, to know excellently the doctrines concerning God, and 
 to commit vile fornication ? or what again avails it to possess 
 an excellent self-command, and to blaspheme impiously ? An 
 exceeding great gain then is learning in doctrines; and we 
 have need of sobriety of mind, since many are they who would 
 spoilyou through philosophy and vain deceit. And the Greeks Col. 2, 8. 
 by their smooth tongues draw you aside, for honey distils Prov. 5, 
 
 from the lips of a strange woman ; but they_of the circum - 3 ' 
 cision by meansof the Holy. Scriptures. which _thev miserably 
 wrest from their meaning, deceive those who come to~tEem, - 
 versed in"tEem from childhood to age, and growing old in 
 ignorance. And the sons of the Heretics, by good words andRom. 
 
 fair speeches deceive the hearts of the simple, disguising with 16 ' 18 ' 
 the name of Christ, as with honey, the envenomed darts of 
 their irreligious doctrines: concerning all of whom together, 
 the Lord saith, Beware lest any deceive you. This gives Mat.24, 
 occasion to the teaching of the Faith, and expositions upon 4 ' 
 it. 
 
 3. But before making this tradition of the Faith, it seems 
 to me fitting, to make at this time a short summary of neces 
 sary doctrines : lest the multitude of things to be spoken, 
 and the lengthening out of the sacred season of Lent, be 
 too much for the memories of the more simple among you : 
 and that having now strewn some seeds in a general way, 
 we may retain the same things, when provided in a larger crop 
 afterwards. And let those here who are more practised in 
 these things, and have their senses now exercised to discern Heb. 5, 
 both good and evil, bear with things rather fitted for children, 
 
 and to a course (as it were) of milk: so that while they who Heb. 5, 
 stand in need of Catechising receive benefit, they who have 
 knowledge, may now freshen the remembrance of what they 
 knew before. 
 
 I. Of God. 
 
 4. Lay then in your souls as a sure foundation the doctrine (3.) 
 concerning God : That God is only one, unbegotten, unorigi- 
 
 d2 
 
36 God is One and Set/dependent. 
 
 Lect. nated, unchangeable, unalterable: neither by another begotten, 
 
 — nor having another to succeed Him in His being: who neither 
 
 began in time to be,, nor shall ever have an end. And that 
 
 He is also good and just: so that, if ever thou hear a heretic 
 
 saying, that the Just God is one and the Good God another, 
 
 being put on thy guard, thou mayest at once detect the 
 
 poisoned dart of heresy. For some have dared impiously to 
 
 divide the One God in their teaching'. Again, some have 
 
 said that the Artificer and Lord of the soul was one, and of 
 
 the body another , a doctrine at once absurd and blas- 
 
 iiiixy- phemous. For how should man become the one servant of 
 
 yixtm. tw0 masterSj w heu the Lord saith in the Gospel, No man can 
 
 Mat. 6, serve two masters ? There is then One Only God, the Maker 
 
 both of souls and bodies: there is One the Artificer of heaven 
 
 and earth, the Maker both of Angels and Archangels, — the 
 
 Artificer of many things, but the Father of One only before 
 
 the worlds, even of His One Only-begotten Son our Lord 
 
 Joh.i,3.Jesus Christ, by whom He made all things, visible andinvi- 
 
 ^f 1 ' sale. 
 
 5. He, the Father of our Lord Jesus Christ, is not confined 
 Ps.8, 3. to any place d ; nor is He less than the heavens: but the 
 12. ' heavens are the work of His fingers, and the whole earth 
 is hold-en in the hollow of His hand. He is in and around 
 all things. Think not that the sun is brighter than He, or is 
 equal to Him: for He who formed the sun in the beginning, 
 must needs be without comparison far greater and brighter. 
 He foresees the future: He is mightier than all things: He 
 knows all things, and does what He wills ; not subjected to 
 antecedents or consequents, or to nativities, or chance, or 
 fate; in all things perfect, and possessing in Himself the 
 absolute form of every excellence; neither waning, nor 
 increasing, but in mode and circumstance ever the same; 
 who hath prepared chastisement for the sinners, and a crown 
 for the righteous. 
 (4.) 6. Seeing then that many have in divers ways gone astray 
 from the One God, — some having deified the sun, and so 
 forsooth, when he went down, abiding during the night-season 
 
 b This was the doctrine of Marcion, Hasr. lxyi. 8. 
 1 Iren.iii. 25. §.2. 3. and the Manichees. d As the Maniehees held. Theodor. 
 
 c These were the Manichees. Epiph. Hser.i.26. 
 
The Son- is in all things like the Father. 37 
 
 godless, — others the moon, so as in the day-time to have no 
 god, — others, the other parts of the world, — some, again, 
 having deified the arts, — others, meats, — others, pleasures, — 
 while some, mad after women, have set up on high the image 
 of a naked woman, and calling it Venus, have bowed down 
 to their own lusts, under the visible emblem, — and others, 
 dazzled by the brightness of gold, have deified that, and 
 other portions of matter, — seeing, I say, that these things are 
 so, and that if one first stablish in his soul the doctrine of the 
 One God, from whom are all things, and believe in it, he gets. 
 rid at once of all the multiplied evils of idolatry, aud heretical 
 error, do thou first settle firmly this doctrine of godliness in 
 thy soul, by means of faith. 
 
 II. Of Christ. 
 
 7. Believe also in the Son of God, One and Only, our Lord (5.) 
 Jesus Christ : God of God begotten : Life of Life begotten : 
 Light of Light begotten : like in all things ' to Him that 
 begat Him : who began not His existence in time, but was 
 before all ages eternally and incomprehensibly begotten of 
 
 the Father : who is God's Wisdom and Power, and Righte- 
 ousness personally subsisting; who before all ages is set 
 down at the right hand of the Father. Not that He 
 received the throne on God's right hand, as some have 
 thought, by reason of His patient suffering merely, being 
 after His passion crowned as it were by God; but all the 
 time He hath been in being, which is from an everlasting 
 generation, He hath the Kingly prerogative, sitting together 
 with the Father, being God, and Wisdom, and Power, as 
 hath been shewn ; together with the Father reigning, and by 
 reason of the Father being the Artificer of all things; wanting 
 nothing to the dignity of Godhead, and knowing His Father, 
 even as He is known by His Father, — and, to speak briefly, s> ii« y . 
 remember what is written in the Gospel, None knoweth the^"[\ 
 Son, but the Father; neither knoweth any the Father, save%7- 
 the Son. 
 
 8. And neither do thou separate the Son from the Father, 
 nor by confusing them together believe that the Son is the 
 
 e Toy ouaiev xara truvra. This was opposed to the opoov&iov of orthodoxy, 
 one of the symbols of the Semiarians, as and the iti/iun of Arianism. 
 
dia, ffu 
 
 38 Christ is in one Person both God and Man. 
 
 I/ect. Father'- But believe that of One God is One Only-begotten 
 
 — —^ Son, who was before all ages, God the Word : the Word, not 
 
 yxis. uttered externally and dispersed abroad in the air, nor like to 
 
 ivun- wor <3s impersonal k, but the Word, the Son, the Maker of all 
 
 - who have the Word, the Word who hears the Father and 
 
 mmrris. Himself speak. And of these things we will speak more at 
 
 large in due season, if God permit : for we do not forget our 
 
 purpose, that at present we are but introducing the Faith 
 
 after the manner of a summary. 
 
 III. Of His Incarnation. 
 His Birth of the Virgin. 
 (6.) 9. And believe that He, the Only -begotten Son of God, for 
 our sins came down from heaven to the earth, having taken a 
 
 •£«»<■-«• manhood of like feelings with us, and being born of the 
 Holy Virgin and the Holy Ghost, not in appearance or 
 
 S»xi?«(. imagination 11 , but in truth : nor did He pass through the 
 Virgin as through a channel'; but truly took flesh of her, and 
 of her was truly nourished with milk, and truly ate as we do, 
 and truly drank as we do: for if the Incarnation was a phan- 
 tom, salvation likewise is a phantom. Christ was twofold, 
 Man in what was seen, God in what was not seen : eating 
 truly as Man like us, (for He had like feelings of the flesh with 
 us,) but feeding with five loaves the five thousand as God : 
 dying as Man truly, but as God raising him who had been 
 four days dead: sleeping in the ship truly as Man, and walking 
 on the waters as God. 
 
 His Cross. 
 
 (7.) 10. He was crucified for our sins truly: shouldest thou be 
 disposed to deny it, the very place which all can see refutes 
 thee, even this blessed Golgotha k , in which, on account of 
 
 f XuvaXotQbv IpyeurufAivos viovraro^iav * This was the doctrine of the Valen- 
 
 metiitrqs. ThesewereNoetus,Sabellius, tinians. Vid. Iren, Har. i. 1. §. 13. 
 
 &c. Vid. Theodor. Hair. iii. 3. A than . k The spot where our Lord was cruci- 
 
 Orat. iv. 2. fied and huried had been hidden by an 
 
 i The followers of Paul of Samosata, • artificial mound, and desecrated by a 
 
 and of Marcellus of Ancyra. Euseb. statue of Venus, Constantine cleared 
 
 Eccles. Theol. ii. 11. 16. Concil. Sir- the ground, and his mother Helena built 
 
 miens. A.D. 357. (Hard. vol. i. p. 703.) a church there. Euseb. Vit. Const, iii. 
 
 11 The heretics here alluded to, were, 25, 26. 
 from their tenet, called Doeeta\ 
 
Christ descended into hell to deliver the Old Fathers. 39 
 
 Him who was crucified on it, we are now assembled: and 
 further, the whole world is filled with the portions of the wood 
 of the Cross '. But He was crucified, not for sins of His, but 
 that we might be freed from our own sins. And though He 
 was despised of men and beaten as a man, yet He was ac- 
 knowledged by the creature as God ; for the sun, beholding 
 his Lord outraged, hid his light in trembling, not enduring 
 the sight. 
 
 His Burial. 
 
 11. He was laid truly as man in a tomb of rock, but the (8.) 
 rocks burst asunder through fear because of Him. He de- ; 
 scended to the regions beneath the earth, that from thence 
 also He might redeem the just m . For wouldest thou, I pray, 
 that the living should enjoy His grace, and that, being most 
 
 of them unholy ; and that those who from Adam had been 
 imprisoned long while, should not now obtain deliverance? 
 The prophet Esaias heralded with a loud voice so many 
 things concerning Him : and wouldest thou not that the 
 Kings should descend and rescue His herald ? David was 
 there, and Samuel, and all the Prophets, and John himself, 
 who said by his messenger, Art thou He that should come, or Mat. 1 1 , 
 do we look for another ? Wouldest thou not that He should ' 
 descend and rescue such as these ? 
 
 His Resurrection. 
 
 12. But He who descended to the regions beneath the (9.) 
 earth, again ascended thenee, and Jesus who was buried, rose 
 again truly on the third .day. And should the Jews ever 
 
 -harass-yojijLmeet them quickly by asking thus : Did Jonas 
 after three days come forth from the whale, and hath not 
 Christ then after three days risen from the earth ? Was the 
 dead man raised who touched the bones of Eliseus, and shall 
 not the Maker of men much more easily be raised by the 
 
 1 Vid. also Catech. x. 19. xiii. 4. bins is altogether silent on the subject ; 
 
 Helena is said to have discovered the and Constantine, in his Epistle written 
 
 true Cross on the occasion mentioned to Macarius, Bishop of Jerusalem, on 
 
 in the last note. T; he account is con- the subject of the discovery of the Holy 
 
 tained in Socr. Hist, i. 17. Soz. Hist. ii. Sepulchre. Euseb. Vit. iii. 30. 
 
 l.Theodor.i. 18.Arabros.inOb.Theod. m Vid. Euseb. Dem. Evang. x. 
 
 45 &c. Chrysost. in Joan. 8. 5. 1. p. 501. Hieronym. in Eccles. ix. JO. 
 
 besides Kufinus and Paulinus. Euse- &o. 
 
40 Virtue of the Name of Christ and of the sign of His cross. 
 
 Lect. power of the Father ? He rose then truly ; and being risen, 
 — He was again seen by His disciples. And the Twelve dis- 
 ciples were witnesses of His resurrection; not witnessing 
 with flattering words, but striving for the truth of the resur- 
 Deut. rection even to tortures and deaths. Further, at the mouth 
 ' ' of two or three witnesses shall every word be established, 
 according to the Scriptures ; but twelve bear witness to 
 Christ's resurrection, and disbelievest thou yet concerning 
 the resurrection ? 
 
 His Ascension. 
 
 (10.) 13. And Jesus having finished His race of patience, and 
 having redeemed men from their sins, ascended again into 
 the heavens, a cloud receiving Him : and Angels stood by 
 as He went up, and Apostles gazed. But if any doubt what 
 he hears, let him believe the power of what he now sees. All 
 kings when they die, have their power extinguished with 
 their life : but Christ after being crucified, is worshipped by 
 the whole world. We proclaim the Crucified, and the devils 
 tremble ; yet many others have in course of time' been cruci- 
 fied, but when has the invocation of any one of these scared 
 away the devils ? 
 
 1 4. Let us not then be ashamed of the Cross of Christ ; but 
 though another bide it, do thou openly seal it on thy brow": 
 that the devils beholding that, princely Sign, may flee far 
 away trembling. But make thou this Sign, when thou eatest 
 and drinkest, sittest or liest down, risest up, speakest, 
 walkest : in a word, on every occasion ; for He who was 
 here crucified, is above in the heavens. For if, when crucified 
 and buried, He had remained in the tomb, then we had had 
 shame : but now He who was crucified on this Golgotha, 
 hath from the Mount of Olives on the East ascended into 
 heaven: for having herjpe descended into hell, and come 
 back again to us, from us did He ascend again into heaven, 
 
 Ps. no, His Father addressing Him and saying, Sit thou on my right 
 hand, until I make Thine enemies Thy footstool. 
 
 n Vid. Tertull. de Cor. 3. Cyprian, dor. Aug. de Cat. rud. 34. (20.) 
 de Laps. p. 181. Hier. Ep. 1. adHelio- 
 
The Holy Ghost deifieth man. 41 
 
 IV. Of the Future Judgment. 
 
 15. This Jesus Christ who hath ascended, cometh again (11.) 
 from heaven, not from earth. And I say, not from earth, 
 because many Antichrists are now to come from earth; for,- 
 
 as thou hast seen, many have already begun to say, / am Mat.24, 
 Christ : and besides there is to come the Abomination of 5 ' 15 ' 
 Desolation, usurping the name of Christ. But do thou look 
 for the true Christ, the Son of God, the Only-begotten, who 
 is henceforth to come not from the earth, but from heaven, 
 appearing to all more bright than any lightning or other 
 brilliance, with Angels for His guards, that He may judge- 
 quick and dead, and reign with a kingdom, heavenly, eternal, 
 and without end. Be sure to settle your belief in this point 
 also, since there are many who say that Christ's kingdom 
 has an end°- 
 
 V. Of the Holy Ghost. 
 
 16. Believe also on the Holy Ghost, and hold concerning (12.) 
 Him the same opinion which has been delivered to thee to 
 hold concerning the Father and the Son : and not according 
 
 to those who teach blasphemous things of Him p . But do thou 
 learn that this Holy Ghost is One, indivisible, of manifold 
 power; working many things, yet Himself without parts; 
 who knoweth mysteries, w ho searcheth all things, even the lCor.2, 
 deep things of God; who descended on our Lord Jesus " 
 Christ in the form of a dove ; who wrought in the Law and 
 the Prophets : who, even now, at the season of Baptism ? ? 
 sealeth__thy_soul; of whose holiness every intellectual nature 9 /a. 
 hath also need ;" against whom if a man dare to blaspheme, / 
 
 he hath no forgiveness, either in this world, or in that which Mat.12, 
 is to come; who with the Father and the Son is exalted 32- 
 with the glory of the Godhead ; of whom Thrones also, and 
 Dominions, Principalities and Powers, stand in need. For 
 there is One God, the Father of Christ; and One Lord Jesus 
 Christ, of the Only God the Only-begotten Son: and One 
 Holy Ghost, who halloweth and deifieth all, who. spake in 'Sca- 
 the Law and the Prophets, both in the Old and New"™"' 
 Testaments. 
 
 Viz. the followers of Marcellus of i> e. g. the Montanista, Arians, and 
 Ancyra. Macedonians. 
 
42 Nothing not taught and proved out of Scripture is of the Faith. 
 Lect. 17. This seal have thou ever on thy mind: which now by 
 
 IV. 
 
 • way of summary has been touched on in its heads, and if the 
 Lord grant, shall hereafter be set forth according to our 
 power, with. Scripture-proofs. For concerning the divine 
 and sacred Mysteries of the Faith, we ought not to deliver 
 even the most casual remark without the Holy Scriptures: 
 nor be drawn aside by mere probabilities and the arti- 
 fices of argument. Do not then believe me because I tell 
 thee these things, unless thou receive from the Holy Scrip- 
 tures the proof of what is set forth : for this salvation, which 
 is of our faith, is not by ingenious reasonings, but by proof 
 from the Holy Scriptures. 
 
 VI. Of the Soul. 
 
 (13.) 18. After knowing this venerable and glorious and most 
 holy Faith, next thou hast to know thyself: know that thou 
 art a twofold man consisting of soul and body, and that, as 
 was said a little before, the same God is the Artificer both of 
 
 m.hn\i>i- the soul and of the body. And know thou hast a soul pos- 
 sessed of freedom q , the fairest work of God, made after the 
 image of Him who formed it: immortal because of God who 
 has made it immortal: a living thing, reasonable, undecay- 
 ing, because of Him who hath bestowed these gifts : having 
 power to do what it willeth. For it is not according to thy 
 nativity that thou sinnest, nor is thy fornication according to 
 thy fortune, nor, as some idly talk, do the conjunctions of the 
 stars force thee to live in lasciviousness. Why, to avoid con- 
 fession of thy wretchedness, dost thou blame the guiltless 
 stars? Henceforth have nothing to do with astrologers: for 
 
 Is. 47, of these saith the divine Scripture, Let now the astrologers 
 
 13 - 14, stand.up and save thee, fyc. Behold they shall be as stubble: 
 the fire shall burn them : they shall not deliver themselves 
 from the power of the flame. 
 
 19. And learn this also: that before the soul be come into 
 the world, it hath in nothing sinned : but that having come 
 into the world sinless r , we now of our own choice sin. 
 
 9 When Cyril and other writers speak ' It was both a Pythagorean and an 
 
 so pointedly about the freedom of the heretical doctrine, that the soul had 
 
 will, it is by way of protest against the sinned in some preexistent state. Clem. 
 
 Manichees and others who were fatalists. Strom. Hi. 3. Iren. Haer. i. 25. 
 
The soul is responsible because it is free. 48 
 
 Listen not, I pray thee, to any one perversely expounding 
 the Scripture, If' then I do that which I would not, and theKom. 7, 
 rest: but remember Him who says, If ye be willing andj^ 19 
 obedient, ye shall eat the good of the land; but if ye refuse^. 
 and rebel, ye shall be devoured with the sword, and the rest: 
 and again, As ye have yielded your members servants of 'Rom. 6, 
 uncleann ess and of iniquity unto iniquity ; even so now yield ' 
 your members servants to righteousness unto holiness. Re- 
 member also the Scripture which says, And as they did not Rom. l, 
 like to retain God in their knowledge, and, That which may ??■ , 
 be known of God is manifest in them : and, Their eyes have 19. 
 they closed. Remember too how God says against them, Yet Mat.13, 
 I had planted thee a noble vine, wholly a right seed; how j e ' r . 2, 
 then art thou turned into the degenerate plant of a stranger- 
 vine unto Me ? 
 
 20. The soul is immortal ; and all souls are alike, both of (14.) 
 men and women ; only there is a difference of person s . r * v*t _ 
 There is not one order of souls ' which by nature sin, and rifmrts 
 another order of souls which by nature act righteously, but i "" ii ' 
 both act from choice, the essence of the soul being one in ,«»• 
 kind and alike in all. 
 
 Now I know that I am speaking at length, and that the 
 time is far advanced : but .what is preferable to salvation ? 
 Dost thou not care, though with trouble, to take provision for 
 the way against the heretics ? wilt thou uot be told the turns 
 of the road, lest out of ignorance thou fall down a precipice f 
 If thy teachers think it no small gain for thee to learn these 
 things, shouldest not thou, the learner, receive gladly the 
 multitude of the things told thee ? 
 
 21. The soul has freedom; and though the devil can 
 tempt, he is not free to force it against deliberate choice. 
 He suggests to thee the thought of fornication ; if thou wilt, 
 thou hast admitted it; if thou wilt not, thou hast not. For 
 if thou wert a fornicator by necessity, then wherefore did God 
 prepare hell ? If thou did justly by nature and not by choice, 
 wherefore hath God prepared crowns of glory ineffable ? The 
 sheep is meek, yet it hath never been crowned for its meek- 
 
 s The doctrine of Apellesis here aimed ' Some of the Gnostic sects seem re- 
 at. Vid. Tertull. de Anim. 36. ferrefl to. Vid. Jrerj. i. 24. 
 
44 The Body not the real cause of sin. 
 
 Lect. ness; because its meekness belongs to it, not from choice, but 
 — by nature. 
 
 VII. Of the Body. 
 
 (15.) 22. Thou hast been taught, beloved, for the present, con- 
 cerning the Soul: now receive, as far as may be, the doctrine 
 concerning the Body. Endure not any of those who say, 
 that the body belongs not to God u : for they who hold this, 
 and that the soul dwells in it as in a vessel which belongeth 
 not to itself, readily abuse it to fornication. But for what 
 have they condemned this wonderful body ? in comeliness 
 what lack has it ? And what is there of its fashioning not 
 wrought with art ? Ought they not to have considered how 
 bright the eyes are ; -and how the ears placed obliquely receive 
 sounds without hindrance ; and how the sense of smell is 
 discriminating in scents, and eagerly discerns incense ; and 
 how the tongue is the minister of two things, the faculty of 
 tasting, and the power of speech ? And how the lungs, placed 
 out of sight, are unceasingly occupied in respiring air ? Who 
 gave the heart its unremitted beating ? Who divided so 
 many veins and arteries ? Who skilfully interwove the 
 bones with the muscles ? Who while assigning a part of our 
 food for our substance, separated the rest in a seemly manner; 
 arid hath hidden our uncomely members in a more comely 
 disposition ? Who, when mankind was like to have failed, 
 rendered it by a simple fellowship perpetual ? 
 
 (16.) 23. Say not, I pray, that the body is the cause of sin. For 
 if the body be the cause of sin, how is it that a corpse is 
 without sin ? Put a sword in the right hand of one just dead, 
 and there is no murder committed; let beauty of every sort 
 pass before the young just dead, yet is no impure desire 
 excited. Why ? Because it is not the body which sins of 
 itself, but the soul by means of the body. T he body is the 
 instrument, and as it were the garment and robe of the soul ; 
 if then it be abandoned by the" soul to fornication, it becomes 
 unclean ; but if it dwell with a holy soul, it becomes the 
 temple of the Holy Ghost. It is not I who say this, but 
 l Cor.6, Paul the Apostle hath said ; Know ye not that your bodies are 
 the temple of the Holy Ghost, which is in you? Be tender 
 u This was the doctrine of Gnostics and Manichees. 
 
Unmarried persons must not despise the married. 45 
 
 then of thy body, as being the temple of the Holy Ghost; 
 sully not thy flesh with fornication; defile not this thy fairest 
 robe ; but if thou hast defiled it, cleanse it now through 
 penitence; while the time allows, wash it. 
 
 24. And as to the doctrine of chastity, above all, let 
 the order of Solitaries and of Virgins attend to it, who are? 
 establishing in the world an Angelic life; and then, the rest \ 
 of the Church's people also. Great is the crown laid up for 
 you, brethren ; for a poor indulgence barter not a high 
 dignity. Listen to the Aposde, saying, Lest there be aray Heb - 12 ) 
 
 fornicator, or profane person as Esau, who for one morsel of 
 meat sold his birthright. Having been enrolled in the An- 
 gelical books for thy purpose of chastity, beware lest thou be 
 blotted out again for thy deed of fornication. 
 
 25. Nor again on the other hand, while observing chastity, 
 be thou puffed up against those who choose the humbler path 
 
 of wedlock. For marriage is honourable, and the bed un- Heb.i3, 
 defiled, as sailh the Apostle. Thou too who keepest thy ' 
 purity, wert thou not born of married persons? Do not, 
 because thou hast a possession of gold, set at nought the 
 silver. But let those also who are married be of good cheer, 
 who use marriage lawfully; who subject their marriage to 
 laws, not making it wanton by unbounded licence ; who 
 observe seasons of abstinence, that they may give themselves 1 Cor. 
 unto prayer; who with pure garments bring their bodies also ' ' 
 pure to the assemblies of the Church; who-have entered into 
 the state of matrimony, not for indulgence, but that they may *'« ** 
 
 , , " riKtayo- 
 
 have a home. „ r , 
 
 26. And let not those who have been but once married, set 
 at nought them who have involved themselves in a second 
 marriage 1 . Continence is indeed a noble thing and an ad- 
 mirable; yet we should make allowance for a second mar- 
 riage, that the weak may not commit fornication. It is goodi Cor. 
 
 for them if they abide even as I, saith the Apostle; but if ' 
 they cannot contain, let them marry; it is better to marry 
 than to burn But every thing else, be it put away far from 
 
 1 The Montanists condemned second were an impediment to holy orders, 
 
 marriages; vid. Tertull. de Monogam. They are spoken of by the Fathers as 
 
 8; de Exhort. Cast. 9. and theNovatians, at best a concession, e. g. Iren. Haer. iii. 
 
 Epiph. Hsr, lix. 3. Second marriages 17. Chrysost. in Mat. Horn. 32. fin. 
 
46 Those who fast must not condemn those who cannot. 
 Lect. you, fornication, adultery, and every form of incontinence ; 
 
 • and let the body be kept for the Lord, that the Lord also may 
 look upon the body. And let the body be nourished with 
 meats, that it may live, and serve without hindrance ; but not 
 that it may be given up to indulgence. 
 
 Meats. 
 
 (17.) 27. And concerning food, let these be your doctrines ; 
 since many stumble concerning meats also. For some in- 
 differently draw near to things sacrificed to idols; and others, 
 while they are austere, condemn them who eat : and thus in 
 different ways the soul of some is defiled in the matter of 
 meats, while they are ignorant of the profitable reasons, for 
 eating or abstaining. For we fast, abstaining from wine and 
 flesh, not because we abhor them as abominations, but be- 
 cause we look for the reward ; that scorning things sensible, 
 
 Ps. 126, we may enjoy the spiritual and invisible table, and that 
 
 '"" sowing now in tears, we may reap in joy in the world to 
 
 come. Despise not however those who eat, and partake 
 
 1 Tim. because of their bodies' weakness ; nor blame those who 
 use a little wine, for their stomacKs sake, and their often 
 infirmities ; nor condemn them as sinners. Nor abhor thou 
 flesh as being an unchristian thing; for the Apostle knew 
 
 1 Tim. some such when he spake of those, forbidding to marry, 
 and commanding to abstain from meats which God hath 
 created to be received with thanksgiving of them which 
 believe 1 . In abstaining then from them, abstain not from 
 them as abominable, otherwise thou hast no reward; but 
 look down on them though good, for the sake of those 
 nobler spiritual things which are set before thee. 
 
 28. For thy soul's sake, at no time eat ought of the things 
 offered to idols. For concerning these meats, not I only, but 
 the Apostles also before now, and James, the Bishop of this 
 Church, have taken thought ; and the Apostles and Elders 
 write to all the Gentiles a Catholic Epistle, bidding them 
 
 1 The various sects of Gnostics, and abstain from marriage, fiesh, and wine, 
 
 the Manichees, consideredcertainmeats not for discipline (Si tUxm/ii) but as ab- 
 
 and drinks, as flesh and wine, to be pol- horring them, forgetting thatthey are all 
 
 lnting. Vid. Iren. Hasr. i. 28. Clem, very good, &e. and speaking blasphemy 
 
 Paed. ii. 2. p. 186. Epiph. Hser. xlvi. 2. against the creation,let him amend or be 
 
 xlvii. 1. &c. &c. August. Haer. 46. vid. deposed &c." 
 Canon. Apost. 43. " If any Bishop &c. 
 
The Resurrection as easy as making Moses' rod a serpent. 47 
 
 abstain, chiefly from things sacrificed to idols, and then 
 from blood also and things strangled. For many men being 
 of a savage nature, and living like dogs, both lap up blood, 
 copying the way of the most savage wild beasts ; and also 
 eat greedily without scruple things strangled 2 . But do thou, 
 the servant of Christ, when eating, observe to eat with 
 reverence. Thus much concerning meats. 
 
 Apparel. 
 
 29. Be thou clad with plain apparel, not for vain orna- /J8.) 
 nient's sake, but for a necessary covering ; nor to make a 
 display, but that thou mayest be warm in winter, and mayest 
 hide thine uncomeliness. Beware lest, under colour of hiding 
 thine uncomeliness, by thy extravagant robes thou fall into 
 uncomeliness of another sort. 
 
 VIII. Of the Resurrection. 
 
 30. Be tender, I beseech thee, of this body; and know (19.) 
 that thou shalt arise from the dead, to be judged with this 
 body. But if any thought of unbelief steal upon thee, as 
 though the thing were impossible, consider from thine own 
 case the things which appear not. For tell me; think where 
 thou wert thyself, an hundred or more years ago ? From what 
 
 an element, from what a very small and mean substance, hast 
 thou come to so great stature, and to such dignity of comeli- 
 ness. Cannot then He who brought into being that which 
 was not, raise up again that which has been and has decayed ? 
 He who year by year raises up the corn which we sow, when 
 it is dead; shall He find difficulty in raising us up, for whose 
 sakes He was raised Himself? Thou seest how the trees 
 have stood now for so many months fruitless and leafless; 
 but when the winter is passed, they revive in all their parts 
 as it were from the dead. Shall not we then much rather, 
 yea and much more easily, live again ? The rod of Moses 
 was by the counsel of God changed into the dissimilar nature 
 of a serpent: and shall not man who has fallen into death 
 be again restored to himself? 
 
 ■ The prohibition of idol-sacrifices, regards blood, and things strangled, it 
 blood, and things strangled, was long in had become almost obsolete by S. Aus- 
 force in the East; but in the West as tin's age. Contr. Faust, xxxii. 13. 
 
48 The Canon of Scripture to be received from the Church. 
 
 Lect. 31. Heed not them who say that this body is not raised: 
 
 j7~ - for it is raised : and Esaias testifieth this, saying, The dead 
 
 l9.Sept. shall arise, and they in the tombs shall be raised. So Daniel, 
 
 Dan.12, Many of them that sleep in the dust of the earth shall arise; 
 
 some to everlasting life, and some to everlasting shame. But 
 
 though the resurrection is common to all men, it is not alike 
 
 to all; for we all indeed receive everlasting bodies, but not 
 
 all the same bodies. For the just receive them, that through 
 
 eternity, they may join the Choirs of Angels; but the sinners, 
 
 that they may undergo for everlasting the torment of their sins. 
 
 IX. Of the Holy Laver. 
 
 32. Wherefore, the Lord of His lovingkindness has been be- 
 forehand with us, giving us the repentance of the Laver, that 
 having cast away the chief, yea rather the whole burden of 
 our sins, and having received the seal of the Holy Ghost, we 
 may become heirs of life eternal. But seeing that we have 
 before spoken sufficiently of the Laver of Baptism, let us go 
 on to what remains of our preparatory teaching. 
 
 X. Of the Divine Scriptures. 
 
 (20.) 33. These things are taught us by the inspired Scriptures, 
 both of the Old and of the New Testament. For the God of 
 both Testaments is one, by whom Christ who appeared in the 
 New Testament, was foretold in the Old; who through the 
 Law and the Prophets brought us as a Schoolmaster to 
 
 Gal. 3, Christ. For before faith camei, we were kept under the Law: 
 and, The Law was our Schoolmaster to bring us unto Christ. 
 And if ever thou hear any of the heretics blaspheming the 
 Law or the Prophets, utter against them the saving voice, 
 
 Matt. 5, saying, Jesus came not to destroy the Law, but to fulfil. 
 Learn, also, diligently, and from the Church, which are the 
 books of the Old Testament, and which of the New : and 
 
 iwcx^i- read not, I pray, any of the uncertain books ". For why 
 shouldest thou, who knowest not those which are acknow- 
 ledged by all, take needless trouble about those which are 
 
 • Or apocryphal, a word which did name of itxynarxifimi or Ecclesiastical 
 
 not convey any reproach in the early is given by some writers to certain works 
 
 Church, bnt merely signified that the which were held in reverence, and-;8o 
 
 book so named was not in the canon, read in Churches, but not inspired. Vid. 
 
 Vid. Pearson, Vind. Ignat. i. 4. The Milles in loc. p. 65. 
 
The history of the Septnagint Version. 49 
 
 questioned? Read the Holy Scriptures, these two and 
 twenty books of the Old Testament, which were interpreted 
 by the sev«?nty-two interpreters. 
 
 34. For b after the death of Alexander the king of the (21.) 
 Macedonians, and the division of his kingdom into four prin- 
 cipalities, into Babylonia, and Macedonia, and Asia, and 
 Egypt, one of the kings of Egypt, Ptolemy Philadelphus, a 
 king very fond of learning, when he was collecting the books 
 which were in every place, heard from Demetrius of Phale- 
 rum, who was over the library, concerning the Divine Scrip- 
 tures of the Law and the Prophets, and judging it far better 
 to abstain from getting the books by force from unwilling 
 persons, but rather to conciliate their possessors by presents 
 and friendship, knowing moreover, that what is forced from 
 men, being given against their choice, is oftentimes tampered 
 with, whereas that which is given of free choice is presented 
 with all sincerity, — he sent exceeding many gifts to Eleazar 
 the priest at that time, for the temple at Jerusalem, and caused 
 to be sent to him six men out of each of the twelve tribes of 
 Israel, for the work of interpretation. Then, to prove whether 
 the books were divine or no, and to prevent them who had 
 been sent from combining together among themselves, he 
 assigned to each of the interpreters his several dwelling, in 
 the place called Pharos, which adjoins Alexandria, and bade 
 each translate all the Scriptures. And when they had accom- 
 plished the work in seventy- two days, he brought together the 
 translations of all, which they had made in different cells 
 
 t> This account is also found in Euseb. inspired writers of the New Testament 
 
 Prsep. Evang. viii. 1 — 5. Philon. vit. evince towards it. e. g. Acts xiii. 34. 
 
 Mos. ii. 658. Joseph. Antiq. xii. 2. xv. 17. We may believe this doctrine, 
 
 Justin. Apol. l-§. 31. p. 62. Iren. Hist, andyetwithentireconsistencyrejectthe 
 
 iii. 25. Clem. Strom, p. 342. These, to particular story which symbolizes, and 
 
 which may be added Hilary, Austin, got currency by, the primitive belief in 
 
 and Pbilastrius,, are in addition to Aris- it. Prideaux (Connect, part ii. b. 1.) 
 
 teas, who is the original authority, comes to the following conclusions : — 
 
 Epiphanius makes the same general that the book which goes under the 
 
 statement with some further particulars name of Aristeas, nay of Aristobulus, 
 
 indetail. This concordant testimony of is a forgery of some Hellenistic Jew, 
 
 the Fathers does not prove the fact with a view to add honour to the Sep- 
 
 alleged, which seems to have come from tuagint version ; and that in reality that 
 
 the Jews, yet may prove the doctrine version was gradually made in succes- 
 
 implied and involved in it, that there sive ages, first as far as the Law, then 
 
 is something, more than ordinary, of the Prophets, &c. Itshouldbeobserved, 
 
 the Divine Hand in the Translation in that S. Jerome rejects the history of 
 
 question, adoctrine which is confirmed the separate Cells with great contempt. 
 
 by the deference and reliance which the Prsef. ad Pentat. 
 
50 Books that compose the Canon of Scripture. 
 
 TiBCT. without approaching one another ; and he found them agree- 
 
 — ing not in sense only, but in words. For the matter was not 
 
 one of witty invention, or a contrivance of man*s cunning 
 devices; but the interpretation of the Divine Scriptures, 
 spoken by the Holy Ghost, was, of the Holy Ghost accom- 
 plished. 
 (•22.) -35. Read the two and twenty books of these Scriptures : 
 Atmjb- and have nothing to do with the uncertain books. Those only 
 **■ study earnestly, which we read confidently even in Church. 
 Far wiser than thou, and more devout, were the Apostles, and 
 w£«t«- the ancient Bishops, the rulers of the Church, who have 
 Ju'stln! landed down these: thou, therefore, who art a child of the 
 Apol. Church, trench not on their sanctions. And of the Old Testa - 
 
 i. 65 
 
 ment, as hath been said, study the two and twenty books ; 
 and these, if thou art diligent, strive to remember by name, 
 as I repeat them. Of the Law, are the first five books of 
 Moses; Genesis, Exodus, Leviticus, Numbers, Deuteronomy: 
 then Joshua the son of Nun : and the book of Judges and of 
 Ruth, which is numbered the seventh. Of the remaining 
 Historical books, the first and second books of Kings are 
 among the Hebrews one book, and so the third and fourth 
 books ; and likewise the first and second books of Chronicles 
 make one book; and the first and second books of Esdras are 
 one ; and the twelfth is the book of Esther : these are the Histo- 
 rical books. The books which are written in verses are five ; 
 Job, and the book of Psalms, and Proverbs, and Ecclesiastes, 
 and the Song of Songs, which is the seventeenth book. After 
 these come the five Prophetic books : the one book of the 
 Twelve Prophets; the book of Esaias; the book of Jeremias, 
 which with Baruch, the Lamentations, and the Epistle makes 
 one book; then Ezekiel; and the book of Daniel is the 
 twenty-second book of the Old Testament. 
 
 36. Of the New Testament, there are only the four Gospels : 
 +u&itI- the rest are forged and mischievous. The Manichaeans also 
 7e " " wrote a Gospel according to Thomas, which made acceptable 
 with the fragrance of the evangelic name, corrupts the souls of 
 the simpler sort. And receive also the Acts of the Twelve 
 Apostles; and in addition to these, the seven Catholic Epistles, 
 of James and Peter and John and Jude: and the final seal 
 of all, and the last work of the disciples, the fourteen Epistles 
 
Practical warnings. 51 
 
 of Paul . But all the rest, let them be put aside into the 
 second rank ; and what is not read in the churches, that 
 read not by thyself, according as thou hast heard. Thus far 
 of these things. 
 
 37. Fly also from every devilish work, and listen not to (23.) 
 that apostate Serpent, who has of his own choice changed 
 himself from a good nature; who can persuade those who 
 are willing, but can force no one. And give heed neither 
 to observations of the stars, nor to auguries, nor to omens, 
 nor to the fabulous divinations of the Greeks. And sorcery, 
 and the craft of charms, and their most wicked practices for 
 calling up the dead, receive not even to listen to them. 
 Stand aloof from every sort of intemperance, being neither a 
 glutton, nor a lover of pleasure ; raised above all covetous- 
 ness, and the taking of usury. Nor throw thyself into the 
 assemblies of the heathen spectacles : nor ever use amulets 
 in thy sicknesses : and put away from thee also the pollution 
 of tavern-haunting. And fall not into Judaism, nor into the 
 sect of the Samaritans : for henceforth hath Jesus Christ ran- 
 somed thee. Abstain from all observance of Sabbaths, and 
 from calling any indifferent meat " common or unclean." 
 Especially abhor all the assemblies of wicked heretics : and 
 in every way make thine own soul safe, by fastingSj_by 
 prayers, by alms, by reading of the divine oracles: that 
 "living iTTsobefness^nd godly Hoctnne for the restoFIHy time 
 in the flesh, thou mayest enjoy the one salvation of the 
 Laver of Regeneration, and having been thus listed in the 
 heavenly hosts by God and the Father, thou mayest also be 
 counted worthy of the heavenly crown, in Christ Jesus our 
 Lord, to Whom be glory for ever and ever. Amen. 
 
 c S. Cyril keeps silence about the note 9.) as the Latins with respect to 
 Apocalypse, after the usage of the early the Epistle to the Hebrews. 
 Greek Church (vid. Tillemont S. John, 
 
 E 2 
 
LECTURE V. 
 
 ON FAITH". 
 
 Hebrews xi. 1, 2. 
 
 Now faith is the substance of things hoped for, the evidence of 
 things not seen : for by it the elders obtained a good report, 
 
 Lect. i How great the dignity is which the Lord bestows on 
 '■ — you, in transferring you from the order of Catechumens to 
 
 that of the Faithful, Paul the Apostle sets before you, saying, 
 l Cor. l, God is Faithful, by whom ye were called to the fellowship of 
 
 His Son Jesus Christ. For as God is called Faithful, thou 
 
 likewise receivest this title, receiving in it a great dignity. 
 
 For as God is called Good, Just, Almighty, the Artificer of 
 Vid. In- the Universe, so also He is called faithful ; think then to 
 Lect. ii. bow great a dignity thou art rising, being on the eve of 
 6 - sharing a title of God. 
 
 2. Now then it is only required, that a man be found 
 Prov.20, among you faithful in his conscience: for a faithful man, 
 6 ' saith Scripture, who can find? Not that thou shouldest shew 
 l Cor. 4, thy conscience to me; for thou art not to be Judged of man's 
 
 judgment ; but that thou manifest to God a guileless faith, 
 Ps. 7, 9. who trieth the reins and the hearts, and knoweth the thoughts 
 Vs 94 of men. A faithful man is something great, and wealthier than 
 
 » S. Cyril treats in this and five fol- crucified and buried (13) and rose from 
 
 lowing Lectures of the following articles the dead the third day and ascended 
 
 in succession, which makeup the Creed into the heavens, and sat down at the 
 
 of Jerusalem. "I believe" (Lecture 6) right hand of the Father (14) and is 
 
 in one God (6) The Father (7) Al- coming to judge quick and dead (15) 
 
 mighty (8) Maker of heaven and earth, And in the Holy Ghost, the Paraclete, 
 
 and of all things visible and invisible Who spake by the Prophets (16. 17) 
 
 (9) And in One Lord Jesus Christ (10) and in One Holy Catholic Church, and 
 
 the Only-begotten Son of God, begotten resurrection of the flesh, and in life ever- 
 
 of the Father before all worlds, Very lasting (18). Milles in loc. also Ed. 
 
 God by whom all things were made (11) Benedict, p. 84. 
 Who was incarnate and made man (12) 
 
Exercise of faith in matters of tfiis world. 53 
 
 any wealthy. For to the faithful man belongs the whole Prov.17, 
 world of riches, in that he thinks lightly of them, and tramples " ep ' 
 ^them under foot. For those who in appearance are wealthy, 
 and possess much, yet are poor in soul: for in proportion as 
 they amass, do they pine from longing for what is still wanting. 
 But the faithful man, most wondrously, in poverty is rich ; 
 for knowing that we need only to have raiment and food, i Tim. 
 and being content with these, he has put riches under foot. ' 
 
 3. Nor is it only among us, who bear the title of Christ, (2.) 
 that the dignity of faith is great: for likewise all that is 
 accomplished in the World, even by those who are aliens from 
 
 the Church, is accomplished by faith. By faith, marriage laws 
 knit together persons unknown one to another : and one who 
 is strange to us, through the faith placed in marriage compacts, 
 becomes a sharer in strange persons and strange possessions. 
 By faith is husbandry also upheld : for he who does not 
 believe he shall receive a harvest, endures not its toils. By 
 faith, sea-faring men, putting their trust in a very slender 
 plank, exchange that most solid element the earth, for the 
 unsteady motion of the waves ; yielding themselves to uncer- 
 tain hopes, and carrying with them as something surer than any 
 anchor, their faith. By faith then most affairs of men hold 
 together: and this not among us only, but likewise among 
 those who are without, as hath been said ; for though they 
 receive not the Scriptures, but bring forward doctrines of 
 their own, yet these also do they receive by faith. 
 
 4. To that faith which is true, the lesson which was read to- 
 day likewise calls you, setting before you, how you also must 
 please God; for, He saith, without faith it is impossible Heb.n, 
 to please Him,. For when will a man set himself to serve 
 God, unless he believes that He is a rewarder ? When will a 
 young woman choose a virgin life, or a young man be sober 
 minded, unless they believe that chastity has a crown un- 
 fading? Faith is the eye which enlightens the whole con- 
 science, and creates in it understanding; for the Prophet 
 saith, And if ye believe not, neither shall ye understand. la. 7, 9. 
 Faith stops the mouths of lions, according to Daniel; for the pt 
 Scripture saith concerning him, that Daniel was taken up Dan. 6, 
 out of the den, and no manner of hurt was found upon him, 23, 
 because he believed in his God. Is there aught more fearful 
 
54 Tlie faith of Abraham. 
 
 Lect. than the devil ? But even against him we have no other 
 
 — weapon than faith, an impalpable buckler against an unseen 
 
 foe. For he discharges manifold darts, and shoots in the^ 
 darkness those who are not watching ; but, since the foe is 
 unseen, we have, as a stout defence, faith, according to the 
 
 Eph. 6, saying of the Apostle, Above all, taking the shield of faith, 
 wherewith ye shall be able to quench all the fiery darts of the 
 wicked. For when, as oft-times happens, a fiery dart of 
 desire of base indulgence is hurled by the devil, faith, shadow- 
 ing forth the judgment, cools the soul, and quenches it. 
 (3.) 5T~Nbw we have many things to say concerning faith, and 
 the whole day would not suffice us discoursing of it: for the 
 present be we content with Abraham alone, one of the ex- 
 amples of the Old Testament, seeing that we also are become 
 his sons through faith. He was justified not only by works, 
 but by faith also ; and though he did many things well, yet 
 was he never called the friend of God, except when he be- 
 lieved; moreover every deed of his was perfected by faith. 
 By faith he left his parents : by faith he abandoned country, 
 dwelling-place, and home. As then he was justified, so be 
 
 nieeis thou also justified. Further, his body was dead : for he was 
 
 »yn/m>." an °^ man > an d ms wl ^ e Sarah was old also, and no hope of 
 children was left him. God promises offspring to the old 
 
 Kom. 4, man : and Abraham, not being weak in faith, nor considering 
 his own body now dead ; thinking not of his body's infirmity, 
 
 Het>.li,but of the power of Him who promised, and judging Him 
 
 faithful who had promised, in a wondrous manner gained 
 
 a child fioin bodies as good as dead. And when after he had 
 
 gained a son, he was ordered to offer him, although he had 
 
 Gen. 21, heard that, In Isaac shall thy seed be called, he offered his 
 only-begotten son to God, believing that God was able even 
 to raise him from the dead. So having bound his son, and 
 laid him upon the wood, in intent he offered him, but by the 
 goodness of God, who gave him a lamb instead of his child, 
 he received his son alive. Wherefore, he being faithful, was 
 
 Bom. 4, sealed unto righteousness, and received circumcision, the seal 
 of the righteousness which he had yet being uncircumcised ; 
 
 Gen. 17, having received the promise that he should be the father of 
 many nations. 
 
 6. How then is Abraham the father of many nations ? Of 
 
The potter of faith. 55 
 
 the Jews he is confessedly, by the succession according to 
 the flesh. But if we give heed to that which is according to 
 the flesh, we shall be forced to say that the oracle is false : 
 for according to the flesh he is no longer the father of us all; 
 but a faith, of which his is the type, makes us all sons of 
 Abraham. How and after what sort? It is incredible among 
 men, that one should arise from the dead ; it is incredible 
 also, that of the aged, in their bodies dead, a child should be 
 born; yet when Christ is preached, as having been crucified 
 on the tree, dead and risen again, we believe it. By likeness 
 then of faith we come to the sonship of Abraham: and then, 
 upon our faith, like him, we receive the spiritual seal: being 
 circumcised by the Holy Ghost through the Sacred Laver, 
 not in the uncircumcision of the body but of the heart, as 
 Jeremias saith, Circumcise yourselves to the Lord, and take Jerem. 
 away the uncircumcision of your heart ; and as the Apostle ' * 
 saith, by the circumcision of Christ, buried with Him in Col. 2, 
 baptism; and the rest. ' ' 
 
 7. This faith if we keep, we shall be clear of condemnation* (4.) 
 and shall be adorned with virtues of every kind. For so 
 great power hath faith, that it even gives buoyancy to men 
 walking on the sea. Peter was a man like unto us, formed of Mat.14, 
 flesh and blood, and living upon like food : but believing Jesus, 2 * 
 when He said, Come, he walked on the waters, having his 
 faith for a support on the waters, surer than any foundation; 
 and his heavy body was kept afloat by the buoyancy of his 
 faith. But though as long as he believed, he had a sure 
 footing on the water; yet as soon as he doubted, he began to 
 sink: for as his faith gradually relaxed, his body also was 
 carried along with it. And beholding his evil case, Jesus, 
 the Corrector of the evils of our souls, said to him, O thou of 
 little faith, wherefore didst thou doubt'/ and again, nerved 
 by Him who took hold of his right hand, from the moment 
 he believed again, being led by the hand of the Lord, he 
 regained the same power of walking on the waters. For 
 thus the Gospel hath indirectly recorded, in the words, when MaU4, 
 they went up into the ship. For it says not that Peter by 32 - 
 swimming went up into the ship; but it gives us to under- 
 stand, that as far as he had gone to Jesus, such a distance did 
 he retrace, going up again into the ship. 
 
56 Faith of friends sometimes a substitute for personal faith. 
 
 Lect. 8. Yea, so much power hath faith, that not only the person 
 • believing is saved, but one man has been saved by others 
 
 Mark 2. believing. The palsied man at Capernaum was not faithful; 
 but they who bore him, and let him down through the tiles, 
 believed; for the soul of the sick man shared in the sickness 
 of his body. Think not that I accuse him groundlessly ; for 
 
 Mat. 9, the Gospel itself hath said, Jesus beholding, not, his faith, but 
 ' ' their faith, saith to the sick of the palsy, Arise. The bearers 
 believed, and the sick of the palsy enjoyed the blessing of the 
 cure. 
 
 t). Wouldest thou see yet more certainly, that some have 
 
 Johnii.been saved by others' faith ? Lazarus died: one day passed, 
 and a second and a third : his sinews were decayed and cor- 
 ruption was now preying on his body. How could a man four 
 days dead believe, and call to the deliverer on his own be- 
 half? But what was wanting in the dead, was supplied by 
 his true sisters. For when the Lord came, his sister fell at 
 His feet: and when to His question, Where have ye laid 
 him ? she answered, Lord, by this time he stinheth,for he 
 hath been dead four days, He saith, If thou wilt believe, thou 
 shalt see the glory of God. As if saying, " Fill thou up 
 what is wantingjjbr the faith of this dead ;" and so availed 
 the sisters' faith, that it recalled the dead from the gates of 
 * TieU" Have men then, believing one for the other, availed for 
 "a resurrection from the dead, and shalt not thou, if thou 
 believe sincerely concerning thyself, much rather be profited? 
 Nay, though thou be faithless, or have but little faith, yet is 
 the Lord merciful; He will condescend to thee when thou 
 repentest : only do thou also say to Him with a honest heart, 
 
 Mark 9, Lord, I believe, help Thou mine unbelief. And if thou think- 
 est that thou art indeed faithful, but hast not yet attained the 
 perfection of faith, thou hast need to say with the Apostles, 
 
 Lukel7, Lord, increase our faith: for part thou hast of thine own 
 
 5 ' self, but the much greater part thou receivest of Him. 
 
 (6.) 10. For Faith, though in name one, is distinguished into 
 
 ■rihy. two kinds. For there is one sort of faith, which is of doc- 
 
 'Zy™. trines, implying the acquiescence b of the mind concerning 
 
 Tafoftv 
 
 b That faith is an assent of the mind is maintained by Clement, Alex. Strom, 
 
 to the truth, or a submission or aequies- lib. ii. p. 362. Basil in Psalm, exv. 
 
 cence of the mind to a divine message, p. 371, 2. 
 
Two kinds of faith. 57 
 
 some certain thing: and this faith profits the soul, as the 
 Lord saith, He that heareth my words, and believeth in Him John 5, 
 that sent Me, hath everlasting life, and shall not come into 
 condemnation ; and again, He that believeth on the Son is not J°hn 3, 
 condemned: hut is passed from death into life. O the great j„i, n 5 
 loving-kindness of God! The righteous were many years 24, 
 in pleasing Him ; but what they obtained, by their pleasing 
 Him well for many years, this is now bestowed on thee by 
 Jesus in on e hour. For if thou shalt beiieve that Jesus Christ 
 is Lord, and that God hath raised Him from the dead, thou 
 shalt be saved and translated into Paradise, by Him who 
 brought the robber into i^aramser^SjoorScrnot disbelieve the 
 possibility of this ; for He who in this holy Golgotha saved 
 the robber in one hour, the same will also save thee when 
 thou shalt believe. 
 
 11. But there is a second sort of faith, bestowed as a gift 
 
 by Christ in the way of grace. For to one is given by the l Cor. 
 Spirit the word of wisdom, to another the word of knowledge 12 ' 8 " ' 
 by the same Spirit: to another faith by the same Spirit, to 
 another gifts of healing. Now this faith which is given of 
 grace by the Spirit, is not only a faith in doctrine ; but it 
 also worketh things beyond man's power. For he who hath 
 tEis faith shall say to this mountain, Remove hence to yonder Mat.17, 
 place, and it shall remove. For when any one shall say this ' 
 by faith, believing that it shall come to pass, and shall not Mark 
 waver in his heart, then he receiveth the grace. And it is of ' " 
 this faith that it is said, If ye have faith as a grain of mustardMat.17, 
 seed. For like as a grain of mustard seed is small in bulk, * 
 but fiery in operation, — and though sown in a narrow space, 
 has a circuit of mighty branches, and being grown up is able 
 even to shelter the fowls ; thus faith too accomplishes in the 
 soul, in the briefest moment, the greatest things. Illuminated 
 by faith the soul hath visions of God, yea, and, as far as it 
 may, beholds God : and ranges along the bounds of the uni- 
 verse, and before the end of this world, already gazes upon the 
 judgment, and the giving of rewards that is promised. 
 Cherish then the faith in Him, which is of thyself; that thou (7,) 
 mayest also receive from Him that faith which works things 
 above man's power. 
 
 12. But take thou and hold that faith only as a learner and 
 
58 The Creed founded on Scripture. 
 
 Lect. in profession, which is by the Church delivered to thee, 
 
 and is established from all Scripture. For since all cannot 
 read the Scripture, but some as being unlearned, others by 
 business, are hindered from the knowledge of them ; in 
 order that the soul may not perish for lack of instruction, 
 in the Articles which are few we comprehend the whole 
 doctrine of the Faith. This I wish you to remember even 
 in the very phrase, and to rehearse it with all diligence 
 among yourselves, not writing it on paper, but by memory 
 graving it on your heart as on a monument : being watch- 
 ful, during your exercise, lest haply some of the Cate- 
 chumens overhear the things delivered to you. This I 
 wish you to keep all through your life as a provision for 
 the way, and besides this to receive no other ever : 
 whether we ourselves should change and contradict what 
 2 Cor. we now teach; or some opposing Angel, transformed into 
 *'' 14- an Angel of light, should aim at leading you astray. For 
 8. 9! ' though we, or an Angel from heaven, preach any other Gospel 
 unto you than that ye have received, let him be accursed. 
 And for the present, commit to memory the Faith, merely 
 listening to the words; and expect at the fitting season 
 the proof of each of its parts from the Divine Scrip- 
 tures. For the Articles of the Faith were not composed 
 at the good pleasure of men: but the most important points 
 chosen fromjdl_j^riptureSj make up the one teaching of the 
 Faith? And, as the mustard seed in a little grain contains 
 many branches, thus also this Faith, in a few words, hath 
 enfolded in its bosom the whole knowledge of godliness 
 (8.) contained both in the Old and New Testaments. Behold, 
 2 Thess. therefore, brethren, and hold the traditions which ye now 
 Prov. 7, receive, and write them on the table of your hearts". 
 3 - 13. This keep with godly fear, lest haply any of you being 
 
 puffed up, be spoiled by the enemy; lest some heretic pervert 
 any of the things delivered unto you. For Faith is like 
 casting down money on the table: and this we have now 
 done ; but God requires of you an account of the deposit. 
 1 Tim.5, / charge thee before God, saith the Apostle, who quickeneth 
 6, 13.14. oil things, and before Jesus Christ, who before Pontius Pilate 
 witnessed a good confession, that ye keep this Faith delivered 
 c The Nicene Creed follows here in some MSS. 
 
The Articles of Faith a deposit, 59 
 
 unto thee without spot, vntil the appearing of our Lord 
 Jesus Christ. The treasure of life hath now been committed 
 to thee, and the Master will seek His deposit at His appear- 
 ing, which in His own times He shall shew, Who is theiTim.G, 
 blessed and only Potentate, the King of kings, and Lord of 
 lords; Who only hath immortality, dwelling in the light 
 which no man can approach unto ; Whom no man hath seen, 
 nor can see: to Whom be honour and glory for ever and 
 ever. Amen. 
 
LECTURE VI. 
 
 ON THE UNITY OF GOD' 
 
 Isaiah xlv. 16, 17. 
 
 They shall go to confusion together that are partakers of 
 idols; hut Israel shall be saved in the Lord with an ever- 
 lasting salvation, ye shall not be ashamed nor confounded 
 world without end. 
 
 Lect. 1. Blessed be God and the Father of our Lord Jesus 
 Christ; and blessed also be His only-begotten Son. For in the 
 
 1 3. ' idea of God, let the idea of Father be included ; that glory 
 may be ascribed indivisibly to Father and Son with the Holy 
 Ghost. For there is not one glory to Father, and another to 
 Son, but one and the same with the Holy Ghost. Since the 
 Son is the Only-begotten of the Father, and when the Father 
 receives, the Son shares the glory; for the Son's glory is from 
 His Father's honour : and again, when the Son is glorified, 
 the Father of that infinitely good Gift is honoured mightily. 
 2. Now, though the motions of the intellect are most rapid, 
 yet the tongue requires words, and the medium of discussion 
 drawn out at full length. For the eye takes in at once a great 
 company of stars ; but if one wishes to tell of each in parti- 
 cular, which is the morning star, and which the evening, and 
 so of each single star, there is need of many words. In like 
 manner, the mind in the shortest moment of time compasses 
 earth and sea, and all the bounds of the world; but that 
 which is thought of in an instant, takes many words to ex- 
 press. Yet forcible as is the instance I have given, still it is 
 after all weak and inadequate. For we speak, not what we 
 ought concerning God, (for to Him only is this known,) but 
 what man's nature can, and our weakness is equal to. For 
 we explain not what God is; but we honestly confess that 
 
 a nijJ ®tovfiam(%las, i. e. that God is ence, power, authority, &c. 
 the sole principle of all things, of exist- 
 
Immensity of God contrasted with maris littleness. 61 
 
 we have no exact knowledge of Him; for on the subject of 
 God, it is great knowledge to confess our want of knowledge 1 '. 
 Magnify, then, the Lord with me, and let us exalt His name Ps. 34, 
 together. All of us jointly; for one is unequal to it; yea 3 
 rather, though all of us united, we should not even then do it 
 adequately; not only not you who are present, but not even 
 if all the nurslings of all the universal Church, present and to 
 come, should meet together, could they, worthily, sing the 
 praises of the Shepherd. 
 
 3. Abraham was great and honourable, — but great in com- (2.) 
 parison of men; but when he drew nigh to God, then honestly 
 avowing the truth, he saith, / am earth and ashes. He said Gen. 18, 
 not, " Earth" only, and then was silent, lest he should call 27 ' 
 himself by the name of that mighty element : but he added, 
 
 " and ashes;" that he might represent his mouldering and 
 frail nature. " Is there, saith he, any thing smaller or lighter 
 than ashes?" Take, he saith, the comparison of ashes with a 
 house, of a house with a city, of a city with a province, of a 
 province with the Roman empire, of the Roman empire with 
 all the earth, and all its bounds ; then compare all the earth 
 with the embosoming heaven, the earth, which holds such 
 proportion to the heaven, as the centre of the wheel to all its 
 circumference, (for such is the proportion between earth and 
 heaven;) — think then that this first heaven which we see, is 
 smaller than the second, and the second than the third, (for 
 thus far hath Scripture named them, not that they are so 
 many only, but so many only was it expedient for us to 
 know,) — and when thou hast in thought surveyed all the 
 heavens, yet not even shall the heavens be able to praise God 
 according to what He is, no, not though they should resound 
 with a voice louder than thunder. But if the spheres of heaven, 
 being so many, cannot worthily sing God's praise, how shall 
 earth and ashes, that least and smallest of things existing, 
 succeed in sending up a worthy song to God, or worthily to 
 speak of God, that sitteth upon the circle of the earth, and Is. 40, 
 the inhabitants thereof are as grasshoppers. 
 
 4. If any take in hand to speak concerning God, first let (3,) 
 him declare the bounds of the earth. Thou dwellest on the 
 
 » Vid. Hooker, Eceles. Pol. i. 2. f . 2. of man," &c. 
 " Dangerous it were for the feeble brain 
 
G2 God is incomprehensible. 
 
 Lkct. earth, and knowestnot the limit of the earth which is thy 
 
 VI 
 — dwelling; how then wilt thou be able worthily to think of its 
 
 Creator? Thou beholdest the stars, but their Maker thou 
 
 beholdest not : count the stars, which are seen, and then set 
 
 Ps. 147, forth Him who is not seen; Who tellelh the number of the 
 stars, and calleth them all by their names! The pouring 
 rains, which lately camd down on us, well nigh destroyed us: 
 number the drops which fell in this city only: nay, on thine 
 own house in one hour, if thou, canst; but thou canst not. 
 Know thou thine own weakness; and thence know the power 
 
 Job 36, of God ; for by Him are numbered the drops of rain, which' 
 
 ep "have been poured down on the whole earth, not only now, 
 
 but ever. The sun is the workmanship of God, great indeed, 
 
 yet but a spot in comparison of the whole of heaven ; first 
 
 gaze stedfastly on the sun, and then curiously scan his Lord. 
 
 Ecolus, Seek not that which is deeper than thou, and that which is 
 
 3 21 22 
 
 ' ' 'stronger than thou search not out; but what is appointed 
 
 thee, that consider. 
 (4.) 5. But some one will say, If the Divine Nature is incom- 
 prehensible, why then dost thou discourse concerning these 
 things ? Shall I then, since I cannot drink up all the river, 
 not take in due measure even what is expedient for me? 
 Because I cannot sustain with these eyes of mine the whole 
 sun, shall I not behold even as much of him as suffices for 
 my wants? or, when I have entered into a great park, because 
 I cannot eat all the fruits, wouldest thou have me depart 
 actually hungry? I praise and glorify Him who hath made 
 
 Ps. 150, us : for it is a Divine call which says, Let every thing that 
 hath breath praise the Lord. I am attempting now to glorify 
 the Lord, not to declare Him; knowing indeed right well 
 that I must fall short of worthily glorifying Him, but deeming 
 it a work of godliness even to attempt it at all. For the Lord 
 
 John l, Jesus encourages my infirmity, saying, No one hath seen God 
 at any lime. 
 
 6. What then, some one will say, means the text, The 
 
 Mat. 18, Angels of the little ones always behold the face of My Father 
 which is in heaven. Yes, but the Angels behold, not accord- 
 ing to what God is, but as they are able. For it is Jesus 
 
 John 6, Himself who saith, Not that any hath seen the Father, save 
 He which is of God: He hath seen the Father. The Angels 
 
God's perfections. 63 
 
 then behold as they can bear, and the Archangels as they 
 are able ; and Thrones and Dominions, though more fully 
 than these, yet less than God's excellency. But only the 
 Holy Ghost, together with the Son, can behold Him worthily: 
 for the Spirit searchelh all tilings, and knoweth even the deep 1 Cor. 
 things of God. For as the Only-begotten Son, together with ' 
 the Holy Ghost, fully knoweth the Father, {for neither Mat.n, 
 knoweth any one the Father, saith He, save the Son, and he 
 to whomsoever the Son will reveal Him,) so while He be- 
 boldeth fully, He, with and through the Holy Ghost, revealeth 
 God, according as each can bear : since the Only-begotten 
 Son together with the Holy Ghost is a partaker of the 
 Father's Godhead. He, who without passion was begotten > y™*- 
 before the world began, knoweth Him who begat; and He who #;,. 
 begat knoweth Him who was begotten. When even Angels2Tim. l, 
 then are ignorant, (for to each according to his own capacity 
 doth the Only-begotten reveal Him through and with 
 the Holy Ghost, as we have said,) let none of men be 
 ashamed to own his ignorance. I am now speaking, as all do 
 in place: but how we speak, we cannot tell: how then can 
 I declare Him who hath given us the gift of speech ? I who 
 have a soul, yet cannot tell its lineaments; how then shall I 
 be equal to describe its Giver ? 
 
 7. It suffices us for devotion, to know that we have a (5) 
 God; a God who is One, a God who is, is always; always 
 like unto Himself; and has no Father, none mightier than 
 Himself, no successor to dispossess Him of His kingdom : 
 manifold in name, all-powerful, in substance uniform. For,B» M(i Ss 
 though He is called Good, and Just, and Almighty, and 
 Sabaoth c , He is not therefore distinct and various ; but being 
 Himself one and the same, He dispenses the countless ope- 
 rations of the Godhead, not abounding here and deficient 
 there, bnt being in all things like unto Himself. Not great 
 in loving-kindness only, and little in wisdom, but with wis- 
 dom and loving-kindness in equal measure; not seeing here, 
 andnot seeing there ; but being all eye, and all ear, and all 
 mind ; not as we, perceiving here, and ignorant there ; for 
 
 c This is sometimes taken in antiquity Apoth. v. 837. Est impossibile spectare 
 absolutely as a name of God, considered profunda Sabaoth, i.e. Dei. Ed. Be- 
 as Lord of Angels. Vid. Prudentius, ned. 
 
 T«F WO' 
 
 ffraariv. 
 
64 God is a Spirit, and all in all. 
 
 Lect. this is blasphemy, and unworthy of the Divine substance. 
 He foreknows events ; He is Holy, and Almighty, and kinder, 
 
 noil, greater, and wiser than all; and is unspeakable as to His 
 
 John 5, beginning, and form, and nature. Ye have neither heard His 
 voice at any time, nor seen His shape, says holy Scripture; 
 
 Deut. 4, and therefore Moses says to the Israelites, Take ye therefore 
 good heed unto yourselves ; for ye saw no manner of simili- 
 tude: for if His outward appearance is utterly incapable of 
 
 irttrd- delineation, much less is His substance unimaginable. 
 
 "Vo \ 8. Many and by many have been the delineations, but all 
 have failed. Some men have thought that God is fire; others 
 that He is like a man, but winged, because of a true text, ill 
 
 Ps.l 7,8. understood, Hide me under the shadow of Thy wings. They 
 forget that our Lord Jesus Christ, the Only-begotten, said 
 
 ** at,23 > likewise concerning Himself to Jerusalem, How often would 
 1 have gathered thy children together, even as a hen galher- 
 eth her chickens under her icings, and ye would not. For 
 His guardian power being taken as wings, these men, not 
 understanding, and grovelling among human things, conceived 
 of the Unsearchable in a human way. And others have 
 dared to say, that He has seven eyes, because it is written, 
 
 Zech. 4, 77 (e seven eyes of the Lord which run to and fro through 
 the whole earth. For if He has but seven eyes round about 
 Him, here and there, then His sight too is here and there, and 
 not all-perfect: which is blasphemy. God is to be accounted 
 perfect in all things, according to the Saviour's saying, 
 
 Matt. 5, Your Father which is in heaven is perfect : perfect in sight, 
 perfect in power, perfect in greatness, perfect in foreknow- 
 ledge, perfect in goodness, perfect in righteousness, perfect 
 in loving-kindness. Not limited by place, but the Maker of 
 all place : who is in all, and is circumscribed by none. 
 Is. 66,1. Heaven is His throne, but He who is seated on it reaches 
 far above it: Earth is His footstool, but His power extends 
 to the realms beneath the earth. 
 
 9. One there is, all-present, all-seeing, all-understanding, 
 John l, creating all through Christ: for all things were made by 
 Hhn, and without Him was not a thing made; a fount of 
 all good, a fount immense and inexhaustible, a river of 
 blessings, Light eternal beaming inexhaustibly, Power irre- 
 sistible, condescending to our infirmities : whose very Name 
 
Degraded worship of the heathen. 65 
 
 is too awful to hear. Wilt thou find the footstep of the Job u, 
 Lord, saith Job, or hast thou attained unto the least things ept " 
 which the Almighty hath made ? If the last of His works 
 cannot be comprehended, shall He be comprehended who 
 made all things ? Eye hath not seen, nor ear heard, 1 Cor. 
 neither have entered into the heart of man, the things which ' ' 
 God hath prepared for them that love Him. If those things 
 which God hath prepared are to our minds incomprehensible, 
 can we in thought comprehend Him their preparer? O the'Rom. 
 depth of the riches both of the wisdom and knowledge of ' ' 
 God! how unsearchable are His judgments, and His ways 
 past finding out ! says the Apostle: if His judgments and 
 ways are unattainable, shall He Himself be attained ? 
 
 10. Though God is so great, yea, and greater — (for though (7.) 
 the whole of me became tongue, it could not speak adequately, 
 rather, not even all Angels joined together would suffice,) though 
 I say, the Great and Good God is such, yet did man grave a 
 stone, and dare to say to it, Thou art my God! O great blindness, Is. 44, 
 from such greatness descending to such abjectness ! The tree 
 which God has planted, and the rain increased, and which then 
 is burnt to ashes, this forsooth is named God; but the true 
 God is made light of. The wickedness of idolatry wrought 
 lavishly; and cat, dog, wolf, were worshipped instead of God. 
 The lion who devours man was worshipped for God who 
 tenderly loves him; serpent and dragon, counterparts of him 
 who cast us out of Paradise, were worshipped; He who 
 planted Paradise, was thought lightly of. Nay, I feel shame 
 while I say it, even onions have been before now worshipped. 
 Wine was given, to make glad the heart of man; and Bac-Ps. 104, 
 chus was worshipped in the place of God: God made corn 15 ' 
 by saying, Let the earth bring forth grass, the herb yielding Gen. l, 
 seed after its kind, that bread might strengthen man's heart; 11- 
 whence then was Ceres worshipped? fire even to this day is 15.' ' 
 struck out from stones by collision; whence then Vulcan, the 
 maker of fire ? 
 
 11. Whence the Greek false doctrine of many gods? God 
 is incorporeal; whence then the adulteries, which are charged 
 upon their so called gods ? I will be silent of the changes of 
 Jupiter into a swan: I am ashamed to speak of his trans- 
 formations into a bull; as if lowings were worthy of a god. 
 
 F 
 
66 The Manichees held two first principles, good and evil. 
 
 Lect. The god of the Greeks is convicted of adultery, yet are they 
 — — — not ashamed: but if he is an adulterer, let him not be called 
 
 god. They tell too of deaths among their gods, and expul- 
 sions, and blastings by thunder; seest thou how high they were 
 and now how fallen ? Surely it was not for nought that the 
 Son of God came down from heaven, when it was to heal so 
 great a wound; it was not for nought the Son came, that the 
 Father might be acknowledged. Thou hast learned, what 
 moved the Only-begotten to come down from the throne on 
 God's right hand. The Father was despised; it behoved the 
 Son to set right this departure ; for it behoved Him by whom 
 all things were made, to bring all things near unto the Lord 
 of all. The wound had to be cured; for what was worse 
 than such a sickness, the worshipping a stone for God? 
 
 Of Heresies. 
 
 (8.) 12. And not only among the Gentiles hath the Devil waged 
 this contest; but many falsely called Christians, wrongfully 
 designated by the sweet name of Christ, have been impious 
 enough to dare separate God from His own works. I mean 
 S.jthe tribe of heretics, men of evil name and utter un- 
 f%*- godliness, in pretence lovers of Christ, but altogether His 
 enemies: for he who blasphemes Christ's Father, is an enemy 
 of the Son. These men' have dared to say that there are 
 two godheads, one good, and one evil. Exceeding blindness ! 
 If a Godhead then, must it not be altogether good? but if 
 not good, why called Godhead? for goodness belongs to 
 God. For since there belongeth to God, loving-kindness, 
 beneficence, omnipotence, let them do one of two things; 
 let them call Him God in operation as well as in name ; or 
 if they mean to deprive Him of His operative power, let 
 them not give Him the bare name. 
 
 13. Heretics have dared to say, that there are two Gods, a 
 source of good, and a source of evil, and that both these are 
 unoriginate. If both are unoriginate, certainly they must be 
 equal also, and both mighty ; how then doth the light destroy 
 the darkness? Again, are they ever together, or are they 
 2 Cor. separate ? Together they cannot be, for what fellowship hath 
 light with darkness, saith the Apostle; but if they are far 
 
 b i. e. The Manichees. 
 
 61 •7IO.I 
 TIK&JV 
 
Arguments against this doctrine. (it 
 
 one from another, doubtless each has his own place, and if so, 
 doubtless we are in the realms of one God: doubtless also 
 we worship one God. Thus the argument holds for the 
 worship of one God, even granting their absurd doctrine. 
 Next let us examine what they say of the good God. Is He 
 powerful, or powerless ? If powerful, how came evil, against 
 His will ? and how does the evil substance introduce itself, 
 without His consent ? If He knows, but cannot hinder, they 
 impute to Him want of power ; but unfaithfulness, if He is 
 able, yet hinders it not. And consider their inconsistency; at 
 one time they say, that as to the world's creation the evil God 
 has nothing in common with the good God : at another time, 
 only the fourth part. And they say that the good God is the 
 Father of Christ; yet they call the sun, Christ. If then the 
 world, according tojhem, was made by the evil God, and the 
 sun is in the world; how is the Son of the good God an 
 unwilling minister in the works of the evil God? It is to 
 touch mire even to say these things ; but I say them, lest any 
 here present from not knowing better fall into heretical mire 
 themselves. I know that I am polluting my own mouth, and 
 your ears : but it is expedient ; fitter much that you should 
 hear these monstrous things charged against third persons, 
 than out of ignorance fall into them: that thou shouldest 
 know the mire and hate it, than know it not and fall into it. 
 Heretical impiety is a way with many branches; when a man 
 once strays from the one direct road, he often gets into pre- 
 cipitous ground. 
 
 14. And of all heresy Simon Magus was the originator,— (9.) 
 Simon who in the Acts of the Apostles, expected to purchase 
 with money the unpurchaseable gift of the Spirit, and who 
 heard these words, Thou hast neither part nor lot in this -Acts 8, 
 matter, and the rest;— of whom it is written, They went out l ^^ 
 from us, but they were not of us ; for if they had been of us, 2, 19. 
 they would no doubt have continued with us. Having come to 
 Rome, after he had been cast out by the Apostles, and gaining 
 over a profligate woman called Helena, he commenced by 
 daring with blasphemous lips to say, that he had appeared as 
 the Father on Mount Sinai ; that afterward among the Jews, he 
 had shewn himself as Christ, not in the flesh, but in appear- ««»»« 
 ance: and after this as the Holy Ghost, of whom Christ had 
 
 F 2 
 
68 History and heresy of Simon. Magus, of Marcion, 
 
 Lect. promised, that He should be sent as the Comforter. And he 
 — so deceived the Roman state, that Claudius set up a statue 
 
 of him, writing under it in the Roman tongue, Simoni Deo 
 Sancto : which being interpreted is, " To Simon the Holy 
 God°." 
 "i." T& : 15. The error spreading, that goodly pair, Peter and Paul, 
 above the rulers of the Church, being present, set matters right 
 S35 1V " a gai n j an d on Simon the supposed God, attempting a dis- 
 play, they straightway laid him dead. Simon, that is, 
 promised that he should be raised aloft towards heaven, and 
 accordingly was borne through the air on a chariot of Dae- 
 mons ; on which the servants of God falling on their knees, 
 gave an instance of that agreement, of which Jesus said, If 
 Mat.18, two of you shall agree as touching any thing that they shall 
 ask, it shall be done for them: and reaching the sorcerer 
 with this unanimity of their prayer, they precipitated him 
 to the earth. " For is this strange, though it be strange ? for 
 Mat.16, it was Peter, he who bears with him the keys of heaven : 
 19 ' is it astonishing ? for it was Paul, he who was caught up into 
 12 2.4. the third Heaven, and into paradise, and who heard un- 
 speakable words, which it is not lawful for a man to utter. 
 It was these, I say, who precipitated from air to earth the 
 supposed God, on his journey to the place under the earth. 
 He then was the first serpent of evil : but though one head 
 had been cut off, the root of evil turned out many-headed. 
 (10.) 16. Cerinthus wasted the Church, and Menander, and 
 Carpocrates: and the Ebionites, and Marcion, a very mouth- 
 piece of ungodliness ; for one who teaches different Gods, one 
 Johnl7, good, the other just, contradicts the Son, who says, Righteous 
 '"' Father. Again, one who says that the Father is different 
 from the Maker of the world, is at variance with the Son who 
 Lukei2 says, If then God so clothe the grass, which is to-day in the 
 28 - field, and to-morrow is cast into the oven; and Who maketh 
 46i ' ' His sun to rise on the evil and on the good, and sendeth rain 
 on the just and on the unjust. This Marcion, then, came 
 
 ' This account originates in Justin Deo Sacrum. Sex. Pompeius &c. San- 
 Martyr, who says he saw the statue in gus or Sancus was a Sabine God. via", 
 the island of the Tiber. A doubt, how- Laot. i. 15. A.ust. de Civ. D. xviii, 19. 
 ever, is cast on it, from a stone having That Simon was struck dead at Rome 
 been dug up in this very island in the by St. Peter is confirmed by the cau- 
 PontificateofGregoryXIlIjA.D. 1585, tious Eusebius, but the details of the 
 with this inscription, Semoni Sango occurrence are not certain. 
 
and of Valentinus. 69 
 
 next, the originator of another error; for being refuted by 
 the text from the Old Testament which are cited in the 
 New, he who had already effaced the idea of God, was 
 the first to venture also on cutting out those very testimonies 
 to the word of faith preached in the Gospel; and to consent 
 to weaken the Church's faith, as though there had been no 
 heralds of it. 
 
 17. Next came Basilides, of evil fame, plausible in his 
 bearing, and a preacher of profligacy. Valentinus aided the (HO 
 wretched cause, with his announcement of thirty Gods. The 
 Greeks tell of few: but this man, in name though not in truth 
 
 a Christian, carried on their fiction to a whole thirty 3 . And' 
 he says that By thus, the Abyss, begat Silence; (for it became 
 him who is the abyss of wickedness, to begin his doctrine 
 from the Abyss;) and that of Silence he begat the Word, — 
 This Bythus is worse than the Jupiter of the Greeks, who 
 was married to his sister: for Silence was said to be the child 
 of Bythus. What a monstrous doctrine to be cloked under 
 the pretence of Christianity ! but wait awhile, and thou shalt 
 hate the impious creed. He says that of him were begotten 
 eight JSons, or Ages: and of them, ten more: and of them, 
 other twelve, male and female. And what is the proof of all 
 this? their arguments are as absurd as their creed; how dost 
 thou demonstrate the thirty iEons? because, says he, it is 
 written, that Jesus was baptized, being thirty years old : Luke 3, 
 granting the fact, what a demonstration is this ? He broke 
 five loaves among five thousand; are there therefore five 
 Gods ? or because He had twelve disciples, must there be 
 twelve ? 
 
 18. Even this however is little compared with the impious 
 things which follow: he says, that the last of the Gods is 
 both male and female; (thus he dares to speak,) and that this 
 
 is Wisdom : what blasphemy ! for Christ is the Wisdom of 1 Cor. 
 God, His only-begotten Son : and yet his doctrine degraded the ' " 
 Wisdom of God to a female nature, and a thirtieth principle; 
 and the last creation. And he says, that Wisdom attempted 
 to behold the first God ; but that, not bearing his brightness, 
 she fell from heaven, and forfeited the thirtieth place ; that 
 
 d Licet Gentiles duodecim Deos ap- duos yEonas colant quos appellant Seas. 
 pellent, isti [Valentiniani] triginti et Ambros. Ep. si. 16. ap. Ed. Bened. 
 
70 History of Manicheism. 
 
 liECT. then as she groaned, her groans begat the devil : and while 
 
 — she wept her downfal, she gave being to the sea.. What 
 
 blasphemy! as if the devil could be born from Wisdom, and 
 evil from understanding, or from light, darkness? And he 
 says, that the devil begat others, some of whom framed 
 the world; and that the Christ came down, to make men 
 revolt from the Maker of the World. 
 
 19. Now listen, whom they say that Christ Jesus is: that 
 thou mayest hate them still more. They teach then, that 
 when Wisdom was cast out, in order that the number of the 
 thirty might not be incomplete, the nine and twenty JEons 
 each contributed some little element, and formed the Christ: 
 and him again, as they say, both male and female. Can there 
 be aught more blasphemous, aught more miserable than this? 
 I go through their heresy, to make you hate them more. 
 2 John Ylee then such blasphemy, nor bid such an one God speed, 
 Eph. 5 lest thou have fellowship with the unfruitful works of dark- 
 * 1- ness. And be not curious about them, nor seek to converse 
 with them. 
 (12.) 20. Thou must hate all heretics, but especially him who 
 even in name is a Maniac ; who arose lately under the 
 Emperor Probus: (for the error is just seventy years stand- 
 ing,) and there are to this day men who have seen him with 
 their own eyes. But hate him not for this, that he is of 
 recent date ; but because of his impious doctrines, hate thou 
 this worker of evil, this reservoir of all pollution, who hath 
 taken on him the filth of every heresy. For being ambitious 
 of distinction among the bad, he took the doctrines of all, 
 and having framed one heresy filled with blasphemies, and 
 with all wickedness, he devastates the Church, (or rather 
 those without it,) like a liou ranging about, and devouring. 
 Heed not thou their fair speeches, nor their supposed humi- 
 lity : for they are serpents, the offspring of vipers. Judas too 
 said, Hail Master, and betrayed Him : heed not that they kiss, 
 but guard against their venom. 
 
 21. Lest I seem to bring these charges without grounds, I 
 will go out of the way to say who this Manes is, and to a 
 certain point what he teaches ; as to giving a full account of 
 his foul teaching, no time would be long enough. It will 
 serve as an aid in season, to lay up in thy memory what I 
 
Scythianus, Terebinthus or Buddas. 71 
 
 have said on other occasions and shall repeat now, with the 
 view of informing the ignorant and reminding the informed. 
 Manes did not rise from the Christian body ; God forbid ! 
 nor like Simon was he cast out of the Church, neither he, nor 
 those who taught before him, for he is a pilferer and appro- 
 priator of other men's sins; — but how, and after what manner, 
 ye must hear. 
 
 22. There was in Egypt a certain Scythianus, a Saracen (13.) 
 by race, without any thing in common either with Judaism, 
 
 or with Christianity. This man, who dwelt at Alexandria, 
 as an Aristotelian, composed four books: one called the 
 Gospel, yet not an account of the acts of Christ, though 
 bearing this title; and another called the Book of Chapters; 
 and a third called the Book of Mysteries; and a fourth, which 
 they now use, called the Treasure. This man had a disciple, 
 Terebinthus by name ; as for Scythianus himself he passed 
 into Judaea, and while he was engaged in infecting that 
 country, the Lord took him off by a sickness, and stopped 
 the plague. 
 
 23. Terebinthus, his disciple in wicked error, was heir of 
 his gold, his books, and his heresy : he made his appearance 
 in Palestine ; but on being recognised and condemned in 
 Judaea, he resolved to pass into Persia ; and to prevent a 
 second recognition from his name, he changed it to Buddas. 
 But there he found opponents, the ministers of Mithras : and 
 being subjected to a series of defeats in discussion and 
 controversy, at last hard pressed, he betakes himself to a 
 certain widow. Then having gone up to the top of the 
 house, and invoked the Daemons of the air, whom the 
 Manichaeans to this day invoke upon their detestable cere- 
 mony of the fig f , he was stricken of God, fell headlong from 
 the house, and gave up the ghost : and thus the second 
 monster was cut off. 
 
 24. The books, however, the records of impiety, remained ; 
 and these and the property the widow inherited. And where- 
 as she had neither kinsman, nor any one else, she determined 
 out of the money to purchase a boy, named Cubricus : and 
 having adopted him, she brought him up as a son in the 
 
 e The Saracens are first mentioned Euseb. Hist. vi. 42. 
 by Dionysius of Alexandria, apud f Vid. infra, §. 33, 
 
72 Cubricus or Manes, fails to cure the Persian King's son. 
 
 Lect. learning of the Persians, and thus sharpened an evil weapon 
 
 '- against mankind. So Cubricus, her wicked servant, grew up 
 
 in the midst of philosophers ; and on her death, inherited the 
 books, and the money. Then, lest the name of slavery should 
 be a reproach to him, he called himself instead of Cubricus, 
 Manes, which in the Persian language means, discourse: for 
 since a disputant seemed to be a character of weight, he 
 so surnamed himself, as though he were a most excellent 
 discourser. But though he put himself to pains to gain 
 repute according to the Persian language, yet by the Divine 
 dispensation he was made still an unwilling witness against 
 himself; so as to honour himself in Persia, at the expense of 
 proclaiming himself a maniac among the Greeks. 
 (14.) 25. And he dared to say that he was the Paraclete g ; 
 
 29^ r ' though it be written, But he who shall blaspheme against the 
 Holy Ghost, hath no forgiveness. He then blasphemed, say- 
 ing that he was the Holy Ghost; let him that hath fellowship 
 with them, take heed with whom he is ranking himself. The 
 
 Prov.3Q, servant shook the world, since for three things the earth is 
 disquieted, and the fourth it cannot bear, when a servant 
 reigneth. And having come into public, he now began to 
 promise things superhuman. The son of the king of the 
 Persians was sick, and a great crowd of physicians was 
 in attendance. Manes promised to restore him by prayer, as 
 though he were a devout man. The physicians departed, and 
 the child's life with them, — this detected the man's impiety ; 
 our philosopher came into bonds, being cast into prison, not 
 for reproving the king for truth's sake, not for overthrowing 
 the idols, but for promising to save, and lying ; yea rather, 
 to say truth, for committing murder. For a patient who 
 might have been cured by medical treatment, he in sending 
 away the physicians, murdered by want of that treatment. 
 
 26. But in this enumeration of his multiplied offences, re- 
 member first his blasphemy ; secondly, his slavery ; (not that 
 slavery is a shame to a man, but that for a man who is a 
 slave to feign himself free, is an offence ;) thirdly, the false- 
 hood of his promise ; fourthly, the murder of the child ; 
 
 i That Manes or Manichseus pro- by Eusebius, Hist. vii. 31. Theodoret. 
 fessed himself to be the promised Para- Hser. i. 26. and Austin, contr. Faust! 
 clete or Spirit of Christ, is confirmed xxxii. 16. IT. 
 
Flies into Mesopotamia ; Archelaus encounters him. 73 
 
 fifthly, the shame of the prison. And there was not only the 
 shame of the prison, but also the flight from the prison; yea, 
 he who said that he was the Paraclete, and the champion of 
 Truth, fled. He was not a successor of Jesus, who readily 
 came to the cross; he was the reverse, a runaway. Then the 
 king of Persia ordered the keepers of the prison to be led off 
 to capital punishment. Manes was through his presumption 
 the cause of the child's death: so too was he the cause of the 
 keeper's death through his flight. Is he then who has a 
 share in murder, fit to be worshipped ? Ought he not to have 
 followed Jesus, and said, If ye seek me, let these go their J r ohni8 , 
 way? ought he not to have said like Jonas, Take me, and ' 
 cast me into the sea; for my sake is this great tempest ? 12. 
 
 27. He flies from prison, and comes to Mesopotamia ; but (15.) 
 there the Bishop Archelaus meets him as a weapon of righte- 
 ousness, who argued with him before philosophers as judges, 
 bringing together a Gentile audience, lest if Christians 
 judged, the judges might be considered partial. And he 
 
 says to Manes, " Tell us what thou preachest." He, whose Vs. 5,9. 
 mouth was an holy sepulchre, began his defence with blas- 
 phemies against the Maker of all things. " The God of the 
 Old Testament is the inventor of evil; for he saith of himself, 
 / am a consuming fire." But Archelaus skilfully met the bias- Deut. 4, 
 phemous argument; " If the God of the Old Testament, he 
 said, according to thy words, calls Himself fire, whose Son is 
 He who saith, / am come to send fire on the earth! If thou Lukei2, 
 find fault with Him who saith, The Lord killeth and maketh ' 
 alive, wherefore honourest thou Peter, who though he raised 2, 6. 
 Tabitha, yet slew Sapphira ? If again thou findest fault with 
 Him as preparing fire, wherefore not with Him who says, 
 Depart from me into everlasting fire f If with Him whojyiat.25 
 
 says, / am the God that maketh peace and create evil;* 1 - 
 
 Is. 45,7. 
 explain how Jesus saith, / am not come to send peace, but a Mat. 10, 
 
 sword ? Since both speak the same language, one of two |^„. 
 
 things must follow: either both are right, because they agree ;«»•%«• 
 
 in these words: or if Jesus is unreproveable in so speaking, 
 
 why reproachest thou Him who in the Old Testament says 
 
 the same?" 
 
 28. Then says Manes to him: " And what sort of God is (16.) 
 he who blinds men? For it is Paul who says, In whom the 2CoTA > 
 
74 Mysteries not to be revealed to unbelievers. 
 
 Lect. God of this world hath blinded the minds of them that believe 
 —not, that the light of the Gospel might not shine into them.' 1 '' 
 
 But Archelaus retorted well, " Read what comes just before, 
 lb. ver. j} u f if our Gospel be hid, it is hid in them that are lost. 
 
 Seest thou, it is in the lost that it is hid ? For we must 
 Matt. 7, not give what is holy to the dogs. Again, is it only the God 
 
 of the Old Testament who hath blinded the minds of the un- 
 Mat. 13, believers ? And hath not Jesus Himself said, For this cause 
 
 13. 
 
 speak I unto them in parables, that seeing they may not see? 
 Was it because He hated them, that He would not that they 
 should see ? or was it because of this unworthiness, since 
 Mat. 13, they had closed their eyes? For where there is self-chosen 
 M " „ depravity, there is also the withholding of grace : for to him 
 29. that hath shall be given, but from him that hath not shall be 
 lg " e ' taken even that which he seemeth to have." 
 
 29. Or we may say, as some explain, and not despicably, If 
 He hath indeed blinded the minds of the unbelievers, He 
 hath blinded them for good purpose, that they may look up 
 to what is good; for He hath not said, " He hath blinded 
 imfutrx. the soul," but, the thoughts of the unbelievers. For what He 
 says is something of this kind; " Blind the profligate thoughts 
 of the profligate man, and he is saved : blind the rapacious 
 and plundering spirit of the robber, and he is saved." If thou 
 wilt not so take it, there is yet another exposition of it. The 
 sun too blinds those who are dull of sight; and men with 
 weak eyes are blinded, the light distressing them; not that 
 the sun is of a blinding nature, but because their eyes them- 
 selves do not see. And he hath not said, " He hath blinded 
 Mat.13, their thoughts," that they might not hear the Gospel, but, that 
 *?■ the light of the glory of the Gospel of our Lord Jesus Christ 
 34. ' should not shine unto them. For to hear the Gospel is allowed 
 to all: but the glory of the Gospel is set apart for them who 
 are truly Christ's. Therefore our Lord spake in parables to 
 them who were not able to hear ; but to His disciples He 
 expounded them privately : for the brightness of glory is 
 for the Illuminated, but blindness for the unbelievers. These 
 mysteries which the Church now speaks to thee who' art 
 removed from among the Catechumens, it is not the custom 
 to speak to Gentiles : for to a Gentile we speak not the 
 mysteries concerning the Father and the Son, and the Holy 
 
Death of Manes ; his doctrines. 75 
 
 Spirit, nor before Catechumens do we discourse plainly about 
 mysteries; but many things many times we speak in a covert 
 manner, that the faithful who know may understand, and that 
 those who know not may receive no hurl. 
 
 30. With such words and many more was the serpent over- 
 come; thus did Archelaus wrestle with Manes, and threw 
 him. Again he, who had fled from prison, flies from this (17.) 
 place also: and, having escaped his adversary, he comes to a 
 very mean village ; like the serpent in Paradise who left Adam, 
 and came to Eve. But the good shepherd Archelaus taking 
 thought for the sheep, when he heard of his flight, straight- 
 way with all speed hastened in search of the wolf. Manes 
 seeing his adversary unexpectedly, rushed away and fled ; 
 and fled for the last time. For the guards of the king of Persia, 
 being on the search, arrest the runaway, and inflict on him the \«\ TS s 
 sentence which he was on the point of receiving; at the see' A £*'" 
 
 Xaov, 
 
 of Archelaus. That Manes, who is now worshipped by hisi.e.from 
 disciples, is seized, and led to the king; the king cast in his*^"" 
 teeth his falsehood and flight; derided his slavish condition; 
 avenged the murder of his son ; condemned him also for the 
 murder of the jailors. He orders Manes to be flayed after the 
 Persian fashion; and the rest of his body was thrown as food 
 for wild beasts : but his skin, that receptacle of a most foul 
 mind, was hung up like a sack before the gates. He who 
 called himself the Paraclete, and professed to know things to 
 come, knew not his own flight and seizure 11 . 
 
 31. This man had three disciples, Thomas, and Baddas, (is.) 
 and Hernias. Let no one read the gospel according to 
 Thomas, for it is the work, not of one of the Twelve Apostles, 
 but of one of the three evil followers of Manes. Let no one 
 join himself to the soul-wasting Mauichees, — who affect «« 
 the harshness of fasting with chaff and water, who gorge «2"' 
 themselves with the daintiest of meats, while they speak 
 against the Creator, who teach, that he who plucks up a 
 herb, is changed into it'. For if he who crops a herb, or any 
 vegetable, is changed into it, into how many will husband- 
 men and the tribe of gardeners be changed ? Into how 
 
 •> The foregoing account of the history laus, Act. Disput. 
 of Manes and his predecessors, is con- ' Vid. the account of the Manichsean 
 
 firmed in substance by Socrates, Hist, heresy appended to the Translation of 
 
 i. 22. Epiphanius, Hser.66. and Arche- S, Austin's Confessions. 
 
76 Doctrines and rites of Manic heism, 
 
 Lect. many doth the gardener put his sickle, as we see; — into 
 
 — which then of these is he transformed ? Ridiculous doctrines 
 
 truly, and fraught with their own condemnation and shame ! 
 A shepherd both sacrifices a sheep and slays a wolf; into 
 which is he changed? Many men have both netted fishes 
 and limed birds ; into which are they changed ? 
 
 32. Let the Manichees, children of sloth, answer; who 
 themselves work not, and eat up the labours of those who 
 do; who receive with smiling countenances those who bring 
 them meats, and return them curses instead of blessings. 
 For when some simple person brings them any thing, the 
 Manichee says, " Stand forth a little, and I will bless 
 thee:" then having received the bread into his hand, (as 
 some of them who have repented have confessed,) he says to 
 the bread, " I did not make thee ;" and he utters curses 
 against the Highest, and curses him that made the bread, and 
 thus eats what is made. If thou hatest food, why didst thou 
 look with a smiling face on him who brought it ? If thou art 
 grateful to him who brought it, why utterest thou blasphemy 
 against God who made and fashioned it? And again he says, 
 " I did not sow thee; may the sower of thee be sown! I did 
 not reap thee with a sickle; may the reaper of thee be reaped ! 
 I baked thee not with fire; may the baker of thee be baked !" 
 A fair return this for kindness. 
 (19.) 33. These are great offences, yet but small in comparison 
 of what remains behind. I do not venture to describe their 
 Baptism 1 " before men and women. I do not venture to say 
 what they dispense to their wretched congregations 1 . It is 
 truly a pollution of our lips to speak on the subject. Are 
 Greeks more loathsome ? are Samaritans more abandoned ? 
 are Jews more blasphemous ? are open profligates more 
 unclean ? The Manichee at the very altar, as he thinks right, 
 places his offering 1 "; and dost thou, man, accept teaching 
 
 k The Manichees of latertimes seem Mtaivop-iv uXyiHus to ffreftec x-. r. A. 
 to have rejected Baptism, using oil for m 'O/thyhg mpiieus, *$bs pm* !>£«*%! 
 
 w ater, or considering Baptism a spiritual Wiiuftiav rsXiTrw a-jagiv xxrxymirxm 3i 
 
 washing. Ed. Bened. mis irgi\iius. as pmMs «J« XivtdiiZ im- 
 
 1 The original runs thus: Ou TcX/tS hfastos, xai yitiinxu rfis ir^lims ri 
 
 limit, rm ifcHiimtrts rtit itr%tthtt, liloacri fcumgit. 'O ii Mmijuis (atmcrtificu 
 
 rois utkims. iix avo-crn/tut %t /that IvXoo ■ piem, ev tiftigu, rUtin tclutk, xai luuiiu 
 
 ctu. ibi&ns yag ri h toTs \tvrtia<rp.i>7s xa.) ri tm'f&a xai rht ykurrca. traga 
 
 Mv/tiietumt, xai ymalxit ra it afi&gus. rcmiriu cri/tares, xvfyeutri x. r. A.. 
 
Contrast between the Church and heresy. 77 
 
 at such a mouth? dost thou meet him and greet him at all 
 with a kiss ; and not rather, without reference to his other 
 blasphemy, flee from this defiled teacher, from a man worse 
 than dissolute, more loathsome than any haunt of profligacy ? 
 
 34. These things the Church tells of and teaches thee, and 
 touches mire, that thou be not bemired : she tells of wounds, 
 that thou be not wounded. Suffice it thee to know the fact ; 
 attempt not to learn by experience. — God thunders, and 
 we all tremble ; but they blaspheme. God lightens, and we 
 all bow down to earth; but they have blasphemous tongues 
 concerning the heavens, — which are written in their books, 
 and which we have read, disbelieving those who affirmed 
 them: yes, for your salvation, we have closely inquired into 
 their deadly doctrines". 
 
 35. But may the Lord deliver us from such error: and may (20.) 
 you be vouchsafed enmity against the serpent ; that as they 
 watch the heel, so you in turn may trample on their head. 
 Remember the text, What agreement is there between our 
 matters and theirs? what hath light to do with darkness? 2 Cor. 
 What the majesty of the Church with the abomination of the 6 ' 14 " 
 Manichees? Here is order, here is discipline, here majesty, 'vrmri- 
 here chastity: here even a wanton glance is condemnation.'"'' 1 '!^' 
 
 J _ D supr.In- 
 
 Here is marriage with seriousness, and perseverance in conti- trod. 
 nence, and the angelical rank of a virgin life, feasting with 4 ec '*' 
 thanksgiving, and towards the Maker of the world an affec- fyapi. 
 tionate heart. Here the Father of Christ is worshipped ; hereis "" ? s " 
 taught fear and trembling towards Him who sends us rain, l Tim. 
 and praise ascribed to Him who thunders and lightens. 
 
 36. Fold thou with the sheep : flee the wolves ; depart not 
 from the Church. Nay, abhor those who at any time have 
 come into suspicion of such things ; and unless in the course 
 of time thou ascertain their repentance, be not hasty to trust 
 thyself with them. The truth is now delivered to thee, how 
 
 n K/zxiivoi crtg) oligetmv rug 'SutrQvftevs rob: rns atf%gZs Imfa/ttas xceigotis $%*», 
 
 %YfiWrt yXuofftts. 'ltlffovt Xiysi irsgJ tov xa) *ost« twv tou %Uft2vos xKigof, ftunaitias 
 
 wurfis avrau, "Offns rof ti'Xiov etbrou dva- aurov Wtr^i^m TtJ tragleyw, xui tviv ph 
 
 t'iXXsj «<r> hxalam xu.) uYixiui, xa) fyix" 9'^yi" $*'•, f ov It Iuvtj «;£Si». situ 'urirgi- 
 
 tw) trnvigobs xeticiyaBovs. KaxiheiXiyovtriv, %aira t$£out, etvo %\ tuv ifyarm ulrau 
 
 sti o\bi<rai\\ Ipainxijs fiaviees yivavrai, xet) uvat rev vsrov. Tavra yiycoiv<rm sv roTs 
 
 raXfjLuai \iyui, on \ffTi ns &ug06ios I* oh- rut Muvi%ctiuv f&if&Xais' ravra tifitts avi- 
 
 getvy iblthyis ftiru. via.nax.av iint&ovs, xai yitafi.lt x. r. X. 
 nark chv <rm KttfjunXw* n Xuxojv xcufifj 
 
78 Warning against heresy. 
 
 Lect. God only is the First Principle of all things; distinguish 
 
 _ — — one pasturage of doctrine from another. Be thou a good 
 
 nt ix ixf. banker", holding fast what is good, abstaining from all 
 
 Trf *5 a PP earance of evil. But if thou thyself wert even one of them, 
 
 21. 22. now that thou hast discovered thine error, abhor it. It will 
 
 prove a way of salvation, to vomit it up ; to hate it from thy 
 
 heart ; to shun them too, not with thy lips only, but with 
 
 thy soul also ; to bow down to the Father of Christ, the God 
 
 of the Law and the Prophets ; to acknowledge the Good and 
 
 the Just, to be One and the same God. May He keep all of 
 
 you, guarding you from fall and offence, stablished in the 
 
 Faith, in Christ Jesus our Lord, to Whom be glory for ever 
 
 and ever. Amen. 
 
 ° Tmti lixipos ir{urt%irtis. These iii,50&c.Dionys.Alex.ap.Euseb.Hist. 
 
 words, which are frequently quoted in vii, 7. Origen in Joan. viii. 20. <feo. 
 
 antiquity, are sometimes ascribed to our Ussher, Valesius, &c. consider it taken 
 
 Lord, sometimes to S.Paul. Vid.Constit. from the Gospel according to the He- 
 
 Apost. ii. 36. Clementin. Horn, ii, 61. brews. 
 
LECTURE VII. 
 
 ON GOD, THE FATHEU. 
 
 Eph. iii. 14, 15. 
 For this cause 1 bow my knees unto the Father of our Lord 
 Jesus Christ, of whom the whole family of heaven and earth 
 is named. 
 
 1. Of God as the One Principle of all things I said enough « s > T « 
 yesterday ; enough, I mean, not in respect lo the subject, (for 1 "'? 8 *' 
 mortal nature cannot reach this,) but in the measure of our of the 
 weakness; and I trod the bye paths which have been variously God. y ° 
 struck out by profane heretics : now, shaking from us their 
 
 foul and soul-destroying doctrine, and remembering it not to 
 our hurt, but for their detestation, let us revert to ourselves, 
 and receive the salutary articles of the true Faith, joining to 
 the dignity of God's sole sovereignty, the attribute of Father, 
 and believing in One God the Father. It is not enough to 
 believe in One God: we must receive with reverence this 
 also, that He is the Father of the Only-begotten, our Lord 
 Jesus Christ. 
 
 2. For thus our view of religion will rise above the Jewish. (2.) 
 For the Jews receive indeed the doctrine of the One God; 
 (though they have often denied this too by committing idol- 
 atry;) but they deny that He is also the Father of our Lord 
 Jesus Christ, differing from their own Prophets, who say in 
 Holy Scripture, The Lord hath said unto Me, Thou art My~Ps.<i,7. 
 Son, this day have I begotten Thee. Even to this day they 
 
 rage and gather against the Lord and against His Christ, Ps. 2, l. 
 thinking that the Father may be made their friend, apart 2 * 
 from devotion towards the Son; knowing not that no manJohnU, 
 cometh to the Father, but by the Son, who saith, / am the ' 
 door, and / am the way. He then who declines the Way 9. 
 which leads to the Father, and denies the Door, how shall he Johnl4, 
 be vouchsafed entrance to God? They contradict too the ' 
 words of the eighty-eighth " Psalm : He shall cry unto Me, Ps. 89, 
 Thou art My Father, My God, and the rock of My salvation ; 2 ' 
 
 " t". e. Psalm 89. In the Greek and said, the Psalms are numbered dif- 
 Latin Versions, as need scarcely be ferently from the English. 
 
rets va 
 ft TO 
 
 80 The name of Father implies the Son. 
 
 Leot. also, I will make Him My Jirst-born, higher than the kings of 
 
 — the earth. If they contend that these things are spoken to 
 
 David, or Solomon, or some of their successors, they have to 
 
 shew how the throne of him whom they consider to be the 
 
 Ps. 89, object of the prophecy, is as the days of heaven, and as the 
 
 i 9 ' sun before God, and as the moon stablished in heaven: and 
 
 Ps 89 
 
 36.37.' how is it they feel no awe about the text, From the womb, 
 Ps.iio, be/ore the star of dawn I begat thee: and again, He shall 
 Ps. 72 endure with the sun, and before the moon, from generation to 
 6. Sept. generation? To apply these things to a man, argues a mind 
 utterly and entirely insensible. 
 
 3. But let the Jews, since they so will, be troubled with 
 their accustomed sickness, and disbelieve these and such like 
 Scriptures; but let us embrace the godly doctrine of the 
 Faith, worshipping one God, the Father of Christ. For it 
 were profane indeed, when He has given unto all the prerogative 
 of parents, to deny to Him the like. And let us believe in 
 
 ytvvitv L "* 
 
 x*t>&- One God the Father, that even before proceeding to treat of 
 '*""' Christ, our previous discourse concerning the Father, may lay 
 deeply in your hearts, not retard, faith in the Only-begotten. 
 (3.) 4. For the name of the Father, in its very utterance implies 
 the Son: as in like manner to name the Son, is at once to 
 imply the Father also. For if He is a Father, plainly the 
 Father of a Son; and if a Son, plainly the Son of a Father. 
 Therefore, lest when we say, We believe, " in one God, the 
 Father Almighty; Maker of Heaven and Earth; and of all 
 things visible and invisible," and then add, " and in One Lord 
 Jesus Christ," it should be irreverently thought, that the 
 Only-begotten is second in rank to heaven and earth, there- 
 fore before naming them, we named God, the Father; that as 
 soon as we think of the Father, we may also think of the 
 Son, for between the Son and the Father no being whatever 
 comes. 
 
 5. God then, though He is in an improper sense the 
 Father of many things, yet by nature and in truth is Father 
 of One only, the Only-begotten Son our Lord, Jesus Christ : 
 not becoming so in course of time, but being from everlasting 
 the Father of the Only-begotten ; not first without Son, and 
 then becoming a Father, by a change of purpose ; but before 
 i««iT&. a n substance, and all intelligence, before times and all ages, 
 hath God the prerogative of Father; and more honoured 
 
 ffluS 
 
The Father of Christ, the God of the Old Testament. 8 1 
 
 in this than in all the rest. A father, not by passion, not by xitu, u 
 union, not in ignorance, not by effluence, not by diminution, *-'"]£. 
 not by alteration b : for every perfect gift is from above, and o}' f %i<tits. 
 cometh down from the Father of lights, with whom is «o Jam - 1 > 
 variableness, neither shadow of turning. He is a perfect 
 Father of a perfect Son: who has delivered every thing to 
 Him who is begotten; (for all things, He saith, are delivered Mat.n , 
 to Me of My Father:) and is honoured of the Only-begotten; 2 ^ - 
 For I honour My Father, saith the Son : and again, Even as j 0Qn 8, 
 / have kept My Father's commandments, and abide in His 49, 
 love. Therefore we say like the Apostle ; Blessed be God, jo. ' 
 even the Father of our Lord Jesus Christ, the Father of '2 Cor. 
 mercies and God of all consolation; and we bow our knees J 
 unto the Father, of whom the whole family in heaven and 14. 15. 
 earth is named, glorifying Him with the Only-begotten : for ™"„ K ; 
 he who denieth the Father, denieth the Son also : and x e . of' 
 again, He who confesseth the Son, hath also the Father ; °f: r ifrd 
 knowing that Jesus Christ is Lord to the glory of God the added in 
 
 n .7 rec.text. 
 
 Father - . Uohn2, 
 
 6. We worship then the Father of Christ, the Maker of 22. 23. 
 Heaven and Earth, the God of Abraham, Isaac, and Jacob ; *" hil - 2 > 
 to whose honour the former temple also, over against us, was 
 built in this place; without toleration of the Heretics, who 
 sever the Old from the New Testament, and in submission to 
 Christ, who says of the temple, Wist ye not that I must be Luke 2 , 
 in My Father's place ? and again, Take these things hence; T ' 
 
 ** Jolin 2, 
 
 and make not My Father's house an house of merchandise; w. 
 which are plain avowals that the former temple in Jerusalem 
 is His own Father's house. But if any one is so unbelieving 
 as to require yet more proofs of the Father of Christ being 
 the Maker of the World ; let him attend to these words 
 of his, in addition; Are not tivo sparrows sold for a farthing? 2 9* U0 ' 
 and one of them shall not fall to the ground without My &„„ T0U - 
 Father which is in heaven. And, Behold the fowls of the* aT z s l 
 
 fAOUTOU 
 
 These ideas were introduced by the Eusebius's letter to his Church ; aires " °"^T 
 
 heretics of the Gnostic and Manichaean riytntiwrt \iyan, orifth xark rk rat rapi- *" s ' 
 
 schools, and imputed by the Arians to rait trditi Xiym to ojuiiuMt, out tutxark „ ' e ? 
 
 the Catholic doctrine, and especially to iudgtmr, oSn xttri, rim ieroro/th ix «*"" V" 
 
 the word tpiwm. Accordingly, ex- warjos bxoermui /t«rs yk( titnutai rtit , a JS 0f 
 
 planations were given on the subject at cii}Xov xat wgav xtx) cctraparav tpviriv , ffoj/ta- .,,' , 
 
 the Council of Nicaea; as e.g. Con- rixit ri Txhs uficratixr », r. X. Socr. „ 
 
 stantine's, which is thus reported in Hist i. 8. &, ' "' 
 
 G 
 
82 Two senses of the word Father. 
 
 Lect. air: for they sow not, neither gather into barns, and your 
 
 Matt 6 heavenly Father feedeth them. And, My Father workelh 
 
 26. hitherto, and I work. 
 
 !7. ' 7. But in case any one, whether from simplicity, or perverse 
 (4.) ingenuity, suppose Christ to be but equal in honour to righ- 
 
 j£ n2 ' teous men, from His saying, I ascend to My Father, and your 
 Father: it is well first to lay down, that though the Name of 
 Father is one, its meaning is manifold. As understanding 
 this, He said without hesitation, / go to My Father, and your 
 Father : not saying, To our Father; but making a distinction, 
 and using at first in its proper meaning, to My Father, 
 which was by nature, and then adding, and your Father, 
 which was by adoption. For though we have been allowed 
 to say without qualification in our prayers, " Our Father, 
 which art in Heaven," this is a privilege from God's loving- 
 kindness. For we do not call Him Father, because we were 
 by nature begotten of the " Father which is in Heaven :" 
 but having been translated from bondage to adoption, by the 
 Father's grace, through the Son and the Holy Ghost, we are 
 by ineffable loving-kindness allowed thus to speak. 
 
 8. And if any wishes to learn, how we call God, Father, 
 let him hear Moses, the most excellent of elementary teachers; 
 
 Deut. j s no f jj e i] t y Father, he says, that hath bought thee? 
 Hath He not made thee, and established thee ? And Esaias 
 
 Xs.C4,8. the prophet; But now, O Lord, Thou art our Father: we 
 are the clay, and we all are the work of Thy hand. Iu the 
 plainest way has the Prophetic gift shewn, that not by 
 nature, but of God's grace, and by adoption, we call Him 
 Father. 
 
 9. Let Paul too explain to thee still more certainly, that in 
 Holy Scriptures, it is not by any means the father according to 
 
 l Cor. the flesh only, who is called father; for he says, For though 
 
 ' ' ye have ten thousand instructors in Christ, yet have ye not 
 
 many fathers ; for, in Christ Jesus have I begotten you 
 
 through the Gospel. For not by begetting them according to 
 
 l«*yn- the flesh, but in teaching and begetting them again according 
 
 xxrk to the Spirit, was Paul the Father of the Corinthians. Again, 
 
 Job29 consider Jolt) ' s words, / was a father to the poor. For he 
 
 16. ' named himself a father, not as having begotten them all, but 
 
 as taking care of them. And the Only-begotten Son of God 
 
The Son and Holy Gliost alone see the Father. 83 
 
 Himself, when at His crucifixon, His flesh was nailed to the 
 tree, seeing Mary His mother according to the flesh, and 
 John His dearest disciple, says to him, Behold thy mother ; Johnl9, 
 and to her, Behold thy son: teaching her the parental 
 affection due to him, and indirectly explaining that which is 
 said in Luke, and His father and His mother marvelled at Lui;e 2 > 
 Him : words which heretical schools catch at, as if He were '\u<r\<p, 
 
 begotten of a man and a woman. For like as Mary was J<u< ? ,A >, 
 
 ° J received 
 
 called the mother of John, from her parental affection to him, text; but 
 not from having given him birth : so was Joseph called the ba "h S ~ 
 father of Christ, not as being really so, (for he knew her mo?, reads as 
 says the Gospel, till she had brought forth her first-born Son,) Jy 1 ' 
 
 lVJ.£tttt J - 
 
 but on account of his care in nurturing Him. 25. 
 
 10. Thus much then, in the way of a digression, to put you 
 in remembrance. However, I will add yet another text in 
 proof that God is called the father of men, but in an improper 
 sense. Considering Isaiah says to God, Thou art our Father, is. 63, 
 though Abraham be ignorant of us; and Sara travailed ^°i^'^% 
 with us, is it necessary to pursue the enquiry ? And when the 
 Psalmist says, They shall be troubled from His countenance, Ps.67,6. 
 the Father of the fatherless, and Judge of the widows, is it (68, 5.) 
 not evident at once to all, that when God is called the 
 Father of orphans who have lately lost their own fathers, He 
 
 is thus named, not as having begotten them of Himself, but 
 as tending and shielding them ? Of men, then, He is, in an 
 improper sense, the Father, as has been said : but only of 
 Christ the Father by nature and not by adoption : moreover, 
 of men in time, but of Christ before all time, as Christ Him- 
 self says, And now, O Father, glorify Thou Me with Thine Johnl 1> 
 own self, with the glory which I had with Thee before the 
 world was. 
 
 1 1 . We believe then in One God the Father, the Unsearch- (5.) 
 able, and the Ineffable : whom none of men hath seen, but John 1, 
 the Only-begotten hath declared Him : for He which is o/j objl 6 
 God, He hath seen the Father: whose countenance the 46. 
 Angels continually behold, yet behold, according to the Mat. 18, 
 measure of their respective orders ; but the undimmed vision 
 
 of the Father is reserved in its purity for the Son with the 
 Holy Ghost. 
 
 12. At this point, recollecting what I have been just saying 
 
 G 2 
 
84 God our Father through adoption and our own choice. 
 
 Lbct. concerning God being called the Father of men, I am greatly 
 - amazed at men's insensibility. For while God has with un- 
 speakable loving-kindness deigned to be called their Father, — 
 He in heaven, they upon earth ; He the Maker of Eternity, 
 Is. 40, they the production of time ; He who holdeth the earth in 
 Ver. 22. ^ ie hollow of His hand, they upon the earth as grasshoppers,-^- 
 yet man, having forsaken his heavenly Father, has said to a 
 Jer 2, stock, Thou art my father; and to a stone, Thou hast brought 
 me forth; and methinks, for this cause the Psalmist says to 
 Ps. 45, human nature, Forget also thine own people, and thy father's 
 house, whom thou hast chosen for thy father, whom thou hast 
 coveted, to thy destruction. 
 
 13. And not only stocks and stones, but even Satan himself, 
 
 some have ere now chosen for their father, even the destroyer 
 
 John 8, of souls : these men the Lord thus reproves, Ye do the deeds 
 
 of your father ; that is, of the devil, who is the father of men, 
 
 not by nature, but by deceit; for like as Paul for his godly 
 
 4 ^° r- teaching was called the father of the Corinthians, thus also 
 
 the devil is called the father of those who of their own choice 
 
 Ps. 50, consent with him. For they are not to be tolerated who 
 
 18- pervert the text, By this toe know the children of God, and 
 
 3 io. the children of the devil, as if by a law of nature some among 
 
 •»«*- men were to be saved, and some to perish: whereas neither 
 
 rKofiit, do we come to such holy sonship of necessity, but of choice ; 
 
 the reo nor was ^ ^.Y na t ure tna t the traitor Judas was the son of 
 
 text, lv the devil and of perdition : else he would never at all have 
 
 I'awi cast out devils in the name of Christ, for Satan casleth not 
 
 Uri, in ou i Satan ; nor on the other hand would Paul have turned 
 
 th IS QV6 
 
 mani- from persecuting to preaching the Gospel ; but the adoption 
 f e ? l \ , is at our choice, as saith John, But as many as received Him, 
 tut. to them gave He power to become the sons of God, even to 
 J2 n ' them that believe in His name. For not before faith, but 
 
 from faith, we of our own choice have been counted worthy 
 
 to become the sons of God. 
 iq\ 14. Knowing this then, let us walk spiritually, that we 
 Kom. 8, may be counted worthy of God's adoption: for as many as 
 
 are led by the Spirit of God, they are the sons of God. For 
 
 it avails us nought to possess the name of Christians, unless 
 John 8, the works follow ; lest to us also the words apply, If ye were 
 
 Abraham's children, ye would do the works of Abraham. 
 
Duty of honouring and obeying our earthly parents. 85 
 
 For if we call on the Father, who without respect of person l Pet.i, 
 judgeth according to every man's work, let us pass the time of 1 '' 
 our sojourning here in fear ; not loving the world, neither thei John 
 things that are in the world; for if any man love the world, 2 ' 15 ' 
 the love of the Father is not in him. Therefore, my beloved 
 children, let us offer glory to our Father which is in heaven, 
 through our works : that they may see our good works, and Mat. 5, 
 glorify our Father which is in heaven ; casting all our care J p 
 upon Him; for our Father knoweth what things we have 7. 
 need of. ™ at - 6 ' 
 
 15. And while we honour our Heavenly Father, let us also (7.) 
 honour the fathers of our flesh: since the Lord hath evidently ^ et " 12 ' 
 so appointed in the Law and the Prophets, saying, Honour Exod. 
 thy father and thy mother, that it may be well with thee, and ' 
 thy days may be long in the land which the Lord thy God 
 giveth thee. This command claims especial attention from 
 those here present, who actually have fathers and mothers. 
 Children, obey your parents in all things, for this is well Col. 3, 
 pleasing to the Lord. For the Lord said not, He who loveth Mat 10 
 father or mother is not worthy of Me, lest thou shouldest af- 
 front ignorance understand badly a good word, but added, 
 more than Me. For when our fathers upon earth have views 
 
 at variance with those of our Father which is in heaven, then 
 we must obey this word: when, however, not hindered by 
 them in respect of godliness, but from want of affectionate 
 feeling, and forgetfulness of their benefits to us, we despise 
 them, then that oracle will have place, which saith, He that Exod. 
 curseth father or mother, let him die the death. m'ms 
 
 16. The first virtuous observance in a Christian is, to 4. 
 honour his parents, to requite their trouble, and with all 
 
 his might to provide for their comfort: (for though we&myn- 
 should repay them ever so much, yet we never can be what "^ m 
 they have been to us:) so that they enjoying comfort of our «»&*■«« 
 providing, may establish us in blessings, which Jacob the ££ ' 
 supplanter knew the value of, when he appropriated them: T *»«V«- 
 and that our Heavenly Father approving our virtuous course, ^f'' 
 may count us worthy to shine with the just as the sun, in the Mat.i3, 
 kingdom of our Father : to whom be glory, with the Only- 43- 
 begotten, our Saviour Jesus Christ, with the Holy and life- 
 giving Spirit, now and ever, to all eternity. Amen. 
 
LECTURE VIII. 
 
 ON THE SOVEREIGNTY OF GOD" 
 
 Jee. xxxii. 18, 19. 
 
 T/te Great, the Mighty God; the Lord of Hosts is His Name, 
 
 great in counsel, and mighty in work. 
 
 Lect. I. By belief " in one God," we utterly eradicate the mis- 
 - belief in many gods, using it as a weapon against the Greeks, 
 
 and every opposing power of heretics : and by adding, " in One 
 God the Father," we oppose those of the circumcision, who 
 deny the Only-begotten Son of God. For, as I said yester- 
 day, even before we speak plainly concerning our Lord Jesus 
 Christ, yet by our speaking of God the Father, we have 
 already implied that He is the Father of a Son; that as we 
 understand that God is, so we may understand that He has 
 a Son. Now we add to this, that He is also " Almighty;" 
 and that, because of Greeks and Jews together, and all 
 heretics. 
 
 2. For some of the Greeks have said that God is the soul 
 of the world. Others again, that His power reaches only to 
 heaven, but not to the earth as well. And some, going into 
 
 Ps.36,5.the same error, and perverting the text which says, And Thy 
 faithfulness unto the clouds, have dared to bound God's 
 providence by the limits of the clouds and the heaven, and to 
 despoil God of the things on earth; forgetting that Psalm 
 
 Ps. 139, which saith, If I ascend into heaven, Thou art there ; if I go 
 down to hell, Thou art there. For if nothing is higher than 
 heaven, and if hell is deeper than earth, He who is master of 
 the lower regions, must reach the earth also. 
 
 B E/'f t», na»ro*£»7«ja, Omnipoten- Latin and English versions of the 
 tern, or Almighty, according to the Creed. 
 
Croc? lias dominion over idolaters, heretics, and the devil. 87 
 
 3. And heretics again, as was said before, acknowledge not 
 One Almighty God. For He is Almighty, whose might is 
 over all things, who has power over all things. But they who 
 say that there is one God, the Lord of the soul, and another the 
 Lord of the body, make neither of them perfect, because each 
 lacks what the other has. For how is he Almighty, who has 
 power over the soul, but not over the body ? or how is he 
 Almighty, who being the Lord of bodies, has no power over 
 spirits ? But the Lord confutes these men, saying on the con- 
 trary, Rather fear ye Him which is able to destroy both bodyM.ax.io, 
 and soul in hell: for unless the Father of our Lord Jesus 
 Christ had power over both, how should He subject both to 
 punishment? for liow shall He be able to take what is 
 another's, and cast it into hell, except He first bind the strong ^ at,12 > 
 man, and spoil his goods? 
 
 4. But according to Holy Scripture, and the doctrines of (2.) 
 truth, there is but One God, who has dominion over all things 
 
 by His power, and suffers many things of His will. For He 
 has dominion even over the idolaters, but He suffers them of 
 His forbearance ; and over even the heretics who deny Him, 
 but He suffers them of His patience ; over the devil too, but 
 He suffers with him, of His patience, not from want of power, 
 as if foiled. He is the commencement of the Lord's creation, Job 40, 
 
 . 14. Sept. 
 
 being made to be mocked, not by Himself, (that were unsuit- 40, 19. 
 able,) but by the Angels whom He has made : and He has y°^ llsh 
 permitted him to live, for two objects; that his defeat might 
 increase his infamy, and that men might be crowned. All- 
 wise providence of God ! by which a wicked purpose is con- 
 verted into a means of salvation for the faithful. For as He 
 took the unbrotherly purpose of Joseph's brethren as the 
 groundwork of His own scheme, and after suffering them to 
 sell their brother, from hatred, took occasion thereby to give 
 him the kingdom whom He would ; so He suffers the devil to 
 wrestle with us, that they who conquer him may be crowned, 
 and that upon the victory, he may have worse shame, as 
 conquered by the weaker, and men greater glory, as conquer- 
 ing one who was once Archangel. 
 
 5. Nothing then is excepted from the range of God's 
 power, for Scripture says of Him, For all things serve Thee. p s . ug, 
 One and all serve Him; yet in this number His One Only 91 - 
 
88 Goods of this world are really good, only evil in their use. 
 
 Lec t. Son, and His One Holy Ghost, are not included ; all things 
 which are His servants, rather serve their Lord through the 
 
 One Son and in the Holy Ghost. God therefore has domi- 
 nion over all things, and endures of His long-suffering even 
 murderers, robbers, and fornicators ; having appointed a set 
 day for recompensing every one, that they may incur heavier 
 sentence, if after a longer respite they have still impenitent. 
 Johni9, hearts. Earthly rulers are kings of men, yet not so without 
 power from above. And this Nebuchadnezzar knew by 
 Dan. 4, proof, when he said, His dominion is an everlasting domi- 
 nion, and His kingdom is from generation to generation. 
 (3.) 6. Riches, gold and silver, are not, as some think, the devil's 
 g'T'Y' property ; for the whole world of riches is the faithful man's, 
 but not but the unbelieving hath no peace : and nothing is more re- 
 ?^ t r " moved from faith than the devil. Also God saith plainly by the 
 the Prophet, The silver is Mine and the gold is Mine; and his, to 
 drian whomsoever I will give it. Do thou but use it well, and 
 ^ s - there will be nothing to condemn in silver ; but when thou 
 
 8. ' usest a good thing ill, then, not choosing to blame thy 
 g uke 4 > management of it, thou impiously blamest its Maker. A man 
 Mat.25 ma y even be justified by means of opulence. / was an hun- 
 35 - gred, and ye gave Me meat; that is, from being opulent; 
 
 I was naked, and ye clothed Me ; that is, by being opulent; 
 Mat.19, nay, wouldest thou be told that riches may become a door 
 S1 " of the kingdom of heaven? Sell, He says, that thou hast, 
 
 and give to the poor, and thou shalt have treasure in 
 
 heaven. 
 
 7. Now I have made these remarks because of those 
 
 heretics, who lay possessions, and riches, and the body under 
 
 a curse : for I wish thee neither to be a slave to riches, nor 
 
 yet to treat as enemies what is given thee of God to use. 
 
 Never then say^ that riches are the devil's : for though he say, 
 Mat. 4, All these things will I give Thee, for they are delivered unto 
 
 9. Luke me ^ y e t one ma y even deny the assumption ; for we must not 
 
 believe the lying spirit. Perhaps however, compelled by the 
 power of His presence, he spake the truth ; for he said not, 
 " All these things will I give Thee, because they are mine," 
 but " because they have been delivered unto me." For he 
 grasped not at the lordship of them, but he professed to have 
 them in a certain sense committed to him, and to dispense 
 
Heretics have denied God's omnipotence. 89 
 
 them. However, this point concerning his speaking truth or 
 not, deserves consideration of expositors at a fit time \ 
 
 8. There is then one God the Father, the Almighty, whom 
 the tribe of heretics have dared to blaspheme ; yea, they m«fo 
 have dared to blaspheme the Lord of Sabaoth, who sitteth 
 above the Cherubim; they have dared to blaspheme the 
 sovereign Lord; they have dared to blaspheme Him who 
 rested on the Prophets, the Almighty God. But thou, 
 worship One, the Almighty God, the Father of our Lord 
 Jesus Christ. Fly from the error of many Gods; fly from all 
 heresy, and say with Job, / will call upon the Almighty j b 5, 8. 
 Lord, who doeth great things and unsearchable, glorious 9> Se P t- 
 things and marvellous, without number; and For all these job 37, 
 things, is honour from the Almighty, to whom be glory for 21 d -S S t ' 
 ever and ever. Alexan. 
 
 b The Fathers speak as if the Devil him over it against his Maker, seducing 
 
 were originally the head of that order of man into idolatry, &c. Vid. Nyssen 
 
 Angels to whom the administration of Orat. Cateoh. 6. Basil, Horn. 9. |. 10. 
 
 this world was committed. On sinning, Damasc. de fid. Orth. ii. 4. Ed. Be- 
 
 he made use of what power was left to ned. 
 
LECTURE IX. 
 
 ON GOD, THE CREATOR OF AM THINGS. 
 
 Job xxxviii. 2, 3. 
 
 Who is this that darkeneth counsel by words without know- 
 ledge ? Gird up now thy loins like a man : for I will 
 demand of thee, and answer thou Me. 
 
 *^ T ' 1. With the eyes of the flesh it is impossible to behold 
 God; for the incorporeal cannot be subject to fleshly sight, 
 and the Only-begotten Son of God Himself hath testified, 
 
 John i, saying, No man hath seen God at any time. Should how- 
 ever any one, from a passage in Ezekiel, understand, that 
 Ezekiel saw Him,. let him inquire what that Scripture says; 
 
 Ezek. l, jj e saw th e likeness of the glory of the Lord, not the Lord 
 Himself; nay, the likeness of His glory, not the glory itself, 
 as it is in truth; and beholding only the likeness of the glory, 
 he fell to the earth with fear. But if the sight of the likeness 
 of the glory, and not of the glory itself, wrought fear and 
 distress in the prophets, any one who should attempt to 
 behold God Himself, would to a certainty lose his life, 
 
 Exod. according to the text, There' shall no man see Me and live. 
 
 33 20 
 
 ' ' Wherefore, of His exceeding loving-kindness, God has 
 
 spread out the heaven to be the veil of His proper Godhead, 
 
 Is. 64,1. l es t we perish: this is not my word, but the prophet's, If 
 
 ep ' thou shouldest open the heavens, trembling would take hold 
 
 of the mountains from thee, and they would melt away. 
 
 And what wonder if Ezekiel, seeing the similitude of the 
 
 Vid. glory, fell down? since Daniel, when Gabriel the servant of 
 
 5 is. 'the Lord appeared, straightway shuddered and fell on his 
 
 face, and, prophet as he was, dared not answer him, until 
 the Angel turned himself into the likeness of a son of man. 
 For if the sight of Gabriel wrought trembling in the prophets, 
 
God seen only in His works, according to the measure of each. 91 
 
 had God Himself appeared according as He is, would they 
 not all have perished ? 
 
 2. The Divine Nature then with the eyes of the flesh we (2.) 
 cannot see, but from the Divine works we may obtain some 
 idea of His power; according to the saying of Solomon, For Wisd. 
 by the greatness and beauty of the creatures, proportionably 13 ' " 
 the Maker of them is seen. For he says not that from the 
 creatures, the Maker is seen, but hath added, " proportionably ;" 
 
 for so much the greater does God appear to each, as the man 
 hath attained a large survey of the creatures; and when by 
 that large survey his soul is raised aloft, he gains a more 
 excellent conception of God. 
 
 3. Wouldest thou know that the nature of God is incom- 
 prehensible ? The Three Children, singing praises to God in 
 the fiery furnace, say, Blessed art Thou that beholdest the Song 
 depths, and sittest upon the Cherubim. Tell me the nature ^"32. 
 of the Cherubim, and then look upon Him who sitteth upon 
 them. And yet Ezekiel the prophet has made a description 
 
 of them, as far as could be; saying, that every one had fourvid. 
 faces, the face of a man, and of a lion, and of an eagle, and g . Z jq \' 
 of a calf; and that every one had six wings, and eyes on&c. 
 every side, and under each a wheel with four parts; yet 
 though the prophet has so described, we are not yet able, 
 even if we read it, to comprehend it. But if we cannot 
 comprehend the throne which the prophet has declared, how 
 shall we be able to comprehend Him who sits upon it, the 
 Invisible and Ineffable God ? Curiously to scan the nature 
 of God is impossible ; but we are able to offer glory to Him 
 from His works that are seen. 
 
 4. These things I say to you because of what comes next 
 in the Creed, and because we say, " We believe in One God, 
 the Father Almighty, Maker of heaven and earth, and of all 
 things both Visible and Invisible ;" that we may remember 
 that the same is both the Father of our Lord Jesus Christ, 
 and the Maker of heaven and earth, and thus secure our- 
 selves against the bye paths of ungodly heretics, who have 
 dared to speak evil of the All-wise Artificer of all this world, 
 and who, though they see with the eyes of the flesh, are 
 blinded in the eyes of their mind. 
 
 5. For what fault have they to find in this, the greatest of 
 
92 Wonders of the heaven, stars, and sun. 
 
 Lect. the works of God ? Truly they ought to have been struck 
 
 — dumb, when they viewed the vaultings of the heavens, and 
 
 worshipped Him who has reared the sky as an arch, who out 
 of the fluid waters has made the immoveable substance of the 
 
 Gen. l, heavens. For God said, Let there be a firmament in the 
 midst of the waters. God spake once, and it stood fast, and 
 does not fall. The sky is water, and those orbs in it, sun, 
 moon, and stars are of fire ; and how run those fiery bodies 
 in the water ? But if any one is perplexed, from lire and 
 water being of such opposite natures, let him remember the 
 fire which in Egypt in the time of Moses flamed in the hail. 
 Let him also behold the all-wise workmanship of God ; for 
 since there would be need of water, for tilling the earth, 
 He made the heaven above of water, that when the region 
 of the earth should require watering by means of showers,* 
 the heaven from its own nature might be ready for this 
 purpose. . 
 
 6. What ? is there not much to wonder at in the sun, which 
 being small to look on, contains in it an intensity of power, 
 appearing from the east, and shooting his light even to the 
 west. The Psalmist describes his rising at dawn, when he 
 
 Ps. 19,5. says, Which is as a bridegroom coming out of his chamber. 
 This is a description of his pleasant and comely array on first 
 appearing to men ; for when he rides at high noon we are 
 wont to flee from his blaze ; but at his rising he is welcome 
 to all, as a bridegroom to look on. Behold also how he pro- 
 ceeds ; (or rather not he, but one who has by his bidding 
 determined his course;) how in summer time aloft in the 
 heavens, he finishes off longer days, giving men due time 
 for their works ; while in winter he straitens his course, lest 
 the day's cold last too long, and that the nights lengthening, 
 may conduce both to the rest of men, and to the fruitfulness 
 of the earth's productions. And see likewise in what order 
 the days correspond to each other, in summer increasing, in 
 winter diminishing, but in spring and autumn affording one 
 another an uniform length; and the nights again in like 
 
 Ps.19,2. manner. And as the Psalmist saith concerning them, Day 
 unto day uttereth speech, and night unto night sheweth 
 knowledge. ~~Fox to the heretics, who have no ears, they 
 almost shout aloud, and by their order say, that there is no 
 
Wonders of the day and night. 93 
 
 other God save their Maker and the appointer of their 
 bounds, Him who laid out the universe. 
 
 7. No one must tolerate such as say, that the Maker of (4.) 
 light is different from the Maker of darkness; for let a man 
 remember Isaiah's words, / the Lord form the light and^A5,i, 
 create darkness. Why, O man, art thou offended with these ? 
 Why so annoyed at the time of rest given thee ? The 
 servant would not have gained it from his masters, but for 
 
 the darkness bringing a necessary respite. And often, after 
 toiling in the day, how are we refreshed by nights; and he who 
 was yesterday amid labours, starts in the morning vigorous 
 from a night's rest? And what more conduces to religious 
 wisdom than the night, when oftentimes we bring before us 
 the things of God, and read and contemplate the Divine 
 Oracles ? when too is our mind more alive for Psalmody and 
 Prayer than at night? When does a recollection oftenercome 
 over us of our sins than at night ? Let us not then be per- 
 verse enough to entertain the notion, that another besides God 
 is the Maker of darkness ; for experience shews that darkness 
 is good and most useful. 
 
 8. Those persons ought to have felt astonishment and 
 admiration, not only at the sun and moon, but also at the 
 well-ordered choirs of the stars, their unimpeded courses, 
 their respective risings in due season ; and how some are the 
 signs of summer, others of winter, and how some mark the 
 time of sowing, others introduce the season of sailing. And 
 man sitting in his ship, and sailing on the boundless waves, 
 looks at the stars and steers his vessel. Well says Scripture 
 concerning these bodies, Let thejn be for signs, and for seasons, Gen. l, 
 and for days, and for years; not for star-gazings, and vain 14- 
 tales of nativities. Observe, too, how considerately He imparts 
 
 the daylight by a gradual growth ; for the sun does not rise 
 upon us, while we gaze, all at once, but a little light runs up 
 before him, that by previous trial our eye-ball may bear his 
 stronger ray: and again, how He has cheered the darkness of 
 night by the gleam of moonlight. 
 
 9.. Who is the father of the rain: and who hath given (5.) 
 birth to the drops of dew ? Who hath condensed the air into ~a\ 38 ' 
 clouds, and bid them carry the fluid mass of showers, at one 
 time bringing from the north golden clouds, at another, £j b37 > 
 
94 Wonders of the clouds, rain and snow, of flowers and trees. 
 
 Lect. giving these a uniform appearance, and then again curling them 
 JB.1- up into festoons and other figures manifold ? Who can number 
 37. ' the clouds in wisdom ? of which Job saith, He knoweth the 
 Jot 37, balancings of the clouds, and hath bent down the heaven to 
 Job 38* Me earth; and, He who numbereth the clouds in wisdom; 
 37.Sept. and, The cloud is not rent under them. For though measures 
 Ibld- of water ever so many weigh upon the clouds, yet they are not 
 8. ' rent; but with all order come down upon the earth. Who 
 Ps. 135, brings the winds out of His treasuries? Who, as just now 
 38 28. sa id, h ai h 9^en birth to the drops of dew ? Out of whose 
 Sept. womb cometh forth the ice, watery in its substance, but like 
 m „, stone in properties. And at one time the water becomes 
 * l !"e~ snow like wool, at another, it ministers to Him who scat- 
 Ps. 147 ters the hoar-frost like ashes ; at another it is changed into 
 "*: a strong substance, since He fashions the water as He will: 
 Its nature is uniform, its properties manifold. Water, in the 
 Ps. 104 vines is wine, which maketh glad the heart of man ; and 
 15- in the olives oil, to make his face to shine ; and is further 
 transformed into bread, which strengtlieneth man's heart, and 
 into all kinds of fruits. 
 
 10. For such wonders was the great Artificer to be blas- 
 phemed? or rather to be worshipped? And after all I have 
 not yet spoken of that part of His wisdom which is not seen. 
 Contemplate the spring, and the flowers of all kinds, in all 
 their likeness still diverse from one another: the deep crimson 
 of the rose, and the exceeding whiteness of the lily. They 
 come of one and the same rain, one and the same earth ; who 
 has distinguished, who has formed them? Now do consider 
 this attentively: — the substance of the tree is one, — part is for 
 shelter, part for this or that kind of fruit ; and the Artificer is 
 One. The vine is one, and part of it is for fuel, part for 
 shoots, and part for leaves, and part for tendrils, part for 
 clusters. Again, how wondrously thick are the knots which 
 run round the reeds, as the Artificer hath made them ! Out 
 of the one earth come creeping things, and wild beasts, and 
 cattle, and trees, and food, and gold, and silver, and brass, 
 and iron, and stone. Water was but one nature ; yet of it 
 comes the life of things that swim, and of birds ; and as 
 the one swim in the waters, so also the birds fly in the 
 air. 
 
Wonders of fishes, birds, beasts, and insects. 95 
 
 11. And this great and wide sea, in it are things creeping (6.) 
 innumerable. Who can tell the beauty of the fishes that are Pa - 104 > 
 therein ? Who can describe the greatness of the whales; and 
 
 the nature of its amphibious animals f how they live both on *■«» ki- 
 dry land and in the waters ? Who can tell the depth and rT °"""' 
 breadth of the sea, or the force of its enormous waves ? Yet it 
 stays within its boundaries, because of Him who said, Hitherto Job 38, 
 shall thou come and no further; and here shall thy proud 11 ' 
 waves be stayed. And to shew the decree imposed on it, 
 when it runs up on the land, it leaves a plain line on the 
 sands by its waves ; declaring, as it were, to those who see 
 it, that it has not passed its appointed bounds. 
 
 12. Who can understand the nature of the fowls of the air ? 
 how some have with them a voice of melody ; and others 
 have their wings enriched with all manner of painting ; and 
 others soaring on high, stay motionless in the midst of the 
 
 sky, as the hawk. For by the Divine command the hawk j b 39, 
 having spread out her wings, stays motionless, looking down 26 - Se P'' 
 towards the south. Who of men can behold the eagle ? But 
 if thou canst not. read the mystery of birds when soaring on 
 high, how wouldest thou read the Maker of all things ? 
 
 13. Who among men knows even the names of all wild 
 beasts ? or who can accurately classify their natures ? But 
 if we know not even their bare names, how shall we compre- 
 hend their Maker ? The command of God was but one, which 
 said, Let the earth bring forth wild beasts and cattle and Gen. 1, 
 creeping things after their kinds; and distinct natures sprung 
 from one voice at one command, — the gentle sheep, and 
 
 the carnivorous lion, — also the various instincts of irrational 
 creatures, as representations of the various characters of men. (u/ttnii 
 The fox is an emblem of men's craftiness, and the snake of a *JlmT~ 
 "friend's envenomed treachery, and the neighinghorse of wanton Jer.5,8. 
 young men, and] that busy ant, to arouse the sluggish and 
 the dull ; for when a man passes his youth idly, then he is 
 instructed by the irrational creatures, being reproved by that 
 Scripture which saith, Go to the ant, thou sluggard, consider *W 6, 
 her ways and be wise ; for when thou beholdest her in due 
 season treasuring up food for herself, do thou copy her, and 
 treasure up for thyself the fruits of good works for the world 
 to come. And again. Go to the bee, and learn how industrious Prov. 6, 
 
 8. Sept. 
 
96 Wonders of man's nature. 
 
 Lect. she is; how hovering about all kinds of flowers, she culls 
 — the honey for thy use, that thou also ranging over Holy 
 
 Scripture mayest lay hold on thy salvation, and being satis- 
 Ps. 119, fied with it mayest say, How sweet are thy words unto my 
 lie hof * asie > y ea sweeier than honey and the honeycomb to my 
 
 net/comb, mouth. 
 
 in He- 14. Is not the Artificer then rather worthy to be glorified? 
 brew p or w hat if thou know not the nature of every thing? are 
 ij\ the things therefore, which He has made, without their use ? 
 For canst thou know the efficacy of all herbs ? or canst thou 
 learn all the advantage which comes of every animal ? Even 
 from poisonous adders have come antidotes for the preserv- 
 ation of men. But thou wilt say to me, " The snake is 
 terrible," fear thou the Lord, and it shall not be able to hurt 
 thee ; " The scorpion stings," fear thou the Lord, and it 
 shall not sting thee; " The lion is blood-thirsty," fear thou 
 the Lord, and he shall lie down beside thee, as by Daniel. 
 And, truly, there is whereat to wonder, in the power even of 
 the creatures ; how some, as the scorpion, have their weapon 
 in a sting, while the power of others is in their teeth, and 
 others again get the better by means of hoofs, and the basi- 
 lisk's might is his gaze. Thus from this varied workmanship, 
 think of the Artificer's power. 
 
 15. But these things perchance thou art not acquainted 
 
 with; thou hast nothing in common with the creatures which 
 
 are without thee. Now then enter into thyself, and consider 
 
 the Artificer of thine own nature. What is there to find fault 
 
 with in the framing of thy body ? Master thine own self, and 
 
 there shall nothing evil proceed from any of thy members. 
 
 At the first, Adam in paradise was without clothing, as was 
 
 i*.i\ti oh Eve, but it was not because of aught that he was, that he 
 
 'f x ™ was cast out; nought that we are then is the cause of sin, 
 
 «TO»/«-but they who abuse what they are: but the Maker is wise. 
 
 x*/, *■«,. \yjjo jjath prepared the recesses of the womb for childbear- 
 
 ing? Who hath given life to the lifeless thing within it? 
 
 Job 10, Who hath fenced us with sinews and bones, and clothed us 
 
 11- with skin and flesh, and soon as the babe is born, brings 
 
 forth fountains of milk out of the breasts ? And how doth the 
 
 babe grow to be a child, and the child to be a youth, and 
 
 then to be a man; and is again changed into an old man, no 
 
 5, 
 
Lesson taught in these wonders. 97 
 
 one the while discerning exactly each day's change ? How 
 also does part of our food become blood, while another part 
 is separated for the draught, and another is changed into 
 flesh ? Who is it who gives its never ceasing motion to the 
 heart ? Who hath wisely guarded the tenderness of the eyes 
 with the fence of the eyelids? for concerning the complicated 
 and wonderful contrivance of the eyes scarcely do the ample 
 rolls of physicians sufficiently inform us. Who also hath sent 
 each breath we draw, through the whole body ? Thou seest, 
 O man,, the Artificer; thou seest the wise Contriver. 
 
 16. These things has my discourse dwelt on now, passing (8.) 
 over many, yea innumerable, other matters, and especially 
 things incorporeal and invisible, that on the one hand thou 
 mayest abhor those who blaspheme that good and wise 
 Artificer ; and that on the other, from what has been spoken 
 and read, and from what thou canst thyself find out or think 
 of, thou mayest proportionably see the Creator by the great- Wig. is, 
 ness and beauty of the creations: and that bending the knee 
 with godly reverence to the Maker of all things, things of 
 sense and things of mind, visible and invisible, thou mayest 
 with an honest and holy tongue, and with unwearied lips and 
 heart, sing praises to God, sayiug, O Lord, how manifold Vs. W4, 
 are Thy works! in wisdom hast Thou made them all: for to * 
 Thee belongeth honour and glory and greatness, both now 
 and for ever and ever. Amen. 
 
 H 
 
LECTURE X. 
 
 ON THE ONE LORD, JESDS CHRIST. 
 
 1 Corinthians viii. 5, 6. 
 
 For though there be thai are called gods, whether in heaven or 
 in earth, {as there be gods many and lords many,) but to 
 us there is One God the Father, of whom are all things, 
 and we in Him; and one Lord Jesus Christ, by whom are 
 all things, and we by Him. 
 
 Lyct. i. They who have been taught to believe in One God, the 
 ■ Father Almighty, ought also to believe in His Only-begotten 
 
 1 John g on . f or whosoever denieth the Son, the same hath not the 
 Joh 10 Father. Jesus says, / am the Door; no one cometh unto the 
 9; U,6. Father, but by Me. For if thou deny the Door, the know- 
 5Jat.il, ledge concerning the Father is closed from thee. No man 
 knoweth the Father, save the Son, and he to whomsoever the 
 Son will reveal Him; for if thou deny Him who reveals, 
 thou remainest in ignorance. There is a sentence in the 
 John 3, Gospels to this effect, He who believeth not on the Son shall 
 not see life, but the wrath of God abideth upon him: for the 
 Father is wroth, when the Only-begotten Son is set at nought. 
 It is a great matter to a king, if even one of his soldiers be 
 but dishonoured; and when it is one of his more honourable 
 guards or friends, then his anger becomes yet greater ; but 
 if any offer outrage to the king's only-begotten son himself, 
 who shall sooth the father, when wroth concerning his only- 
 begotten son ? 
 
 2. If then a man wishes to be religious towards God, let 
 him worship the Son ; since otherwise the Father accepts not 
 his service. The Father spake with a loud voice from heaven, 
 
 Mat. 3, saying, This is My beloved Son, in whom T am well-pleased; 
 
 17. 
 
Names of the Only-begotten Son. 99 
 
 the Father was well-pleased with the Son; unless thou also 
 be well-pleased in Him, thou hast not life. Be not inveigled 
 by the Jews, who craftily say, There is only One God ; but 
 together with the knowledge that God is one, know also that 
 God has an Only-begotten Son. I am not the first to say 
 this ; for the Psalmist in the person of the Son saith, The Pn. 2, 7. 
 Lord hath said unto Me, Thou art My Son. Heed not there- 
 fore what the Jews say, but what the Prophets say. Won- 
 defestthou that they who have stoned and slain the Prophets, 
 set at nought their words ? 
 
 3. Believe thou on One Lord Jesus Christ, the Only-be- (2.) 
 gotten Son of God. We say One Lord Jesus Christ, to signify 
 that God's Son is Only-begotten; we say, One, lest thou 
 shouldest suppose another. We say, One, lest thou shouldest 
 profanely disperse the many Names of power among many sons. 
 For He is called a Door ; but take not the name literally for 
 
 a thing of wood, but a spiritual, a living Door, discriminating \tymfa. 
 
 those who enter in. He is called the Way; that is, not one JohnH, 
 
 trodden by men's feet, but one which guides us to the Father 
 
 in heaven. He is called a Sheep; not an irrational one, but Acts 8, 
 
 the one, which through its precious blood, cleanses the world 
 
 from its sins ; and when led before the shearer knew when Isa » 53 » 
 
 . 7. 
 
 to be silent. This Sheep, again, is called the Shepherd, who 
 
 says, / am the good Shepherd; a Sheep by reason of His Johnio, 
 
 manhood, a Shepherd on account of the loving-kindness of 
 
 His Godhead. And dost thou wish to know whether there 
 
 are spiritual sheep ? the Saviour says to the Apostles, Behold, *■«»■""«• 
 
 I send you as sheep in the midst of wolves. Again He is ^' l0 ' 
 
 called a Lion ; not a devourer of men, but as if shewing by Kev.5,5. 
 
 the title His princely and stedfast and resolute nature. Also «*•»»•*«- 
 
 He is called a Lion, in opposition to the lion who is our*""' 
 
 adversary, who roars and devours those who have been i Pet. 5, 
 
 deceived. For the Saviour came, not as having laid aside 
 
 the gentleness of His own nature, but as the mighty Lion of 
 
 the tribe of Jwdah, to save them who believe, and to trample Ps. us, 
 
 upon the adversary. He is called a Stone ; not a lifeless one, j^' 28 
 
 quarried by men's hands : but the chief-corner stone, on whom 16. 
 
 whosoever believeth shall not be ashamed. 4_6.' ' 
 
 4. He is called Christ, the Anointed; not anointed by 
 human hands, but having eternally from the Father an unction 
 
 h 2 
 
100 Manifold offices of the Only-begotten Son. 
 
 Leot. to be High-priest over man. He is called Dead; yet not as 
 - having his abode among the dead, as all they have who are in 
 
 Ps.88,5. Hades, but being alone/ree among the dead. He is called the 
 Son of Man ; not as being born of the earth, as all we are, but 
 as coming upon the clouds to judge the quick and dead. He 
 is called Lord, not improperly as some men are, but as having 
 a Lordship, natural and eternal. Fitly is He called Jesus, 
 
 Haws, deriving His name from His salutary medicine. He is called 
 a Son ; not advanced by adoption, but having been naturally 
 begotten. And many are the titles of our Saviour; lest 
 therefore His manifold appellations should make thee think 
 that there are many sons, and because of the errors of the 
 heretics, who say that Christ is One, and Jesus another, and 
 the Door another, and so on, the faith secures thee before- 
 hand, and says well, " In One Lord Jesus Christ;" for though 
 the titles be many, their subject is one. 
 (3.) 5. Now the Saviour shews Himself under various forms to 
 each, for his profit. For to those who stand in need of 
 rejoicing, He becomes a Vine; to those who want to enter in, 
 He is a Door; to those who need to offer prayers, He stands 
 a mediating High- Priest. Again, to those who have sins, 
 He becomes a Sheep, that He may be sacrificed for them ; 
 
 1 Cor. He becomes all things to all, remaining in His own nature 
 what He is. For, continuing to hold the true unchangeable 
 prerogative of Sonship, as some skilful physician or con- 
 siderate teacher, He adapts Himself to our weaknesses; 
 though Very Lord, and not receiving the Lordship by ad- 
 vancement*, but having that dignity by nature; not like us, 
 improperly called Lord, but being so in verity ; since by the 
 
 nifuuri Father's decree, He is Lord of His own works. For whereas 
 our lordship is over men of like rights and like passions, nay, 
 often our elders, and often a young master over aged ser- 
 vants, our Lord Jesus Christ's Lordship is not so ; but He is 
 
 ***£" first Maker, then Lord; first He made all things by the will 
 of the Father, then, He is Lord over the things which He 
 has made". 
 
 o tx u-foxssriif. This was the doctrine b It was a point of controversy in the 
 
 of the Samosatenes, Athan. de Syn. 26. early Church, (though of course not ne- 
 
 §. 4. and of the Avians, Alex, apnd cessarilymorethanaverbalone,)whether 
 
 Theod. Hist. i. 4. God, and Christ, conld be called Lord, 
 
Christ was God before His Incarnation. 101 
 
 6. Christ the Lord is He who was born in the city of Luke 2 
 David. And wouldest thou know whether Christ is the 11 - 
 Lord with the Father, even before His incarnation ? That * ' 
 thou mayest receive the doctrine, not only by faith but by 
 proof, from the Old Testament, go to the first book, Genesis; 
 God saith, Let Us make man, not " in My image," but, in Gen. l, 
 Our image. And after Adam was made, the sacred writer 26, 
 says, And the Lord created man; in the image of God Gen. l, 
 created He him. For he does not confine the prerogative of 27 - Se P t - 
 Godhead to the Father alone, but includes the Son ; to shew 
 that man is not the work of God only, but also of our Lord 
 Jesus Christ, who is Himself also Very God. He, the Lord, 
 who works when the Father works, wrought with Him in the 
 case of Sodom also, according to the text, And the LordGen.19, 
 rained upon Sodom and upon Gomorrah brimstone and fire 24, 
 from the Lord out of heaven. He, the Lord, afterwards 
 appeared to Moses, as far as that was possible ; for the Lord 
 is merciful, ever accommodating Himself to our infirmities. 
 
 7. But, in order to be sure that this is He who appeared 
 unto Moses, hear Paul's testimony, who says, They drank l Cor. 
 of that spiritual rock which followed them, and that rock was ' ' 
 Christ^. And again: By faith Moses forsook Egypt. AndHeb.u, 
 shortly after he says, Esteeming the reproach of Christ greater j^[ „, 
 riches than the treasures in Egypt, This Moses says to Him, 26 - 
 Shew me Thyself. You see that the Prophets too saw the Exod. 
 
 OOj 18. 
 
 Sept. 
 
 Omnipotent, <fec. before creation. To doret (Quaest. in Josh. 4.) and S. Atha- 
 
 avoid the difficulty, Origen is said to nasius (de Incarn. Christ. 17.), agree 
 
 have held that God created all things with Cyril in understanding this text to 
 
 from eternity, vid. Bull, Def. F. p. ii. mean, that Christ, as God, — S. Basil 
 
 13. §. 9. and Origen de Princip. i. 2. (de fcp. Sanct. 14.), and Tertullian (de 
 
 §. 10. On the other hand, Tertullian Baptism. 9. in Marcion. iii. 5.) that 
 
 contr. Hermog. 3, considering the attri- Christ as already incarnate in His mer- 
 
 butes in question to belong, not to the cies vouchsafed to faith, — watched over 
 
 Divine Nature, but Office, denies that the Israelites in all their wanderings, 
 
 God was Almighty from eternity ; while and was typically a Bock, i. e. as being 
 
 the Greeks affirmed this,vid. Cyril Alex, like the rock in the desert. Tertullian 
 
 in Joan.xvii. 8. p. 963. Athan.Orat.ii. (de Patient. 5.), and S.Jerome (in loco) 
 
 12 — 14, as understanding by the term adopt the Jewish tradition, that the 
 
 the inherent hut latent attribute of doing stream flowing from the rock followed 
 
 what He had not as yet done, re l^auna- them all through their wanderings. Pho- 
 
 «■««, vid. Method. «to) <rSt ymnrm, tius (vid. Justinian, in loc.) under- 
 
 ap. Phot. Cod. 235. p. 933, 940. stands "followed" to mean "indulged," 
 
 c Almost allthe early heretics, except " gratified," " provided for," them; 
 
 the Arians and Manichees, denied our as if, when they drank of the rock. 
 
 Lord's personal existence before His they drank of His virtue who conde- 
 
 incarnation. seended to consult and answer to their 
 
 d S. Chrysostom (in loc), Theo- wants. 
 
102 Christ is spoken of as the Lord in the Old Testament. 
 
 Lect. Christ, that is, as far as each was able. Shew me Thyself, 
 — ?• that I may see Thee with understanding. And He answers, 
 33,°i3. There shall no man see My face and live. Wherefore, since 
 20.Sept. no man ii v i n g C ould see the face of the Godhead, He took 
 «>. on Him the face of human nature, that we though seeing it, 
 might live. Yet when He wished to shew even that with a 
 Mat.i7, little majesty, when His face did shine as the sun, the dis- 
 ciples fell to the ground affrighted : if then His bodily 
 countenance, shining, not in the fulness of Him who wrought 
 but in the measure of those who followed Him, yet terrified 
 them, and was too much for them, how could any man gaze 
 on the majesty of the Godhead ? ' Thou desirest a great thing, 
 O Moses,' saith the Lord ; ' and I allow thine unappeasable 
 Exod. desire ;' And I will do this thing also that thou hast spoken, 
 33 ' ] but according as thou art able ; Behold, I will put thee in a 
 ver. 22. cleft of the rock, for being little, thou shalt lodge in a little 
 space. 
 
 8. Now here keep a watch on what I shall say, on 
 account of the Jews. For my object is to shew that the 
 Lord Jesus Christ was with the Father. The Lord then 
 ExoJ. says to Moses, / will pass before thee with My glory, and 
 | 3 ' 19- will proclaim the Name of the Lord before thee. Being Him- 
 self the Lord, what Lord doth He proclaim? Thus thou 
 seest, how He hath covertly taught the godly doctrine of the 
 Father and the Son. And again in what follows, it is written 
 Exod. in the very letter, And the Lord descended in the cloud, and 
 &c.Se^t. s tood by him there, and proclaimed the name of the Lord; 
 and the Lord passed before him, and proclaimed, The Lord, 
 the Lord merciful and gracious, long-suffering, abundant in 
 mercy and true ; keeping righteousness and shewing mercy 
 unto thousands, taking away iniquities, and transgressions, 
 and sins. And then in what follows, Moses, having bowed 
 his head, and worshipped before the Lord who proclaimed 
 ver. 8. 9. the Father, says, Do Thou, Lord, go with us. 
 
 (5,) 9. This is the first proof; now receive a second plain one. 
 
 Ps. l io, The Lord said unto My Lord, Sit Thou on My right hand. 
 
 1- The Lord says this to the Lord ; not to a servant, but to the 
 
 Lord of all, and His own Son, to whom He hath put all 
 
 iCor.15, things in subjection. For when He saith, All things are put 
 
 28 ' under Him, it is manifest that He is excepted which did put 
 
Christ is Lord of Angels. 103 
 
 all things under Him : and afterwards, that God may be all 
 in all. The Only-begotten Son is Lord of all things, and yet 
 the obedient Son of the Father, who instead of seizing on the »;« ,&- 
 Lordship", by nature received it of the Father's own will;*"^"', 
 for neither did the Son grasp at it, nor the Father reluctantly n S^a- 
 communicate it. He it is who says, All things are delivered z}™ Xa - 
 
 1,7 * 7 /3<a» <p an- 
 
 unto Me of My Father; " delivered unto Me, yet not as though »s t . 
 I had them not before'; and I keep them well, not with-Mat.il, 
 drawing them from the Giver." 
 
 10. The Son of God then is the Lord, — the Lord, who was 
 born in Bethlehem of Judaea, according to the Angel who 
 spoke to the shepherds, / bring you good tidings of great joy ; Luke 2, 
 for unto you is born this day, in the city of David, a Saviour, 
 which is Christ the Lord. Of whom in another place an 
 Apostle says, The word which God sent unto the children o/"Actsio, 
 Israel, preaching peace by Jesus Christ: He is Lord of all. 
 But when he says, of all, except nothing from His Lordship; 
 whether they be Angels, or Archangels, or principalities, or 
 powers, or any created thing named by the Apostles, all 
 things are under the Lordship of the Son. He is Lord of 
 Angels, according to what thou hast in the Gospels. Then M a t. 4 
 the devil departed from, Him, and Angels came and ministered 1 1 • 
 unto Him ; for Scripture says not, that they succoured Him, 
 but that they ministered to Him, which is the part of 
 servants. When He was about to be born of a Virgin, 
 Gabriel did Him service, having it committed to him as 
 his peculiar privilege. When He was about to go into Egypt, 
 that He might overthrow the gods of Egypt made with 
 hands e , again an Angel appearelh to Joseph in a dream. Mat. 2, 
 After He had been crucified, and had risen again, the Angel 13- 
 brought the good tidings, and as a trusty servant, said to the 
 women, Go, tell His disciples that He is risen, and goethMa.t.28, 
 before you into Galilee; behold, I have told you. As if he 
 
 * Oh% &(*drxs to xu(itiu7, thought it s Vid. Isai. 19, 1. "Behold the 
 
 not robbery. &i*ayfiit, Phil. 2,6. Lord rideth upon a swift cloud and 
 
 ^The Arians argued thateommwMim- shall come into Egypt, and the idols 
 
 Hon of power implied a time when it of Egypt shall be moved at His pre- 
 
 was not communicated, whereas the sence," &c. which is considered to be 
 
 Catholic doctrine is, that the word fulfilled, when our Lord was taken 
 
 describes a state which was without there in His infancy, by Eusebins, 
 
 beginning, vid. Athan. Orat. i. 14. 26. also Dem. vii. 20. Athan. Incarn. V. 
 
 27. and Petav. de Trin. v. 9. 36, &c. 
 
104 The Name of Jesus, 
 
 Lect. had said, " I have not disobeyed my command, I protest that I 
 
 — have told you; that if ye neglect, the blame may not rest 
 
 itiym- U pon me, but upon the persons neglecting." This then is the 
 
 lesson. One Lord Jesus Christ, of whom now the text speaks also, 
 
 1 Cor. For though there be that are called Gods, whether in 
 
 ' ' ' heaven or in earth, — Yet to us there is One God the Father, of 
 
 whom are all things, and we in Him ; and One Lord Jesus 
 
 Christ, by whom are all things, and we by Him. 
 
 (6) 11. And He has two names, Jesus Christ; Jesus, because 
 
 He saves, — Christ, because of His priesthood. And knowing 
 
 this, the inspired Prophet Moses conferred these two titles on 
 
 Numb, two most special men: changing the name of his own suc- 
 
 Sept. ' cessor in the government, Auses, to Jesus; and surnaming 
 
 Oshea, his own brother Aaron, Christ, that by two special men, he 
 
 •I OS it It if., t r 
 
 Lev. 4, might represent at once the High-priesthood and the kingdom 
 
 Ar, it- °^ Him who was to come, the One Jesus Christ. For Christ 
 
 ed. is a High-priest like Aaron : since Christ glorified not Him- 
 
 Heb. 5, se if i oe made an High-priest ; but He that said unto Him, 
 
 Thou art My Son, this day have I begotten Thee. And Jesus 
 
 the son of Nave was a type of Him in many things. When he 
 
 Josh. 3, began his government of the people, he began at Jordan; 
 
 whence Christ also, after baptism, began His Gospel. The 
 
 Josh.i4, son f Nave appoints the Twelve, who were to divide the 
 
 inheritance ; and Jesus sends forth the Twelve Apostles, the 
 
 heralds of truth, into all the world. The typical Jesus saved 
 
 Mat.2i, Kahab the harlot, who believed ; and the true says, Behold, 
 
 the publicans and the harlots go into the kingdom of heaven 
 
 before you. With only a shout the walls of Jericho fell down 
 
 Mat.24, before the type ; and because of Jesus' word, There shallnotbe 
 
 left here one stone upon another, the Jewish temple opposite 
 
 us is in ruins; not indeed on the ground of the denunciation, 
 
 but of the sin of the transgressors. 
 
 12. There is One Lord Jesus Christ, that wondrous Name, 
 Jj a g 62 ' glanced at beforehand by the Prophets. For Esaias the 
 Prophet says, Behold the Saviour is come nigh thee, having 
 His reward; ' Jesus' among the Hebrews signifying Saviour. 
 For the Prophetic gift, foreseeing the traitorous and bloody 
 spirit of the Jews, veiled His name, lest from knowing it for 
 certain, they might plot against Him leisurely. Moreover, 
 He was called Jesus, not of men, but distinctly by the Angel, 
 
The Name of Christ. 105 
 
 not coming on his own authority, but as sent by the power of 
 God; who said to Joseph, Fear not to take unto thee Mary Mat. 1, 
 thy wife; for that which is conceived in her is of the Holy 20, 
 Ghost. And she shall bring forth a Son, and thou shall call 
 His name Jesus: and he straightway adds the reason of this 
 name, for He shall save His people from their sins. Con- »■«» «» 
 sider how could He have a people, who was not yet born, ^"j,."" 
 unless He was in being, before He was born. And this the vid - Ni - 
 Prophet says in His person, From the bowels of My Mother Creed. 
 hath He made mention of My Name, because the Angel fore- ??."• 
 told that He should be called Jesus. And again, concerning 15.49 lt 
 the conspiracy of Herod, He says, In the shadow of His hand 2 - 
 hath He hid Me. 
 
 13. Jesus then means among the Hebrews, " a Saviour," itffuw. 
 but in the Greek tongue, " a Healer:" seeing that He is 
 Physician of souls and bodies, and curer of spirits ; curing ru <p\m 
 the blind in body, and leading minds into light ; healing the a 'Z > " t ' 
 lame in limb, and guiding the steps of sinners to repentance ; X t»*Z> 
 saying to the sick of the palsy, Sin no more, and, Take up thy ^" 0f "' 
 bed and' walk; for since for the soul's sin the body was John 5, 
 palsied, He first gave a cure to the soul, that He might 14- 8 ' 
 extend it to the body. If any therefore is suffering in soul 
 from sins, he has a Physician ; and if there be any here of 
 little faith, let him say to Him, Help Thou mine unbelief Mark 9, 
 And if any be encompassed with bodily ailments, let him not * 
 mistrust, but let him approach; (for such also does He cure,) 
 
 and let him know that Jesus is the Christ. 
 
 14. For that He is Jesus, the Jews allow, but not that He 
 
 is Christ; wherefore the Apostle says, Who is a liar, but he\ John 
 that denieth thai Jesus is the Christ? But Christ is an 2 ' 22 - 
 High-priest, having an unchangeable priesthood: neither ^eb. 7 
 having begun His High-priesthood at any date*, nor deliver- 24 - 
 ing it to a successor; as thou heardest me say when on theMrZs 
 Lord's day we discoursed in church on the words, After theV 1 ^' 
 order of Melchisedek. He has not received His High-priest- vid. 
 hood from a carnal line, nor was He anointed with oil duly^;^ 
 compounded, but by the Father before the worlds; and being 
 
 h This is a peculiar opinion of Cyril's our Lord, bythe Arians. Epiph. Hser. 69. 
 
 among Catholics. It had been held by §. 37. Eusebius also holds it. Demonstr. 
 
 Philo, (vid. de Somn. p. 597. ed. Eranc. v. 3. Nestorius accused the Catholics of 
 
 1691.)and, with a view of dishonouring holding it. Cyril contr.Nestor.iii.p.64. 
 
106 Christians so called from Christ. 
 
 Lect. so much more excellent than the others, in that He is a 
 
 "ST . . 
 
 _ — l— Priest with an oath. For they are priests without an oath;, 
 21. irjos but He with an oath by Him that said, The Lord sware, 
 ""**!',. and will not repent. It was indeed an assurance enough, 
 
 tmtoHim * .. i 
 
 addedinthat the Father should but will it: but now it is twofold, 
 rec.text. f Qr w j t jj tne w j]^ t jj e oatn f u ows . — That by two immutable 
 
 18. ' ' things, in which it was impossible for God to lie, we might 
 have strong consolation, for our faith, who receive Jesus 
 Christ the Son of God. 
 
 15. He, the Christ, when He came, was denied by the 
 
 Jews, and confessed by devils ; yet he was not unknown to 
 
 Ps. 132, our forefather David, who says, / have ordained a lamp for 
 
 1 '' my Christ, which lamp some have interpreted to be the 
 
 1 19. 6 brightness of Prophecy, others the flesh which He took of 
 
 2 Cor. the Virgin, according to the Apostle's words, We have this 
 4 > '■ treasure in earthen vessels. Of Him the Prophet was not 
 Amos 4, ignorant, when he said, And who declareth unto men His 
 ]3.Sept. c^ n " g £ # Moses also knew Him, and Esaias knew Him, and 
 
 Jeremias knew Him; there was none of the Prophets who 
 
 Luke 4, knew Him not. Him even the devils recognised ; for He 
 
 41 " rebuked them, and the sacred writer proceeds, because they 
 
 knew that He was Christ. The Chief-priests knew Him not, 
 
 John 4 and the devils confessed Him ; the Chief-priests knew Him 
 
 29, not, and a woman of Samaria proclaimed Him, saying, Come, 
 
 see a man which told me all things that ever I did ; is not 
 
 this the Christ ? 
 
 Heb. 9, 16. This is Jesus Christ, who is come, an High-priest of 
 
 good things to come; who out of the munificence of His 
 
 Godhead has imparted to us His own title. For kings among 
 
 men have a royal style, which they keep to themselves; but 
 
 Jesus Christ being the Son of God, has counted us worthy to 
 
 (8.) be called " Christians." But some one will say, The name 
 
 of" Christian" is new, and before this not in use; and new 
 
 things are often objected to, on the score of novelty. The 
 
 Is. 65, prophet has anticipated the objection, when he says, But 
 
 i a' i 6 ' them which serve Me, He shall call by a new name, which 
 
 shall be blessed upon the earth. Let us enquire of the Jews: 
 
 Do ye serve the Lord, or no? Shew then your new name; for 
 
 your name was " Jews" and " Israelites" in the time of 
 
 Moses and the other prophets, and after the return from 
 
St, Paul's conversion. 107 
 
 Babylon, and up to the present time; where then is your 
 new name ? But we, since we serve the Lord, have, as might 
 be expected, the new name ; new indeed, but that new name 
 which shall be blessed upon the earth. This name has got 
 hold of the world; for Jews cover only a certain spot, but 
 Christians reach the bounds of the world ; for we preach the 
 Name of the Only-begotten Son of God. 
 
 17. But perhaps thou wouldest know whether the Apostles 
 received and proclaimed the Name of Christ, or rather 
 had Christ in themselves ? Paul says to his hearers, Seek 2 Cor. 
 
 TOO 
 
 ye a proof of Christ speaking in me? Paul preaches Christ, ' 
 saying, For we preach not ourselves, but Christ Jesus the 2 Cor. 4, 
 Lord, and ourselves your servants for Jesus' sake. Now " 
 who is this? It is the former persecutor. O mighty wonder! 
 He who first persecuted, himself preaches Christ. But 
 wherefore ? was he bribed ? There was no one to bribe him 
 this way. Had he a sight of Him when on earth, and was awe- 
 struck thereby ? He had already been taken up into Heaven. 
 He came out to persecute ; and after three days the persecutor 
 is a preacher in Damascus. By what power ? Others call 
 friends to be witnesses for friends; but the witness I present 
 to thee is this former enemy ; and waverest thou yet ? The 
 testimony of Peter and John, though weighty, was open to 
 suspicion, because they were His friends; but when His 
 former foe afterwards dies for Christ's sake, what room is 
 there for doubting the truth ? 
 
 18. Here I am led to express a suitable admiration of 
 this appointment of the Holy Spirit; how He has confined 
 the Epistles of the rest to a small number, but to Paul, the 
 former persecutor, has granted fourteen. It was not because 
 Peter or John were less than Paul, that He restrained the 
 gift; (God forbid!) but in order that His doctrine might be 
 beyond question, He granted to the former persecutor and 
 enemy to write more, that thus we might all be made be- 
 lievers. But all were amazed about Paul, and said, Is not Acts 9, 
 this he who used to persecute ? Did he not come hither to 21- 
 lead us bound unto Jerusalem? Wonder not, says Paul, I 
 know that it is hard for me to kick against the pricks; I 
 know that I am not meet to be called an Apostle, because /J Cor. 
 persecuted the Church of God; but I did it ignorantly ; for ifim'.i, 
 
 13. 
 
108 Witnesses of Christ. 
 
 Lbct. I thought that the preaching of Christ was the destruction of 
 
 '■ — the Law; I knew not that He came to fulfil the Law, and 
 
 1 Tim. not to destroy it; but the grace of God was exceeding 
 ' ' abundant in me. 
 
 (9.) 19. Many, my beloved, are the true testimonies concerning 
 
 Christ. The Father from Heaven is Witness of the Son ; the 
 
 Holy Ghost is Witness, descending bodily in the shape of a 
 
 dove; the Archangel Gabriel is His witness, bringing good 
 
 n hori- tidings to many; the Virgin Mother of God is His witness ; 
 
 *•»• the blessed manger is His witness. Egypt is His witness, 
 
 who received her Lord while yet young in the flesh. Symeon 
 
 Luke 2, is His witness, who received Him in his arms, and said, Lord, 
 
 29- now lettest Thou Thy servant depart in peace, according to 
 
 Thy word, for mine eyes have seen Thy salvation, which Thou 
 
 hast prepared before the face of all people. And Anna the 
 
 iyxix- prophetess is His witness, that widow of most devout and 
 
 ""■ austere life. His witness is John the Baptist, the greatest 
 
 among the prophets, the introducer of the new covenant, who 
 
 in a manner joined in himself the two Covenants, the Old and 
 
 the New. Jordan is His witness among rivers: the sea of 
 
 Tiberias is His witness among seas. The blind, the maim, 
 
 the dead raised to life, are His witnesses. The devils are His 
 
 Mark i, witnesses, saying, What have we to do with Thee, Jesus; we 
 
 24- know Thee who Thou art, the Holy One of Ood. The winds 
 
 are His witnesses, bidden and bridled by Him: the five 
 
 loaves are His witnesses, multiplied to five thousand. The 
 
 Vid -. holy wood of the cross is His witness, which is seen among 
 
 jo. ' us to this day, and, by means of those who have in faith taken 
 
 thereof, has from this place now almost filled the whole 
 
 world. The palm-tree in the valley is His witness, which 
 
 supplied branches to the children who then hailed Him. 
 
 Gethsemane is His witness, which to our imaginations almost 
 
 shews Judas still. Golgotha, this holy place which is raised 
 
 above all others, is His witness in the sight of all. The holy 
 
 Sepulchre is His witness, and the stone which lies there to 
 
 this day. The sun now shining is His witness, which then 
 
 at the season of His salutary Passion suffered eclipse. The 
 
 darkness is His witness, which was then from the sixth to 
 
 the ninth hour ; the light is His witness, which shone out 
 
 from the ninth hour till evening. The Mount of Olives is 
 
Witnesses of Christ. 109 
 
 His witness, whence He ascended to the Father ; the clouds, 
 laden with showers, are His witnesses, which received their 
 Lord. The Heavenly gates which received their Lord are 
 His witnesses ; concerning which the Psalmist said, Lift up Ps.24,7. 
 your heads, O ye gates, and be ye lift up, ye everlasting^^ ' 
 doors ; and the King of glory shall come in. His former foes 
 bear witness to Him, of whom the blessed Paul is one, for a 
 little while hating Him, for a long while serving Him. The 
 Twelve Apostles witness of Him ; not in words only, but by 
 their own tortures and deaths, heralding the truth. The 
 shadow of Peter is His witness, which in the Name of Christ 
 healed the sick. The handkerchiefs and aprons are His 
 witnesses, which once by Christ's power wrought like cures 
 by means of Paul. Persians and Goths, and all they of 
 the Gentiles, are His witnesses, dying for His sake, whom 
 with the eyes of their flesh they never beheld. The devils, 
 whom believers to this day drive away, bear witness to 
 Him. 
 
 20. So many and diverse, yea and more than these, are 
 the witnesses of Christ: will any one then, henceforth, dis- 
 believe in Him, thus witnessed ? If, therefore, there be any 
 who before believed not, let him believe now ; if any was 
 before a believer, let him take to him a greater increase of 
 faith, believing on our Lord Jesus Christ, and understanding 
 whose name he bears. Thou art called Christian ; be tender 
 of that Name ; let not our Lord Jesus Christ, the Son of God, 
 be blasphemed through thee, but rather let thy fair deeds 
 shine before men ; that they who see them may, in our Lord 
 Jesus Christ, glorify the Father who is in heaven : — To whom 
 be glory, both now, and for ever and ever. Amen. 
 
LECTURE XL 
 
 ON THE SON OF GOD, AS ONLY-BEGOTTEN, BEFORE ALL AGES, 
 AND THE CREATOR OF ALL THINGS. 
 
 Hebrews i. 1, 2. 
 
 God, who at sundry times and in divers manners spake in 
 times past unto the Fathers by the Prophets, hath in these 
 last days spoken unto us by His Son. 
 
 Lect. 1. That we hope in Jesus Christ, we have shewn suffi- 
 
 XI- ciently, according to our ability, in what we delivered to you 
 
 yesterday. But we must not simply believe in Jesus Christ, 
 
 nor receive Him, as if one of the many, improperly called 
 
 Xiutrm, Christs. For they were figurative Christs, but He is the 
 
 anoiDt- • i , ? ^ 
 
 ed. true Christ, not raised by advancement from among men to 
 
 U «•£«»- the Priesthood, but having this dignity eternally from the 
 
 Tup. x! ' Father. And for this cause the Faith guarding us before- 
 
 14 - hand, lest we should suppose Him to be one of the ordinary 
 
 Christs, adds to the profession of the Faith, that we believe 
 
 " in One Lord Jesus Christ, the Only-begotten Son of 
 
 God." 
 
 2. And again, when thou hearest of the Son, think Him not 
 an adopted Son, but a Son naturally, a Son Only-begotten, 
 having no other for His brother ; for therefore is He called 
 Only-begotten, because in the'dignity of the Godhead, and in 
 His generation of the Father, He has no brother. But we call 
 Him the Son of God, not of ourselves, but because the Father 
 Himself named Christ His Son ; and that name is true which 
 is given to children by their fathers. 
 
 3. Our Lord Jesus Christ then became man ; but by the 
 many He was not known. Wishing, therefore, to teach that 
 which was not known, He assembled His disciples, and asked 
 
Christ is the one true, eternal Son of God. Ill 
 
 them, Whom say men, that I, the Son of Man, am? NotMat.io, 
 from vain-glory, but wishing to shew them the truth, lest ' 
 dwelling with God, the Only-begotten of God, they should 
 think lightly of Him as if He were a mere man. And when 
 they answered, that some said He was Elias, and some 
 Jeremias, He said to them, " They who know not are excus- 
 able, but ye, the Apostles, who have in My name cleansed 
 lepers, and cast out devils, and raised the dead, ought not to 
 be ignorant of Him, for whom ye do these wondrous works." 
 And when all were silent, (for it was beyond man's reach to 
 learn,) Peter, the leader of the Apostles, and chief herald of «•{««- 
 the Church, uttering no refinement of his own, nor persuaded ™""' 
 by man's reasoning, but having his mind enlightened from the ?*'«• 
 Father, says to Him ; Thou art the Christ; nor only so, but Lecture 
 the 8011 of the living God. And a blessing follows the speech, "• 19 - 
 (for in truth it was above man,) and what he bad said received 
 this seal, that the Father had revealed it to him. For the 
 Saviour says, Blessed art thou, Simon Barjonah, for flesh 
 and blood hath not revealed it unto thee, but My Father which 
 is in heaven. He therefore who acknowledges our Lord Jesus 
 Christ, the Son of God, partakes of this blessedness ; but he 
 who denies the Son of God, is a poor miserable man. 
 
 4. Again, I say, when thou hearest of-the Son, hear of Him 
 as a Son, not merely in an improper sense, but in a true sense, 
 as a Son by nature, unoriginate * ; not as having come from *»■«;«■ 
 bondage into the higher state of adoption, but as a Son "' s *e»" 
 eternally begotten, by an inscrutable and incomprehensible }<,Sw'm t . 
 generation. And in like manner, when thou hearest of the 
 First-born, think not that this is according to men ; for the first- *v T "- 
 born among men have other brothers also. And it is some- 
 where written, Israel is My Son, even My first-born ; but Exod. 4, 
 Israel is, as Reuben was, the rejected first-born ; for Reuben 
 
 a On the application of the word &«g- unoriginate." Athanasius also denies 
 
 £«, unoriginate, to the Son and Spirit the Three unoriginate. Alexander of 
 
 there was great variety of opinion in the Alexandria taking a middle course 
 
 primitive Church. Clement. Alex, calls aseribesto Christ an unoriginate genera- 
 
 our Lord a.£%w am^xw the unoriginate tion. The two Gregories explain that the 
 
 origin ; but, whereas the Mareionites difference of usage among Catholics 
 
 and Manichees expressed their tritheism arose only from the difference of opinion 
 
 under the word, and the Sabellians how best to avoid seeming in words to 
 
 imputed that doetrine to the Church, countenance heresies which they one 
 
 the Apostolic Canons condemn those and all abhorred, vid. Petav. de Trin. 
 
 who baptize " in the name of the Three v. 5. 
 
cv trafftv 
 
 112 The Son in a spiritual sense, unorigin ate, incomprehensible. 
 
 Lect. went up to his father's couch, and Israel cast the Son of his 
 
 _?i^ Father out of the vineyard, and crucified Him. To others 
 
 Deut. also the Scripture says, Ye are the children of the Lord your 
 
 Ps'.82 6 ®°d-> and elsewhere, I have said, Ye are gods ; and all of you 
 
 are children of the Most High. I have said, not, " I have 
 
 begotten." They, in that God said, received the sonship, 
 
 which they had not ; He was not begotten to be other than 
 
 He was before, but was begotten from the beginning, the Son 
 
 of the Father, being above all beginning and all ages ; the 
 
 Son of the Father, in all things like to Him who begat Him, 
 
 eternal of an eternal Father, Life of Life begotten, and Light 
 
 of Light, and Truth of Truth, and Wisdom of Wisdom, and 
 
 a King of a King, and God of God, and Power of Power. 
 
 5. If then thou hear the Gospel saying, The book of the 
 generation of Jesus Christ, the Son of David, the Son of Abra- 
 ham, understand it to mean " according to the flesh;" for He 
 Heb. 9, j s t jj e g on f © a vid i n the end of the world, but the Son of 
 God before all worlds unoriginate. The one He received, not 
 having it before ; the other, which He hath, He hath eter- 
 nally, in that He is begotten of the Father. He has two 
 fathers: one, David, according to the flesh; one, God the 
 SukSs. Father, after a divine manner according to His Godhead. As 
 the Son of David, He is both subject to time, and is handled, 
 and His descent is traced ; but according to His Godhead, 
 He is subject neither to time nor place, nor has He descent; 
 ls.53,8.f or w h shall declare His generation? God is a Spirit; He 
 24. ' who is Spirit hath spiritually begotten, as being immaterial, 
 an inscrutable and incomprehensible generation. The Son 
 Ps.2, 7. Himself says of the Father, The Lord said unto Me, Thou art 
 My Son, to-day have I begotten Thee. This to-day is not recent, 
 mo 1 ?!' ^ ut eterna ^ ' a t0 -day without time, before all ages. From the 
 Sept. womb, before the morning star, I begat Thee. 
 
 6. Believe then on Jesus Christ, the Son of the living God ; 
 and that Son, Only -begotten ; according to the Gospel, which 
 John 3, says,.For God so loved the world,that Hegave His Only-begotten 
 John 3 ^ ow 5 that whosoever believeth in Him should not perish, but 
 18. have everlasting life. And again, He that believeth on Him 
 24 ' is not condemned, but is passed from death unto life. But 
 John 3, he that believeth not the Son, shall not see life, but the wrath 
 36 - of God abideth on him; because he hath not believed on the 
 
The Son begotten of the Father apart from time. 113 
 
 Only-begotten Son of God. Concerning whom John testify- John 3, 
 ing says, And ive beheld His glory, the glory as of the Only- ' 
 begotten of the Father; he is full of grace and truth; at 14. ' 
 whom the devils trembled, and said, Let us alone; what have Luke 4, 
 we to do with Thee, Jesus, Thou Son of the Most High^ Ti5 
 God. 7. 
 
 7. He is then the Son of God by nature, and not by adop-«" #«<• 
 tion, begotten of the Father. And he that loveth Him that \ John 
 begat, loveth Him also that is begotten of Him ; but he who 5 > 1 * 
 despises Him who is begotten, proceeds to insult Him who 
 begat. But when thon hear of God's begetting, fall not (3.) 
 upon bodily things : think not of a corruptible generation, 
 
 lest thou be profane. God is a Spirit ; spiritual is His gene- j h n 4 
 ration: for bodies beget bodies, and need that time should 24 - 
 intervene ; but time intervenes not in the generation of the 
 Son from the Father. And in the one case what is begotten, 
 is begotten imperfect ; but the Son of God was begotten Via. 
 perfect ; for what He is now, that is He from the beginning, ® upra ' 
 being begotten without beginning. And we are begotten, so a. 
 as to pass from infantine ignorance to a state of reason ; thy 
 generation, O man, is imperfect, for thy increase is progressive. 1* T(a . 
 But think not that it is thus with Him, nor impute defect in * 8 *"*' 
 power to Him who begat : for if that which He begat was 
 imperfect, and in time received perfection, thou imputest 
 defect in power to Him who begat ; since that which time 
 afterwards bestowed, this, according to thee, the Father from 
 the beginning did not bestow. 
 
 8. Think not, therefore, that this generation is human, as 
 Abraham begat Isaac. For when Abraham begat Isaac, he 
 begat, not whom he would, but whom another bestowed on 
 him. But in God the Father's begetting, there is no igno- 
 rance nor intermediate deliberation. For to say that He 
 knew not what was begotten is the greatest impiety; and it 
 is as great to say that after deliberation held in time, He 
 afterwards became a Father. For God was not before with- 
 out a Son, and afterwards in time became a Father; but He 
 hath the Son eternally, having begotten Him, not as men 
 beget men, but as Himself only knoweth, who begat Him 
 before all ages, Very God. 
 
 9. For the Father being Very God, begat the Son like to 
 
 1 
 
114 The Son is the Personal Word of God. 
 
 I.eot. Himself, Very God. Not as teachers beget disciples, as 
 Paul says to some, In Christ Jesus I have begotten you 
 
 taury. through the Gospel. For in this case he who was not a son 
 iCor.4, by nature, became a son by disci pleship ; but in the case 
 before us, He is a son naturally, a son truly. Not as you, the 
 illuminated, now become the sons of God; for ye also become 
 John l, sons, but it is by adoption of grace, as it is written, But as 
 many as received Him, to them gave He power to become the 
 sons of God, even to such as believe on His name : which 
 were begotten, not of blood, nor of the will of the flesh, nor of 
 the will of man, but of God. And we indeed are begotten of 
 water and of the Spirit; but Christ' was not thus begotten of 
 the Father ; for at the time of His baptism addressing Him 
 with the words, " This is My Son," He said not, " This is 
 Mat. 3, now become My Son," but, " This is My'Son:" that He 
 might make manifest, that even before the operation of bap- 
 tism, He was a Son. 
 y,„s. 10. The Father begat the Son, not as among men mind 
 
 wvsxi- begets thought. For the mind in us is something subsisting; 
 thought, but our thought, when uttered, is scattered abroad in the air 
 or word, an( j comes j an en( j b . jj u t we know Christ to be begotten, 
 craw not as a word sent forth, but a Word subsisting and living; 
 «|»P«e'- n0 (; spoken by the lips, and dispersed, but eternally and 
 iv in- ineffably begotten of the Father and in a Person. For in the 
 **""'■ beginning teas the Word, and the Word was with God, and 
 j, ' the Word was God,, sitting at God's right-hand; — the Word, 
 understanding the Father's will, and creating all things at His 
 nip*.™, will ; the Word, which came down and went up ; (for a word 
 !T{«po{i- of utterance merely, when spoken, goes neither down nor up;) 
 the Word speaking and saying, " I speak that which I have 
 seen with My Father;" the Word, possessed of power, and 
 reigning over all things; for the Father hath committed all 
 things unto the Son. 
 (4.) 11. The Father then begat Him, not as any of men can 
 understand, but as Himself only knoweth. For how He begat 
 Him, we profess not to tell ; only we insist upon its not being 
 in this manner or that. Nor are we only ignorant of the 
 
 " This was the doctrine held con- heresy; the Samosatenes, Sabellians, 
 cerning the Son by many schools of Photinians, &c. 
 
No one but the Holy Ghost knows the Divine generation. 1 L5 
 
 generation of the Son from the Father, but so is every created 
 nature. Speak to the earth, if it can tell thee; and though Job 12, 
 thou inquire of all things that are upon the earth, they shall " ept ' 
 not be able to tell thee ; for the earth cannot speak of the 
 substance of Him who is its potter and fashioner. Nor is the Is.64,8. 
 earth only ignorant, but the sun also ; for the sun was created 
 on the fourth day, not knowing what had been in the three 
 former days; but he, since he knows not any thing of the 
 three days which were before him, cannot tell forth the Creator 
 Himself. The heaven shall not declare this ; for at the will h»««t<. 
 of the Father was the heaven like smoke established,by Christ. i s .6i, 6. 
 Nor shall the heaven of heavens declare it, nor the waters that s ep 
 are above the heavens. Why then art thou cast down, O man, 
 because ignorant of what not even the heavens know ? Nor 
 are the heavens only ignorant of this generation, but also 
 every angelic nature. For should a man ascend (were it pos- 
 sible) to the first heaven, and perceiving the ranks of Angels 
 there, approach them and ask, how God begat His own Son; 
 they would perhaps say, " We have others beyond us, greater 
 and higher than we; ask them." Ascend to the second heaven 
 and the third; attain, if thou canst, to Thrones, and Dominions, 
 and Principalities^ and Powers ; and even though one should 
 attain unto them, which is impossible, yet would they also 
 decline to answer; for neither do they know it. 
 
 12. For me, I have ever wondered at the curiosity of bold 
 men, who through their seeming reverence fall into impiety. 
 For knowing nothing of Thrones* and Dominions, and Prin- 
 cipalities, and Powers, the workmanship of Christ, they 
 attempt to be inquisitive about the Creator Himself. Tell 
 me first, O most daring man, how a Throne differs from a 
 Dominion, and then busily inquire into the things of Christ. 
 Tell me, what is a Principality and what a Power, and what 
 a Virtue, and what an Angel; and then inquire concerning 
 their Maker; for all things were made by Him. But thou 
 wouldest not ask Thrones or Dominions, or rather thou canst 
 not; what other is there that khoweth the deep things of God, i Cor.2, 
 save only the Holy Ghost, who spake the Divine Scriptures? 10 - 
 But not even the Holy Ghost Himself has spoken in the 
 Scriptures concerning the generation of the Son from the 
 Father; why then art thou curious about things which not 
 
 i 2 
 
1 16 The Son in all respects like the Father. 
 
 Lrct. even the Holy Ghost has written in the Scriptures? Thou, 
 XI ' who knowest not what is written, why art thou inquisitive 
 
 about what is not written ? There are many subjects of 
 inquiry in the Divine Scriptures ; we comprehend not what 
 is written ; why do we busy ourselves about what is not 
 written ? Enough is it for us to know, that God hath begotten 
 One Only Son. 
 
 13. Be not ashamed to confess thine ignorance, seeing that 
 thou art ignorant with Angels. He who begat alone knows 
 Him who was begotten; and He who was begotten of Him, 
 knows Him who begat. He who begat knows what He 
 begat; and the Holy Spirit of God testifies in the Scriptures, 
 
 ] Cor.2, that He who was begotten without beginning, is God. For 
 what man Jcnoweth the things of a man, save the spirit of 
 man, which is in him ? even so, the things of God knoweth no 
 
 John 5, man, but the Spirit of God. For as the Father hath life in 
 
 26 - Himself, so hath He given to the Son to have life in Himself; 
 
 lb. 5,23. and, that all men should honour the Son, even as they honour 
 the Father ; and as the Father quickeneth whom He will, 
 
 lh.5,2\.even so the Son quickeneth whom He will. Neither He who 
 begat suffered any loss, nor lacks there any thing to Him who 
 was begotten". (I know that I have said these things many 
 times, but they are said so often for your safety.) Neither 
 has He who begat, a father, nor He who is begotten, a 
 brother; neither was He who begat changed into the Son, 
 nor did He who was begotten become the Father" 1 . Of One 
 Only Father, is One Only-begotten Son; neither two Unbe- 
 gotten, nor two Only-begotten; but there is One Father, 
 Unbegotten ; (for He is unbegotten who has no father;) and 
 One Son, eternally begotten of the Father; begotten not in 
 
 ■r^ali- time, but before the worlds; not increased by advancement, 
 
 "" but having been begotten that which He is now. 
 
 Zris. 14. We believe then in the Only-begotten Son of God, 
 (5.) begotten of the Father, Very God. For the True God, be- 
 gets not a false God, as has been already said. Nor did He 
 first resolve, and afterwards beget Him; but He begat Him 
 eternally, and far more quickly than our words or thoughts ; 
 
 c The Arians charged this upon the d This tenet was one of the forms of 
 Catholics as legitimately following from Sabellianism; vid. Basil. Ep. 129. 1. 
 their doctrine. Athan. Orat. iv. 9. Apost. Can. xli. 
 
Testimonies to Chris? s Godhead. 117 
 
 for we speaking in time, take up time ; but in the case of the 
 Divine Power, the generation is apart from time. And, as I •hct""- 
 have said many times, He did not bring the Son from nothing 
 into being", nor take him who was not into sonship; but the 
 Father, being Eternal, eternally and ineffably begat One Only &exii,be m 
 Son, who has no brother. Nor are there two first principles ; f^prhi? 
 but the Father is the head of the Son; One is the beginning, oiple. ■ 
 For the Father begat His Son, Very God, called Emmanuel; n 3.' 
 and Emmanuel, being interpreted is, God with us. |* at - ' ' 
 
 15. And wouldest thou know that He who was begotten 
 of the Father, and afterwards made man, is God ? listen to 
 
 the Prophet's words, This is our God, and there shall none Bar - 3 > 
 other be accounted of in comparison of Him. He hath found 
 out all the way of knowledge, and hath given it unto Jacob 
 His servant, and to Israel His beloved. Afterwards He did 
 shew Himself upon earth, and conversed with men. 'Seest 
 thou God taking man's nature after the giving of Moses' law? 
 Hear too a second testimony to Christ's Godhead, that which 
 was just now read, Thy throne, O God, is for ever and ever:Heb. 1, 
 for lest, from His presence here in the flesh, He should be ,' 
 thought to have been advanced after this to the Godhead, the «w. 
 Scripture says plainly, Therefore God, even Thy God, hath Heb - J > 
 anointed Thee with the oil of gladness above Thy fellows. 
 Seest thou Christ, as God, anointed by God the Father f ? 
 
 16. Wouldest thou receive yet a third testimony to Christ's 
 Godhead ? Listen to Esaias, saying, Egypt hath laboured, Is - 45 , 
 and the havens of Ethiopia ; and after a little, and in Theese'pt. 
 shall they make their prayer, because God is in Thee, and 
 there is no God save Thee; Thou art God, and we knew it 
 
 not, God of Israel the Saviour; almost saying the very same 
 thing which He said in the Gospel, The Father is in Me,j hni4, 
 and I am in the Father. He said not, / am the Father, but, 11- 
 the Father is in Me, and I am in the Father. And again, 
 He said not, I and the Father am o«e,but, / and the Father 
 are one; that we should neither separate them, nor so con-»«r<n- 
 found them, as to make the Son the Father. One they are,^ f " 
 in respect of the attributes which belong to Godhead, since above, 
 
 8. 
 « As Arms maintained. human nature, vid. Petav. de Inoarn. 
 
 f Several Fathers consider that our xi. 8. §. 9. 
 Lord is called Christ apart from His 
 
118 The Son not the Father nor a Creature. 
 
 Lect. God hath begotten God. One, from consideration of their 
 " kingdom ; for the Father reigns not over these, and the Son 
 over those, (like Absalom, lifting himself up against his 
 father;) but that kingdom which the Father has, the same 
 has the Son likewise. One they are, because there is no 
 disagreement or division between them ; for the will of the 
 Father is not one, and that of the Son another. One, because 
 the works of Christ are not one, and the Father's other ; for 
 the creation of all things is one, the Father having created 
 
 Ps. 148, them through the Son: He spake, and they were made; He 
 
 vers, commanded, and they were created, saith the Psalmist; for 
 He who speaks, speaks to One who hears ; and he who bids, 
 
 hri\u- bids as One who is present with Him. 
 
 **','„ v 17. The Son then is Very God, having the Father in 
 Himself, not changed into the Father; for the Father was 
 not made man, but the Son. For let the truth be freely 
 spoken 3 . The Father suffered not for us; bnt the Father 
 sent Him who should suffer for us. Neither let us ever say, 
 There was a time, when the Son was not h ; nor let us admit 
 that the Son is the Father. But let us walk in the king's 
 highway ; let us turn aside neither to the right-hand nor to 
 the left. Neither let us, thinking to honour the Son, call 
 Him the Father; nor, supposing to honour the Father, ima- 
 gine the Son to be some one of the creatures. Bnt let the 
 One Father through the One Son be worshipped, and let 
 not their worship be separated ; let the One Son be pro- 
 claimed, who before the ages sittefb at the right hand of the 
 
 !»_«■{«»• Father; partaking in His throne eternally, not by advance- 
 ment in time, after His passion. 
 
 Jolmi4, is. He who hath seen the Son, hath seen the Father ; for 
 
 a'/uus the Son is in all things like to Him who begat Him, Life o\ 
 
 '" **'v- Life begotten, Light of Light, Power of Power, God of Go^. 
 The characteristics of Godhead are not distinct in the Son j, 
 
 ««■«{«*.- and he who is counted worthy to behold the Son's Godhead, 
 attains to the fruition of the Father. This is not my word, 
 
 Johni4, but that of the Only-begotten Son; Have I been so longtiyne 
 
 6 The Catholics were accused by the on this charge. Cyril seems from this 
 
 Arians of Sabcllianising. Eustathius passage not to have been free from alike 
 
 and Marcellus were both deposed from prejudice against their companions, 
 
 their sees, (the latter with reason,) by h ?» m-i tix tin, one of the Arian 
 
 the Arian Councils, A. D. 330 — 340. formulae. 
 
The Son not called a son, as the creatures are called sons. 119 
 
 with you, and hast thou not known Me, Philip ? He that 
 hath seen Me, hath seen the Father. And to be brief, let us 
 neither make a separation nor confusion between the Father 
 and the Son; and neither say thou ever, that the Son is 
 foreign to the Father, nor give way to them who say, that the 
 Father is at one time the Father, at another, the Son; for 
 these things are strange and impious, and not the doctrines 
 of the Church. But the Father, having begotten the Son, 
 remains the Father, and is not changed. He begat Wisdom, 
 yet retained Wisdom Himself; and begat Power, yet became 
 not weak; He begat God, He lost not His Godhead; and 
 neither has He Himself lost aught, by diminution or change, 
 nor has He who was begotten any thing wanting. Perfect is 
 He who begat, perfect is That which was begotten ; He who 
 begat, is God, He who was begotten, is God, — Himself God 
 of all things, yet styling the Father, His own God'; for He 
 is not ashamed to say, I ascend unto My Father and your John 20, 
 Father, and to My God and your God. ibo-ve*' 
 
 19. But lest thou shouldest think that He is the Father of Cat. vii. 
 
 7 
 the Son and of the creatures in a like sense, He has in what 
 
 follows signified a difference. For He said not, " I ascend to 
 
 our Father," lest the creatures should be made fellows, of the 
 
 Only -begotten : but He said, " My Father, and your Father;" 
 
 in one way Mine, by nature, — in another yours, by adoption. 
 
 And again, " to My God, and your God;" in one way Mine, as 
 
 His True and Only -begotten Son; in another yours, as being 
 
 His workmanship. The Son of God then is Very God, 
 
 ineffably begotten before all ages; (for I say the same thing 
 
 often to you, that it may be graved upon your mind.) Believe (7.) 
 
 also that God has a Son; but how He has, inquire not; 
 
 for though thou seek, thou shalt not find. Exalt not thyself, 
 
 lest thou fall; think only upon those things which have Jee« Ecclus - 
 
 commanded thee. Tell me first who He is who begat, and ' 
 
 then learn what He begat; but if thou canst not understand 
 
 His nature who begat, search not into the manner of That 
 
 which was begotten. 
 
 20. It is enough for godliness for thee to know, as we have 
 
 ' " The Father is His God," says to be God," ex eo oatns in Deum est. 
 Hilary, as quoted by the Benedictine De Trin. iv. 53. 
 Editor, " because of Him He is born 
 
120 The Son a Son before He was born at Bethlehem. 
 
 Lbot. said, that God hath One Only Son, One, naturally begotten ; 
 — 2i_ who began not to be when He was born in Bethlehem, but is 
 before all worlds. For listen to Micah the prophet, saying, 
 Mioah And thou, Bethlehem Ephralah, though thou he little among 
 the thousands of Judah, yet out of thee shall He come forth 
 unto Me, that is to be Ruler in Israel; whose goings forth 
 have been of old, from everlasting. Think not then of Him 
 who is now come out of Bethlehem ; but worship Him who 
 is eternally begotten of the Father. Allow not any who say, 
 that the beginning of the Son is in time ; but acknowledge the 
 Father, as that Beginning apart from time; for the Father 
 is the Beginning of the Son, timeless, incomprehensible, 
 without beginning ; the Father is the fountain of the river of 
 righteousness, even of the Only-begotten ; who begat Him as 
 Himself only knoweth. And wouldest thou know, that our 
 Lord Jesus Christ is likewise King Eternal? listen again to 
 John 8, Him when he says, Your father Abraham rejoiced to see My 
 56 ' day, and he saw it, and was glad. Then, when the Jews 
 received this hardly, He says again to them something yet 
 John 8, harder; Before Abraham was, lam. And again, He says to 
 J 8 - 7 the Father, And now, O Father, glorify Thou Me with Thine 
 5. own self, with the glory which I had with Thee before the 
 
 world was; for He has plainly said, " before the world was, 
 yer. 24. I had glory with Thee." And again, when He says, for 
 Thou lovedst Me before the foundation of .the world, He 
 evidently declares, " I have eternal glory with Thee." 
 (8.) 21. We believe then in One Lord Jesus Christ, the Only- 
 begotten Son of God; begotten of His Father, Very God 
 Col. l, before all worlds; by whom all things were made. Whether 
 they be thrones, or dominions, or principalities, or powers, all 
 things were made by Him, and there is none of things created, 
 which is exempted from His authority. Be every heresy 
 silent, which brings in different creators and framers of the 
 world; be silent the tongue which blasphemes Christ the Son 
 of God; let them be silent, who say that the Sun is Christ, for 
 He is the sun's Creator, not the sun which we see. Let them 
 be silent, who say that the world is the, workmanship of An- 
 gels' 1 , who wish to wrest His dignity from the Only -begotten ; 
 
 k The Manichees said that the Sun the world was created by Angels, 
 was Christ, and the Gnostics held that 
 
 16. 
 
The Father originates as willing, the Son has sway as creating. 121 
 
 for whether they be things visible, or invisible, whether 
 thrones or dominions, or any thing that is named, all 
 things were made by Christ. He reigns over the things 
 which have been created by Himself, not having captured as 
 His prey what beltfngs to another, but ruling over His own 
 workmanship; as the Evangelist John has said, All things Johni, 
 were made by Him, and without Him was not any thing 
 made; all things were made by Him, the Father working 
 by the Son. 
 
 22. Now I wish to give an illustration of what I have been 
 saying. I know that it is but feeble; for what of things 
 visible, can be an exact emblem of Divine and Invisible 
 Power ? yet feeble as it is, be it spoken by the feeble to the 
 feeble. For suppose a certain king, whose son was a king, 
 wishing to form a city, should impart to his son, his partner 
 in the kingdom, the form of the city; and he receiving the 
 pattern, should bring his design to an accomplishment : in 
 like manner when the Father proposed to form all things, the 
 
 Son at the will of the Father, created all things, that the act »«»/""■'• 
 of willing 1 might secure origination to the Father, and the 
 Son in turn might be sovereign over His own workmanship, — 
 the Father not separated from lordship over His own works, 
 and the Son reigning over things created not by others, 
 but by Himself. For, as I have said, neither did Angels 
 create the world, but the Only-begotten Son, who was 
 begotten, as I have said, before all ages; by whom all things 
 were made, nothing being excepted from His creation. And 
 now I finished what I had to say thus far, by the grace of 
 Christ. 
 
 23. Let us now go back to our profession of the faith, and (9.) 
 so finish for the present. Christ made all things, whether 
 thou speak of Angels or Archangels, Dominions or Thrones. 
 Not that the Father availed not to create the works Himself; 
 
 but He willed the Son to reign over His own workmanship, 
 Himself giving to Him the design of the things to be made: 
 for the Only -begotten honouring His own Father, says, The John 5, 
 Son can do nothing of Himself, but what He seeth the Father 
 do; for what things soever He doeih, these also doeth the Son 
 
 1 uS/ta, resolve, i. e. the Almighty made to the Son, as a nod is the bodily 
 Father's primary expression of His will expression of the will. 
 
122 The Son created all things at the Father's will. 
 
 Lect. likewise. And again, My Father worketh hitherto, and I 
 Joh g work; there being no incongruity in the things wrought, 
 17. 'for all Mine are Thine, and Thine are Mine, saith the Lord 
 Johnl7, j n the Gospels. And this may we most certainly know from 
 Gen. l ^e Old and New Testaments. For when He said, Lei Us 
 26. make man in Our image, after Our likeness, it is manifest 
 that He addressed some one present. But most decisive of 
 Ps. 148, all are the Psalmist's words, He spake, and they were made ; 
 Book.) He commanded, and they were created; as if the Father 
 ntpm*i. bade and spoke, and the Son created all things at His will. 
 Job 9, 8. And this has Job mystically said: He which alone spreadeth 
 out the heavens, and treadeth upon the waves of the sea; 
 signifying to those who understand, that He who by His 
 presence walks upon the sea, is also He who before this made 
 Job 38, the heavens. And again the Lord says, Or hast thou taken 
 'earth and clay, and fashioned a living creature, and set it 
 with the power of speech upon the earth ? then afterwards, 
 ver. 17. jj ave the gates of death opened to thee with fear ; and have 
 the porters of hell been scared when they saw thee? thus 
 signifying, that He who through His loving-kindness de- 
 scended into hell, at the first created also man out of clay. 
 24. Christ then is the Only-begotten Son of God, and the 
 John l, Maker of the world; for He was in the world, and the world 
 was made by Him, and He came unto His own, as the Gospel 
 teaches us. Not only of the things which appear, but also of 
 nvfixn. the things which appear not, is Christ the Maker, at the will 
 Cobs, l, of the Father. For by Him, saith the Apostle, were all things 
 created, that are in heaven and that are in earth, visible and 
 invisible, whether they be thrones, or dominions, or princi- 
 palities, or powers; all things were created by Him, and for 
 Him; and He is before all things, and by Him all things 
 consist. Though thou shouldest mention the worlds, yet is 
 ""/"»"■ Jesus Christ the Maker of these also, at the behest of the 
 Heb. i, Father; for in these last days God hath spoken unto us by 
 His Son, whom He hath appointed Heir of all things, by 
 whom also He made the worlds: — To whom be glory, and 
 honour, and might, with the Father and the Holy Ghost, 
 now and always, and world without end. Amen. 
 
LECTURE XII. 
 
 ON THE INCARNATION OF THE SON OF GOD. 
 
 Isai. vii. 10 — 14. 
 
 Moreover the Lord spake again unto Ahaz, saying, Ask thee 
 a sign of the Lord thy God; ask it either in the depth,, or 
 in the height above. And Ahaz said, I will not ask, 
 neither will 1 tempt the Lord. And he said, Hear ye now, 
 O House of David; is it a small thing for, you to weary 
 men, but will ye weary my God also? Therefore the 
 Lord Himself shall give you a sign; Behold, a Virgin 
 shall conceive, and bear a Son, and shall call His Name 
 Immanuel. 
 
 1. Nurslings of purity, and disciples of soberness, let us 
 with lips full of purity hymn the praises of God, born of a 
 Virgin. Let us, who are accounted worthy to partake of the 
 flesh of the Spiritual Lamb, partake of the head with the feet; — vid. 
 of the head, which means His Godhead; of the feet, that is, i 2 X °9.' 
 His manhood. We, who are hearers of the Holy Gospels, 
 let us attend to John the Divine ; for he who has said, In John 1 , 
 the beginning was the Word, and the Word was with God, 
 and the Word was God, has added, And the Word became Ter - li - 
 flesh. For neither is it religious to worship the mere man, «»V**J» 
 nor is it pious to speak of Him as God only, separate from ™J"~ 
 His manhood. For if Christ, as He truly is, be God, but 
 took not manhood, we are aliens from salvation. Be He 
 then adored as God, but let it be believed that He became 
 man; for it boots not to call Him man, without His God- 
 head, nor is it salutary, if we confess not His manhood 
 together with His Godhead. Let us confess the presence of 
 the King, and the Physician. For the King Jesus, when vid. 
 about to be our Physician, having girded Himself with the 4 ° n ' 
 
124 Errors of heretics on the doctrine. 
 
 Lect. napkin of human nature, ministered to what was sick: the 
 
 — perfect Teacher of babes, He hath become a babe with 
 
 babes, that He might make wise the foolish. The Bread 
 of heaven came down to the earth, that it might nourish the 
 famishing. 
 •iMm 2. But the Jewish race, who have set at nought Him 
 who has come, and expect him who is to come wickedly*, 
 have refused the True Christ, and the deceived wait for the 
 deceiver. And even in this is the Saviour found to be true, 
 John 5, who said, lam come in My Father's name, and ye receive Me 
 not; if another shall come in his own name, him ye will 
 receive. It is well also to ask the Jews a question. Is Esaias 
 the Prophet, who says, that Emmanuel shall be born of a 
 Virgin, true or false ? If they accuse him as false, it is 
 nothing wonderful ; for it is their way not only to accuse the 
 prophets as liars, but also to stone them. But if the Prophet 
 is true, point outEmmanuel. Further, shall he, who is to come, 
 who is looked for by you, be born of a virgin, or no? For if 
 he is not to be born of a virgin, ye charge falsehood on the 
 Prophet; but if ye expect this in the case of him who is to 
 come, why do ye refuse Him who is come already ? 
 (2.) 3. Let the Jews then, since they so will, go astray; but 
 let the Church of God be glorified. For we receive God the 
 Word, who was truly made man, not of the will of man and 
 woman, as the heretics say", but made man of the Virgin and 
 <p*tra- the Holy Ghost according to the Gospel, not in appearance", 
 '*' but in reality. And that He was really made man of the 
 Virgin, now attend the time for teaching it, and thou shalt 
 receive the proof; for heretics go wrong in many ways. 
 Some of them altogether deny that He was born of the 
 Virgin"; others say that He was born, yet not of a virgin, 
 but of a woman married to a husband. And others say that 
 Christ was not God made man, but that a man was made 
 God"; for they have dared to say that it was not the pre- 
 «■««*»• existing Word who became man, but that a certain man by 
 advancement was crowned. 
 
 1 i. e. Antichrist. Lecture, (iv. 9.) who said He was born, 
 
 b e. g. The Ebionites, Theodotus, &c. but not of the Virgin, as if iiic euXmts. 
 
 c As the Docetse taught. e Paul of Samosata. 
 d As these, mentioned in a former 
 
They must be refuted from Scripture. 125 
 
 4. But remember thou the things spoken yesterday concern- 
 ing His Godhead; believe that that very same Only-begotten 
 Son of God, was again born of the Virgin. Listen to John 
 
 the Evangelist, who says, And the Word became flesh, ararfJohn 1, 
 dwelt among us. For the Word was eternal, begotten before 
 all ages of the Father ; but the flesh He took lately, for our 
 sakes. But many object, and say, " What reason was 
 there so great, that God should descend to manhood ? and, 
 Can the nature of God have converse with men at all ? 
 and, Is it possible for a virgin to bear ?" Since then there is 
 much controversy, and the strife is various in its forms, come, 
 let us, by Christ's grace, and the prayers of those present, 
 explain each difficulty. 
 
 5. And first we have to inquire, wherefore Jesus came (8.) 
 down ? Now heed not any ingenious views of mine ; else 
 thou mayest be misled ; but unless thou receive the witness 
 
 of the prophets concerning each matter, believe not what is 
 spoken ; unless thou learn from Holy Scripture concerning 
 the Virgin, and the place, and the time, and the manner, 
 receive not witness from man. Any one at this time who 
 teaches it, may possibly be suspected ; but who of any sense, 
 will suspect him who prophesied a thousand years and more 
 ago? If then thou inquire the reason of Christ's coming, go 
 back to the first book of the Scriptures. In six days God 
 made the world ; but the world was for man. The sun, 
 however resplendent with bright beams, was made to give 
 light to man. And all the living creatures were made to 
 serve us. Herbs and trees were created for our enjoyment. 
 All the works were good, but of these none was an image of 
 God, save only man. The sun was fashioned at His mere 
 command; man by God's hands. Let Us make man in Our Gen. l, 
 own image, after Our likeness. The wooden image of an " 
 earthly king is honoured ; how much more, then, the rational 
 image of God. Yet this, the greatest of God's creation, 
 disporting himself in Paradise, was by the devil's envy cast 
 out. The foe exulted over the fall of him whom he had 
 envied ; wouldest thou have had the foe continue to rejoice ? 
 He, not daring to accost the man because of his strength, 
 accosted, as being weaker, the woman, yet a virgin ; for after 
 his expulsion from Paradise, then Adam knew Eve his wife. ^ en - 4 » 
 
126 Christ came in the flesh to restore man. 
 
 ^?J' 6. Cain and Abel succeeded in the race of man ; and Cain 
 
 was the first murderer. Afterwards the deluge was poured 
 
 abroad, because of the great wickedness of men. Fire came 
 down from heaven on the people of Sodom, because of their 
 transgression. After a time God chose Israel ; but even he 
 became froward, and the chosen race received a wound. 
 For while Moses stood before God upon the mount, a calf 
 was worshipped by the people instead of God. Under their 
 Lawgiver Moses, who said, Thou shall not commit adultery, 
 a man entered a resort of sinners, and dared to be wanton. 
 After Moses, the Prophets were sent to heal Israel; but, 
 while they exercised that office, they bewailed themselves, 
 as not getting the better of the evil ; so that one of them 
 Mioah says, alas, The good man is perished out of the earth, and 
 Ps.u 3. there is none upright among men; and again, They are all 
 quoted gone out of the way ; they are together become unprofitable ; 
 3, 12. there is none that doelh good, no, not one. And again, 
 Hos.4,2. Cursing, and stealing, and adultery, and killing, are poured 
 Ps. 106 out on the land. They sacrificed their sons and their 
 3 ?- daughters unto devils. They used auguries, and enchant- 
 Amos 2, mentSj anc j divinations ; and again, They fastened their gar- 
 ' ments with cords, and made hangings near the altar f . 
 (4.) 7. Very great was the wound of man's nature. From the 
 Is. 1,6. so ig of the foot even unto the head there was no soundness in 
 it; there was no mollifying ointment, nor oil, nOr bandages. 
 Then the Prophets, bewailing themselves, and being in 
 Ps.i3,7. trouble, said, Who shall give salvation unto Israel out of 
 ii i\. &i° n ® and again, Let Thy hand be upon the man of Thy 
 Pr. B. right hand, and upon the Son of man, whom Thou madest 
 Ps 80 strong for Thyself: so will we not go back from Thee. And 
 17. 18. another of the Prophets cries out, Bow Thy heavens, 
 Ps. 144, £ord, and come down; the wounds of man's nature pass our 
 l Kings s kiM to heal ; they hate slain Thy Prophets, and digged down 
 •19, lo. Thine altars; the evil is irretrievable by us ; Thou must 
 retrieve it. 
 
 8. The Lord heard the prayer of the Prophets. The Father 
 did not overlook our race which was perishing ; He sent His 
 
 f The verse stands in our transla- down on clothes laid to pledge by 
 tion thus: "They lay themselves every altar." 
 
Texts 'prophetical of His coming. 127 
 
 ovm Son, the Lord from heaven, to be our Physician. And 
 one of the Prophets says, The Lord whom ye seek cometh, Mai. 3 
 and He shall suddenly come, — whither? to His temple, where *• 
 ye stoned Him. Then, having heard this, another of the 
 Prophets says to him, " When telling of God's salvation, joh D 8, 
 speakest thou low ? Bringing the good tidings of God's salva- 59 - 
 tion, speakest thou in secret?" O thou that lellest good tidings Is. 40, 
 to Zion, get thee up into the high mountain; say unto the /■margin 
 cities ofJudah — what?— Behold your God! Behold the Lord** the 
 God will come with strong hand. Again, the Lord Himself Zech 2 
 said, Lo, I come, and I will dwell in the midst of thee, saith i°- n. 
 the Lord.'' And many nations shall be joined to the Lord. 
 The Israelites have refused salvation through Me; I come to Isa. 66, 
 gather all the nations and the languages; for He came unto 3 ', e ? ' 
 His own, and His own received Him not. Comest Thou, and u. 
 what wilt Thou bestow on the nations? / come to gather all is. 66, 
 nations; and I ivill leave on them a Sign. For from My 1 ept- 
 conflict on the Cross, I will give to each of My soldiers a 
 royal Seal to bear upon his brow! And another of themes- 
 Prophets saith, He bowed the heavens also, and came down,^^^ 
 and darkness was under His feet. For His coming downi*. 
 from heaven was not known by men. 
 
 9. Then Solomon, hearing his father David saying these Ps.18,9. 
 things, and having built a wondrous house, and looking 
 forward to Him who should come into it, says in astonish- 
 ment, But will God in, very deed dwell with men on the 2 Chron. 
 earth? Yea, says David, anticipating Him in the Psalm, 6 ' 18- 
 which is inscribed, For Solomon; in which it is said, He shall 
 come down like rain into a fleece of wool. " Like rain," he Ps. 72, 
 says, because of His heavenly nature; " into a fleece of wool," 
 because of His manhood. For the rain coming down into a6.Pr.B. 
 fleece of wool, descends noiselessly ; so that, the mystery of 
 
 His birth being unknown, the wise men said, Where is He 
 who is born King of the Jews ? and Herod, being troubled, Mat. 2, 
 inquired concerning Him who was born, and said, Where is % 4 " 
 Christ born ? 
 
 10. Who is He who comes down? He says, afterwards, 
 
 He abideth with the sun and before the moon, for generations p s . 71, 
 of generations. And again another of the Prophets says,^ 5 - 
 Rejoice greatly, O daughter of Zion; shout^ daughter of Zed. 9, 
 
 9. 
 
128 Signs of Christ. 
 
 Lect. Jerusalem; behold, thy King cometh unto thee; He is just, 
 
 '- and having salvation. There are many kings; of which of 
 
 them speakest thou, Prophet ? Give us a sign which other 
 kings have not. If thou say, He is a purple-clad king, the 
 dignity of such apparel has been anticipated. If thou say 
 that He is attended by spear-men, and seated on a gold- 
 embossed chariot, this also has been anticipated by others. 
 Give us a peculiar sign of that King, whose coming thou 
 Zeoh. 9, announcest. And the Prophet answers and says, Behold, 
 thy King cometh; He is just, and having salvation, lowly, 
 and riding upon an ass, and upon a colt, the foal of an ass, 
 /iitiyi- not in chariots. Thou hast an incommunicable mark of 
 the King who is to come. Alone of kings did Jesus sit 
 lunyri upon an unharnessed foal, entering into Jerusalem, with 
 £ - acclamations like a king. And what does this King, who 
 «Z»y*,_ is to come ? By the blood of Thy covenant, 1 have sent forth 
 EcLBen. Thy prisoners out of the pit, wherein is no water. 
 Zeoh. 9, 11. But He might chance to sit upon a foal ; give us rather 
 a sign, of the place where the king who is to enter in, shall 
 stand ? And give not the sign far from the city, lest we be 
 ignorant of it; but give it us near, and manifest to our eyes, 
 that while in the city, we may behold the place. Again the 
 Zeeh. Prophet answers, saying, And His feet shall stand in that 
 14 ' *' day upon the Mount of Olives, which is before Jerusalem on 
 the east. Can any one stand within the city, and not behold 
 the place ? 
 
 12. We have two signs, and we desire a third; tell us what 
 
 the Lord shall do when He is come. Another Prophet says, 
 
 Is. 35, Behold your God, and so on ; then, He will come and 
 
 save you; then the eyes of the blind shall be opened, and the 
 
 ears of the deaf shall be unstopped. Then shall the lame 
 
 man leap as an hart, and the tongue of the dumb shall sing. 
 
 And let us mention another testimony also. Thou speakest, 
 
 O Prophet, of the Lord coming, and doing signs such as never 
 
 Is. 3, 14. were ; what other evident one givest thou besides? The Lord 
 
 Cyril"' comes i ,lto judgment with the ancients of His people, and 
 
 «?« the princes thereof. A notable sign this; the Master judged 
 
 " ep ' by Ancients, His servants, and enduring it. 
 
 (5.) 13. These things the Jews, though they read, hear not; for 
 
 they have stopped the ears of their heart, that they may not hear. 
 
Christ came in thejlesh that we might endure the sight of God. 129 
 
 But let us believe in Jesus Christ, who came in the flesh, and 
 was made man; for otherwise we had not received Him. 
 For since we could not look on Him, or enjoy Him, as He 
 is, He became what we are, that we might attain to the 
 enjoyment of Him. For if we cannot look full on the sun, 
 which was created on the fourth day, can we behold God, its 
 Creator? The Lord came down in fire on Mount Sinai, and 
 the people endured it not, but said to Moses, Speak thou with Exod - 
 us, and we will hear; but let not God speak with us, lest we ' 
 die; and again, For who is there of all flesh, that hath heard' Deut - 5 . 
 the voice of the Living God speaking out of the midst of the 
 fire, and lived? If to hear the voice of God speaking would 
 work death, how shall not the sight of God Himself minister 
 death? And why wonderest thou? Even Moses himself saith, 
 / exceedingly fear, and quake. Heb.12, 
 
 14. What wouldest thou then ? that He who came for our 
 salvation, should become the minister of death, men not bearing 
 Him ? or that He should suit His grace to our level ? Daniel en- 
 dured not a vision of an Angel ; and canst thou bear the sight of 
 the Lord of Angels? Gabriel appeared, and Daniel fell down: 
 of what sort was he who appeared, and what was his form ? 
 His face was as the appearance of lightning, not as the sun; Dan.io, 
 and his eyes as lamps of fire, not as a furnace of fire; and ' 
 the voice of his words was like the voice of a multitude, not 
 as of twelve legions of angels: and yet the Prophet fell down. 
 And the Angel came to him, saying, Fear not, Daniel; stand vex. 12. 
 upright; be of good courage, thy words have been heard. And 
 Daniel says, I arose trembling: yet even thus he answered ver. 11. 
 not, until the likeness of a man's hand touched him. And 
 when he who had appeared was changed into a vision of a 
 man, then Daniel spake; and what says he? O my Lord, ver. 16. 
 by the vision my sorrows are turned upon me ; and there re- ' ' 
 mained no strength in me, neither is there breath left in me. 
 If an Angel appearing took away the voice and strength of the 
 Prophet, would the appearance of God have allowed him to 
 breathe ? And until there touched me one like the appearance v er- is. 
 of a man, says the Scripture, Daniel took not courage. Thus 
 a proof having been shewn of our weakness, the Lord took on 
 Him what rnan required. For since man sought to be ad- 
 dressed by one of like countenance, the Saviour took on Him 
 
 K 
 
1 30 Christ came in the flesh that what had destroyed might save us. 
 
 Leot. a nature of like affections, that men might the more readily 
 -—, — - be taught. 
 
 V6 epoio- " 
 
 raits. 15. But receive another reason also. Christ came that He 
 might be baptized, and that He might sanctify Baptism : He 
 came that He might work wonders, walking upon the waters 
 tm lv- of the sea. Since then before His coining in the flesh, the 
 xagJu- sea saw Him and fled, and Jordan was driven back, the 
 "'<«■ Lord took to Himself His body, that the sea might endure 
 3. ' 'to behold Him, and that Jordan might without fear receive 
 Him. This then is one reason: there is also a second. 
 Since through Eve, a virgin, came death, it behoved that 
 through a virgin, or rather from a virgin, should life appear; that 
 as the serpent had deceived the one, so to the other Gabriel 
 might bring good tidings. Men, having forsaken God, made 
 images in the form of men ; since then that which was in the 
 form of man was untruly worshipped, God became truly man, 
 that the untruth might be destroyed. The devil had used the 
 flesh as an instrument against us; and this knowing, Paul 
 Bom. 1, saith, But I see another law in my members, warring against 
 the law of my mind, and bringing me into captivity, and the 
 rest. By those very weapons then have we been saved, by 
 which the devil was used to vanquish us. The Lord took of us 
 a like nature with us, that He might save human nature. He 
 took a like nature with us, that to that which lacked He 
 might give the larger grace ; that sinful humanity might be 
 -Rom. 5, made partaker of God. For where sin abounded, grace did 
 much more abound. It behoved the Lord to suffer on pur 
 behalf; but had the devil known Him, he had not dared to 
 l Cor. 2, approach Him, for had they known it, they would not have 
 crucified the Lord of Glory. His body then was made to 
 bait death withal, to the end that the dragon hoping to devour 
 vid. in- Him, might cast forth those whom he had already devoured. 
 xiv. 17 F° r Death waxing mighty devoured ; and again, The Lord 
 and 19. God will wipe away tears from off all faces. 
 Sept.' 16. Was Christ made man for nought? are our doctrines 
 mere inventions and human sophisms ? are not Holy Scrip- 
 tures our salvation ? are not the predictions of the Prophets ? 
 t»» wa Keep then, I pray, this deposit undisturbed, and let no one 
 1|»T»™ rem °ve thee; believe that God was made man. That this 
 was possible, has been proved; but if the Jews persist in 
 
The time of Christ's coming. 131 
 
 disbelieving, let us hold this forth to them. What strange 
 
 thing do' we preach,. saying that God was made man, when 
 
 yourselves say, that Abraham entertained the Lord ? What 
 
 strange thing "do we preach, when Jacob says, I have seen Gen. 32, 
 
 God face to face, and my life is preserved? The Lord who 30 * 
 
 ate with Abraham, has eaten with us also. What strange 
 
 thing then do we preach ? But we present moreover two 
 
 witnesses, who were with the Lord in Mount Sinai; — Moses 
 
 was in the clift of the rock; and Elias was once in the cliftExod. 
 
 . 33 22 
 
 of the rock. These were present with Him in Mount Tabor ' 
 
 when He was transfigured, and spake to His disciples of His hake 9, 
 
 decease, which He should accomplish at Jerusalem. It having 31 ' 
 
 then been proved possible, as I said before, for Him to be 
 
 made man, the rest of the proofs may be left for the diligent 
 
 to collect. 
 
 17. But I promised above to find the time also of the (7.) 
 
 advent of the Saviour, and the place: and I must not go away 
 
 convicted of falsehood, but rather send away the Church's 
 
 novices well guarded. Let us then inquire the time when the 
 
 Lord came; since His advent is recent, and therefore excepted 
 
 against; and Christ Jesus is the same yesterday, to-day, andUeb.rs, 
 
 for ever. Moses the Prophet says then, A Prophet shall the 8 ' 
 
 Lord your God raise up unto you of your brethren, like unto is, 15. 
 
 me. (Let the words, like unto me, be reserved awhile, and^ . te y 
 
 we will examine them in their proper place*.) But when 37. 
 
 comes this expected Prophet? Go back, he says, to my 
 
 writings; search into the prophecy of Jacob spoken to Judah. 
 
 Judah, thou art he whom thy brethren shall praise, and so Gen. 49, 
 
 forth, not to repeat the whole ; and then, A Ruler shall not 8 ' 
 
 ver. J 0. 
 
 fail out of Judah, nor a Chieftain from his loins, till He Sept. 
 come for whom it is reserved; and He is the expectation (not 
 of the Jews, but) of the Gentiles. Thus he hath given as a 
 sign of the coming of Christ, the ceasing of the Jewish rule. 
 If they are not now under the Romans, Christ is not yet come ; 
 if they have a Ruler of the race of Judah and David, the ex- 
 pected one is not yet come. For I am ashamed to speak of 
 their recent measures relative to their Patriarchs h , as they now 
 
 s This intention is not fulfilled in West, as they were called, or Heads of 
 
 the sequel of these Lectures. the Captivity in Judeea, vid. Basnage, 
 
 h Concerning the Patriarchs of the History of the Jews, lib. iii. They 
 
 k2 
 
132 The time ofChrists coming. 
 
 Lect. call them, and what is the race of these men, and who is their 
 
 , XI1 ' mother: bat I leave it to those who know. But He who is 
 
 to come, the Expectation of the Gentiles, what further sign 
 
 Gen. 49, hath He? he says afterwards, binding His foal unto the vine; 
 
 thou seest that foal clearly spoken of by Zecharias. 
 
 18. But thou seekest again another testimony also respect- 
 Ps. 2, 7. ing the time. The Lord said unto Me, Thou art My Son, this 
 ver. 9. day have I begotten Thee: and after a little, Thou shalt rule 
 Se P t< them with a rod of iron. I have already said that the kingdom 
 of the Romans is plainly called a rod of iron ; Daniel however 
 will supply for us what is wanting on this point. For when 
 he relates and explains to Nebuchadnezzar the emblem of the 
 statue, he tells him all he saw as regards it; moreover that a 
 Stone cut out of a mountain without hands, set up not by 
 man's contrivance, should overpower the whole world. And 
 Dan. 2, he speaks most openly, thus, And in the days of those king- 
 44. Sept. a \ )ms shall the God of Heaven set up a kingdom which shall 
 never be destroyed, and the kingdom thereof shall not be left 
 to other people. 
 (8.) 19- But we seek yet more evidently the proof of the times 
 of His coming; for man, being hard of belief, unless he can 
 clearly calculate the very years, gives no credence to what is 
 spoken. What was the season then, and what manner of 
 time was it? when, the kings sprung from Judah failing, a 
 stranger, Herod, succeeds to the kingdom. Therefore the 
 Angel talking with Daniel says, (and mark now, I pray, the 
 l>an. 9 words;) Know therefore and understand, that from the going 
 25 - forth of the commandment to restore and to build Jerusalem 
 unto Messiah the Prince, shall be seven weeks and threescore 
 and two weeks. Now threescore and nine weeks of years 
 make four hundred and eighty-three years. He said then, that 
 after the building of Jerusalem four hundred and eighty-three 
 years having elapsed, and the princes having failed, then 
 there comes a certain stranger king, in whose time Messiah 
 is born. Now Darius the Mede built the city in the sixth 
 year of his kingdom, and in the first year of the sixty-sixth 
 
 were of the tribe of Levi, and consisted Their residence was at Tiberias. They 
 
 of a succession of chief governors by were called Governors of the West in 
 
 lineal descent, from the time of Hadrian contrast to the Princes of the Captivity 
 
 to the early part of the fifth century, at Babylon. 
 
The place of Christ's coming. 133 
 
 Olympiad, of the Greeks'. (The Greeks call an Olympiad, the 
 games which are celebrated every four years, on account of 
 the day which in the course of four years of the sun's motion, 
 is made up of the three hours over in each year.) And 
 Herod reigns in the hundred and eighty-sixth Olympiad, 
 in the fourth year thereof. Now from the sixty-sixth to the 
 hundred and eighty-sixth, the intervening Olympiads are an 
 hundred and twenty, and a little more. Now the hundred 
 and twenty Olympiads make four hundred and eighty years. 
 For the remaining three years are accounted for by the in- 
 terval between the first year and the fourth year. Thus hast 
 thou the proof according to the Scripture, which says, From 
 the going forth of the commandment to restore and to build 
 Jerusalem, unto Messiah the Prince, shall be seven weeks, and 
 threescore and two weeks. Of the times then thou hast for the 
 present this proof, though there are other different interpre- 
 tations of the aforesaid weeks of years spoken of in Daniel. 
 
 20. But now attend to the place of the promise. Micah 
 says, And thou, Bethlehem house of Ephratah, art not little Micah 
 among the thousands ofJudah;for oulofthee shall He come ^ &,. 
 forth unto me, that is to be Ruler in Israel; whose goings v'"' 1 : 
 forth have been from of old, from everlasting. Moreover, ted in 
 concerning the place, thou, being an inhabitant of Jerusa-'"^'. 
 lem, knowest beforehand what is written in the hundred 
 and thirty-second Psalm, Lo, we heard of it at Ephratah, ?*■ 132 » 
 and found it in the fields of the wood. For a few years ago 
 the place was woody\ Again thou hast heard Habakkuk 
 saying to the Lord, When the years draw nigh, Thou shall Hab - 3 , 
 be known; when the time comes, Thou shalt be shewn. And T ... 
 
 Ibid. 
 
 what is the sign, O Prophet, of the coming of the Lord ? He Sept. 
 says presently, In the midst of two lives shalt Thou be known ; g^ v 
 saying this plainly to the Lord, " When Thou shalt come in aft er 
 the flesh, Thou shalt live and die, and having risen from the re t ° n °~ 
 
 stead of 
 
 • i. e. B. C. 516 — 518. but this was Ezra's mission, or the twentieth of the 
 
 the sixth year of Darius Hystaspes, not same king when he commissioned Ne- 
 
 of Darius the Mede, and the building hemiah. 
 
 of the City was begun in the twentieth k Hadrian, as it appears, had planted 
 
 of Artaxerxes. Various dates aregiven or dedicated a grove to Adonis near the 
 
 for the commencement of the period; grotto of the Nativity. (Hieron. Ep. ad 
 
 e. g. the second of Cyrus when the re- Paulin. 13. ed. 1684.) Helena had 
 
 building of the Temple commenced, or cleared it away about sixteen years be- 
 
 the seventh of Artaxerxes, the date of fore this Lecture was delivered. Ed, Ben. 
 
 l^uu 
 
134 The mode of Christ's coming. 
 
 Lect. dead, shalt live again." And from what quarter round about 
 
 XI1 ' Jerusalem comes He? From the East or the West, or the 
 
 North or the South ? tell us exactly. And he answers most 
 
 Ibid, plainly, and says, God shall come from Teman, (now Teman 
 
 Sept.' means south,) and the Holy One from Mount Par an, shady, 
 woody. With which the Psalmist agreeing says, We found 
 it in the plains of the wood. 
 
 21. Further, we seek, of whom, and how He comes. This 
 
 J&. 7,1 4. Esaias tells us, Behold, a Virgin shall conceive, and bear a Son, 
 and shall call His name Immanuel. Now the Jews contradict 
 this doctrine ; for it is their way of old to be wretched assailants 
 of the truth : and they say that it is not written, " virgin," but 
 " damsel." But even granting this, still I find the same truth 
 
 **{«»se here. For they must be asked, when does one who is assaulted 
 
 ^h°"~ cr y out ' an< ^ ca ^ f° r a ^' — a ^ ter tne autra S e > or before it? If 
 now the Scripture says elsewhere, The damsel tried, and there 
 Deut. was none to help her, speaks it not of a virgin? A further 
 22, 27. p roo f t h at a v i r g m may be meant in Holy Scripture by 
 " damsel," is found in the book of Kings, saying of Abishag 
 i Kings the Shunamite, And the damsel was very fair ; for that she 
 ' had been chosen and brought to David a virgin, is confessed. 
 (10.) 22. But the Jews say again, This was said to Ahaz concern- 
 Is. 7,u. ing Hezekiah. Read we then the Scripture, Ask thee a Sign 
 of the Lord thy God; ask it either in the depth, or in the height 
 above. Now first of all, the Sign ought to be something 
 extraordinary: for that was a sign, when the water came from 
 the rock; and when the sea was divided; and when the sun 
 was turned backward, and the like. But next I observe, 
 what is a still plainer confutation of the Jews. (I am aware 
 that I am going into details, and that the hearers are wearied; 
 yet suffer the multitudes of words, since it is for Christ's sake 
 that these things are discussed, and they are not about com- 
 mon matters.) Now since Esaias spake this in the reign of 
 Ahaz, and Ahaz reigned only sixteen years, and the pro- 
 phecy was spoken to him within these years, it confutes the 
 objection of the Jews that the next king Hezekiah, the son 
 of Ahaz, was five and twenty years old when he began 
 to reign; and the prophecy being confined within sixteen 
 years, he must have been begotten by Ahaz full nine years 
 before the prophecy. Now what need was there to speak the 
 
The race of which Christ was born. 135 
 
 prophecy concerning one already born, even before the reign 
 of his father Ahaz? For he said not, a virgin hath conceived, 
 but, shall conceive, speaking as with foreknowledge. 
 
 23. That the Lord was born of a Virgin we know for 
 certain; now we must shew, of what race the Virgin was. 
 The Lord hath sworn in truth unto David; He will not turn Ps. 132, 
 from it; Of the fruit of thy body will I set upon thy throne. 1# 
 And again, His seed also will I make to endure for ever, and Ps. 89, 
 his throne as the days of heaven. And afterwards, Once have ' 
 I sworn by my holiness that I will not lie unto David; his 36. 37. 
 seed shall endure for ever, and his throne as the sun before 
 Me, and shall be established for ever as the moon. Thou seest 
 that it is Christ, and not Solomon, who is spoken of; for 
 Solomon's throne endured not as the sun. But if any one 
 make it an objection that Christ sate not on the wooden throne 
 itself of David, we may refer to the expression, The Scribes Mat.23, 
 and Pharisees sit on Moses 1 seat; for this refers not to his 
 wooden seat, but to the authority of his teaching. Thus inquire 
 then for the throne of David, not for his wooden throne, 
 but for his kingdom itself. And receive as witnesses of thisMat.21, 
 the children crying out, Hosanna to the Son of David, blessed John 12 
 is the King of Israel. And the blind men also say, Thou™- 
 Son of David, have mercy upon us. And Gabriel testifies 30. 
 plainly, saying to Mary, And the Lord God shall give unto^^e 1, 
 Him the throne of His father David. And Paul says, Be- 2 Tim. 
 member that Jesus Christ, of the seed of David, was raised 2 ' 8 - 
 from the dead according to my Gospel. And in the begin- 
 ning of his Epistle to the Romans, he says, Which was madeHom. 1, 
 of the seed of David, according to the flesh. Receive thou 3m 
 therefore Him who is born of David, obeying the prophecy Is. 11, 
 which says, And in that day there shall be a root of Jesse; 'JJ^I*' 
 and He that shall rise to reign over the Gentiles, in Him Rom. • 
 shall the Gentiles trust. ' 
 
 24. All this sorely troubles the Jews. This Esaias also (11.) 
 foreknew, saying, And they shall be willing, if they were Is. 9, 5. 
 scorched with fire; for unto us a Child hath been born, (not ' ep " 
 to them,) even a Son, and hath been given unto us. But 
 mark, that He was first the Son of God, then He was given 
 unto us. And after a little, he says, And of His peace there -rer. 7. 
 shall be no bound; — the Romans have their bounds, but of the ep " 
 
1-36 The flesh is riot necessarily sinful. 
 
 Lect. kingdom of the Son of God is there no bound ; the Persians 
 
 ■'- and Medes have their bounds, but the Son has none ; — he 
 
 proceeds, upon the throne of David, and upon his kingdom, 
 to order it. The Holy Virgin therefore was sprung from David. 
 
 25. For it behoved the Purest, and the teacher of Purity, 
 to come forth from a pure bride-chamber ; for if he who. 
 
 xxxz f . f u ifii s we n the office of Jesus' priest refrains himself from 
 
 \id. 
 
 1 Cor. women, how should Jesus Himself to be born of man and 
 Ps'21 woman - ? Because Thou art He, says the Psalmist, that drew 
 (22, reo. Me out of the womb. Mark carefully the word, drew Me out 
 HhSept. °.fthe womb, which means that He was born without man, 
 being drawn from the womb and flesh of the Virgin; for it is 
 different in the case of them who are born of the marriage law. 
 
 26. He is not ashamed to take flesh of such members, 
 being the framer of these very members. And who tells us 
 
 Jer. 1,5. this ? The Lord says to Jeremiah, Before I formed thee in 
 
 the belly, I knew thee; and before thou earnest forth out of 
 
 the womb, I sanctified thee. He, then, who in framing men, 
 
 touches them and is not ashamed, should He be ashamed, in 
 
 to »««■ fashioning for Himself His holy flesh, that veil of His God- 
 
 flM , head ? It is God who even now forms babes in the womb, as 
 
 HtVi°' ** * s wr itt en m •f°^>) Hast thou not poured me out as milk, and 
 
 curdled me like cheese ? Thou hast clothed me with skin 
 
 and flesh, and hastfenced me with bones and sinews. There is 
 
 nothing in man's frame shocking, except thou pollute it 
 
 with adulteries and licentiousness. He who made Adam, 
 
 made Eve also, and male and female were fashioned by the 
 
 «»J»™» Divine hands; nothing in the body is shocking, as framed 
 
 ft,Xa "' at the beginning. Let the mouths of all the heretics be 
 
 stopped 1 , who slander the body, yea rather, Him who 
 
 1 Cor. 6, formed it: but let us remember the saying of Paul, Know 
 
 J ye not that your bodies are the temples of the Holy Ghost, 
 
 which is in you '? And again, the Prophet, speaking in the 
 
 Hos. 9, person of Jesus, foretold, saying, My flesh is of them. 
 
 ^: Se P t -And elsewhere is it written, Therefore He shall give them 
 
 3. Sept! till the time of her who beareth; and what is the Sign ? He 
 
 says afterwards, She shall bring forth, and the rest of their 
 
 brethren shall return. And what is the nuptial pledge of 
 
 Hos. 2, the Virgin, the holy Bride ? / will even betroth thee unto 
 
 1 The JVTanichees, &c. 
 
Jews and Pagansbelieve things as hard as the birth from a Virgin. 187 
 
 Me in faithfulness. And Elisabeth in like manner speaking 
 to her says, And blessed is she which believed; for there shall Luke 1, 
 be a performance of those things which were told her of the ' 
 Lord. 
 
 27. But both Greeks and Jews harass us with their allega- (12.) 
 tion, that it was impossible that Christ should be born of a 
 virgin. We may silence the Greeks out of their own fables. 
 
 For ye who tell that stones, when thrown, became men, how 
 say ye that it is impossible for a virgin to bear ? Ye who in 
 your legends relate that a daughter was born from the brain, 
 how say ye that it is impossible for a son to have been born 
 from a virgin womb ? Ye who assert the fiction that Bacchus 
 was born from the thigh of your Jupiter, how is it that ye set 
 at nought our truth ? I know that I am speaking what is 
 unnecessary for the present hearers ; but we put these things 
 before thee, that thou mayest have the opportunity of retort- 
 ing them on the Greeks, attacking them out of their own 
 fables. 
 
 28. Meet, however, those of the circumcision with this 
 question ; which is the difficult thing, for an aged woman, 
 barren, and past age, to bear, or for a virgin in her youth 
 to have a child ? Sarah was barren, and though it had 
 ceased to be with her after the manner of women, yet con- 
 trary to nature she bore a child. If then it be contrary to 
 nature for a barren woman and for a virgin to bear, either 
 reject both or receive both; for it is the same God who 
 wrought the one, and provided the other. For thou wilt not 
 dare to say, that in one case it was possible for God so to do, 
 and not in the other. And again, what kind of nature is it, 
 for a man's hand to be changed in one hour to another 
 appearance, and to be restored again ? How then was Moses' 
 hand made white as snow, and at once restored again ? 
 But thou sayest that God by so willing changed it. Is God, 
 by willing, able in that instance, and is He not in this? And 
 that was a sign which related only to the Egyptians; but 
 this was a Sign given to the whole world. ye Jews, which 
 is the more difficult, for a virgin to bear a child, or for a rod 
 to be quickened into a living creature ? Ye own that in the 
 case of Moses, a perfectly straight rod taking the form of 
 a serpent was terrible to him who had cast it down; so 
 
138 Things natural as strange as the birth from a Virgin. 
 
 Lect. that he who had before held it as a rod, now fled from 
 XII . 
 — it as a dragon. For it was in truth a dragon ; but he fled, 
 
 not being afraid at what he had held, but being filled 
 
 with terror at Him who had changed it. The rod had 
 
 teeth and eyes of a dragon; shall now eyes which see be 
 
 produced from a rod, and shall not a child be born from a 
 
 virgin's womb at God's will? For I mention not that the 
 
 rod of Aaron also in one night did that which other trees are 
 
 many years in accomplishing. For who knows not, that a 
 
 rod when it has lost its bark, will never sprout forth, even 
 
 though it be set in the midst of streams ? Yet since God 
 
 follows not, but makes, the natures of trees, the fruitless and 
 
 withered and barkless rod, flowered and budded, and bore 
 
 almonds. Has not then He, who bestowed fruit on this 
 
 rod supernaturally, for the sake of the typical High-priest, 
 
 granted to the Virgin to bear a son, for the sake of the 
 
 True ? 
 
 (13.) 29. These are good heads of argument; however, the 
 
 Jews still contradict, and do not feel the force of this 
 
 reference to the rod, because it is not a reference to births, 
 
 like this, strange and contrary to nature. Ask them then the 
 
 following questions : — Of whom at the beginning was Eve 
 
 begotten ? What mother conceived her, who had none ? 
 
 But the Scripture says that she was made from the side 
 
 of Adam. Was then Eve born without a mother from the 
 
 side of man, and may not a child be born without a father, 
 
 from a virgin's womb ? A benefit was owing to men from 
 
 womankind; for Eve sprung from Adam, not conceived by a 
 
 mother, but, as it were, brought forth by man alone. Mary 
 
 then repaid the benefit, not by man, but immaculately by 
 
 herself, conceiving by the Holy Ghost, through the power of 
 
 God. 
 
 30. But let us take something yet greater than this; for 
 
 that bodies should be born of bodies, though it be strange, is 
 
 nevertheless possible. But that the dust of the earth should 
 
 be made a man, this is more wonderful; that clay mixed 
 
 together should become the coats and brightness of the eye, 
 
 is more wonderful. That from dust, one in its appearance, 
 
 should spring at once the hardness of the bones and the 
 
 delicateness of the lungs, and the other different sorts of 
 
The conception of Christ immaculate. 139 
 
 members, this is wonderful. That clay should be quickened, 
 and should traverse the world, self-moved, and build houses, 
 this is wonderful. That clay should teach, and speak, and 
 follow crafts, and reign, this is wonderful. Whence then, O 
 most shallow Jews, was Adam made? Did not God take 
 dust from the earth, and mould this wondrous creature ? 
 Shall clay then be changed into an eye, and a virgin not 
 bear a son ? Does that which is, of the two, impossible 
 among men come to pass, and not that which is possible? 
 
 31. Let us keep these things in mind, brethren; let us (14.) 
 employ these weapons of defence. Let us not endure those 
 heretics who teach a mere visionary advent. Let us loathe 
 them also, who say that the birth of the Saviour was of a 
 man and woman, and who dare to say that it was of Joseph and 
 Mary, because it is written, And he took unto him his wife. Mat - J > 
 For let us call to mind Jacob, who before he had received 
 Rachel said to Laban, Give me my wife ; for like as she, in G.en.29, 
 virtue of the promise only, was called the wife of Jacob, 21 " 
 before the marriage took place, so also Mary, in that she 
 
 was betrothed, was called the wife of Joseph. And behold 
 the exactness of the Gospel, which says, And in the sixth Luke i, 
 month the Angel Gabriel was sent from God unto a city of 26 ' 
 Galilee, named Nazareth, to a virgin espoused to a man 
 whose name was Joseph, and so forth ; and again, when the 
 taxing was, and Joseph went up to be taxed, what saith the 
 Scripture ? and Joseph also went up from Galilee, to be taxed Luke 2, 
 with Mary his espoused wife, being great with child. For 
 though she was great with child, yet said he not, " with his 
 wife," but "with his espoused wife." For God sent for th G&lA ^- 
 His Son, says Paul, made, not of a man and woman, but 
 of a woman only, that is of a Virgin ; for we have before 
 shewed, that a virgin is also called a woman ; for of a virgin • r*(ft- 
 was He born, who makes souls virgins. r z, ^ u . 
 
 32. But thou wonderest at the event; she also wondered^- 
 who bore Him, for she says to Gabriel, How shall this be, Luke i> 
 seeing I know not a man? But he says to her, The Holy 
 Ghost shall come upon thee, and the power of the Highest 
 shall overshadow thee; therefore also that Holy Thing which 
 shall be bom of thee shall be called the Son of God. Imma- 
 culate and undefiled was His birth, for where the Holy 
 
140 The excellence of Virginity. 
 
 Lect. Ghost breathes, there all pollution is taken away : undented 
 1 was the birth in the flesh of the Only-begotten from the 
 
 'f«e*« Virgin. Though heretics should deny the truth, the Holy 
 
 Ghost shall convict them ; that overshadowing Power of the 
 
 Highest shall wax wroth with them, Gabriel shall confront 
 
 them in the day of judgment ; the place of the manger, which 
 
 received its Lord, shall overwhelm them with shame. The 
 
 shepherds shall testify, who then received the glad tidings; and 
 
 Luke 2, th e host of Angels praising and chanting and saying, Glory to 
 
 tUt, God in the highest, and on earth peace to men of good will; 
 
 bona; anc * tne Temple, into which He was then brought on the 
 
 voluDta- fortieth day ; and the pair of turtle-doves, which were offered 
 
 g a 't e . ,j. for Him m ; and Symeon, who then took Him in his arms, and 
 
 hxlie, Anna the Prophetess, who was there present. 
 
 33. Since then God bears witness, and the Holy Ghost 
 John 7, with Him, and Christ says, Why go ye about to kill Me, a 
 8, 40. Man that hath told you the truth, let the heretics be silent 
 who speak against His manhood ; for they speak against Him 
 Luke24,who said, Handle Me, and see; for a spirit hath not flesh 
 and bones, as ye see Me have. Adored be the Lord the Vir- 
 gin-born, and let the Virgins understand what is the crown of 
 their condition. Also let the order of Solitaries understand 
 the renown of chastity; for we too are allowed the same 
 dignity. For nine months was the Saviour in the womb of 
 the Virgin; but the Lord was a Man for three and thirty 
 years ; so that if a virgin has to boast of those nine months, 
 much more we of those many years. 
 (15.) 34. But run we all by the grace of God the race of chastity, 
 Ps. 148, young men and maidens, old men and children ; not going 
 12- after licentiousness, but praising the name of Christ. Let us 
 not be ignorant of the glory of chastity; for its crown is 
 angelic, and its perfection superhuman. Let us be chary of 
 these our bodies, which are to shine as the sun ; let us not 
 for a little pleasure, pollute a body such and so constituted; 
 for the sin is small and only for an hour, but the shame is for 
 many years, yea, eternal. Angels on earth are they, who 
 follow chastity ; the Virgins have their part with Mary the 
 Virgin. Let all vain ornament be banished away, and every 
 
 m This reason for the offering is com- Leviticus 12, 6. specifies only the purifi- 
 monly given by the Fathers ; the text in cation of the.Mother. 
 
Practical exhortation. 141 
 
 hurtful look, and all wanton gait, and dress, and perfumes, 
 which are the baits of pleasure. The perfume of all of us 
 be the prayer of sweet savour, even of good works, and the 
 sanctification of our bodies; that the Lord Virgin-born 
 may say of us also, both of men who keep their chastity, and 
 of women who receive the crown, / will dwell in them, andzCor.G, 
 walk in them ; and I will be their God, and they shall be My 
 people: — To whom be glory for ever and ever. Amen. 
 
LECTURE XIII. 
 
 ON THE CRUCIFIXION AND BURIAL OF CHRIST. 
 
 Isaiah liii. 1, 7. 
 Who hath believed our report ? and to whom is the arm of 
 the Lord revealed? .... He is brought as a lamb to the 
 slaughter, and as a sheep before her shearers is dumb, so 
 He openeth not His mouth. 
 
 T-ect. 1. Every deed of Christ is a boast of the Catholic Church, 
 
 VTTT 
 
 but her boast of boasts is the Cross ; and knowing this, Paul 
 
 Gal. 6, says, But God forbid that I should glory, save in the Cross of 
 Christ. For wondrous indeed it was, that he who was blind 
 from his birth should recover his sight in Siloam; but what 
 is this compared with the blind of the whole world ? It was 
 a great thing, and passing nature, for Lazarus to rise again 
 after four days ; but this grace extended to him alone, and 
 what was it compared with the dead in sin throughout the 
 world? Marvellous was it, that five loaves should issue forth 
 into food for the five thousand ; but what is that to those who 
 are famishing in ignorance through all the world ? It was 
 marvellous that she should have been loosed who had been 
 bound by Satan eighteen years: yet what is this to all of us, 
 »r!p*»«f. who are fast bound in the chains of our sins ? Now the glory 
 of the Cross has led into light those who were blind through 
 ignorance, has loosed all who were held fast by sin, and 
 has ransomed the whole world of men. 
 
 2. And wonder not that the whole world was ransomed ; 
 
 ■<^;u'f. for it was no mere man, but the only-begotten Son of God, 
 
 who died on its behalf. And yet one man's sin, even Adam's, 
 
 Rom. 5, had power to bring death to the world; but if by one man's 
 
 l7 ' offence death reigned over the world, how shall not life much 
 
The Devils scared by the Sign of the Cross. 143 
 
 rather reign by the righteousness of One? And if because of 
 the tree of food they were thus cast out of paradise, shall not 
 believers now because of the Tree of Jesus, much more easily 
 enter into paradise ? If the first man formed out of the earth 
 brought in universal death, shall not He who formed him out 
 of the earth bring in everlasting life, being Himself Life ? Johni4, 
 If Phinees, when he waxed zealous and slew the evildoer, 
 stopped the wrath of God, shall not Jesus, who slew not 
 another, but gave up Himself for a ransom, put away the 1 Tim. 
 wrath which is against men ? 2 ' 6- 
 
 3. Let us then not be ashamed of the Cross of our Saviour, (2.) 
 but rather glory in it. For the preaching of the Cross is unto 1 cor. 1, 
 the Jews a stumbling-block, and unto the Greeks foolishness, 18 - 23- 
 but to us salvation: and to them that perish it is foolishness, 
 but unto us which are saved it is the power of God. For it 
 was not a mere man who died for us, as I said before, but the 
 Son of God, God made man. Further; if under Moses a 
 lamb kept the destroyer at a distance, did not much rather the 
 Lamb of God, which taketh away the sins of the world, deliver John 1, 
 us from our sins? The blood of a brute animal gave 29 " 
 salvation; and shall not the Blood of the Only-begotten 
 much rather save ? If any disbelieve the power of the 
 Crucified, let him inquire of the devils; if any believe not 
 words, let him believe what he sees. Many have been 
 crucified throughout the world, but by none of these are the 
 devils scared; but Christ having been crucified for us, when 
 they see but the Sign of the Cross, they shudder. For those 
 died for their own sins, but Christ for the sins of others; for 
 He did no sin, neither was guile found in His mouth. It is 1 p e t.2 
 not Peter who says this, for then might we suspect that he 2 . 2 -'™™ 
 was partial to his Teacher; but it is Esaias who says it, not 
 indeed present with Him in the flesh, but in the Spirit con- 
 templating aforetime His coming in the flesh. Yet why now 
 bring the Prophet only as a witness ? receive the witness of 
 Pilate himself who gave sentence upon Him, saying, IJindl,uke23, 
 no fault in this Man : and who, when he gave Him up, U- 
 washed his hands, and said, / am innocent of the blood qfMa.i.27, 
 this just person. There is yet another witness of the sinless- 24 ' 
 ness of Jesus, — the robber, the first man admitted into 
 paradise; who rebuked his fellow, and said, " We receive 23 ^i^ 
 
144 The wood of the Cross distributed about the world. 
 
 Lect. the due reward of our deeds; but this Man hath done nothing 
 
 amiss; for we were present, both thou and I, at His judg- 
 ment." 
 
 4. Jesus then really suffered for all men ; for the Cross was 
 
 ?«»««. no illusion, otherwise our redemption is an illusion also. 
 His death was not in appearance, for then is our salvation 
 also a tale. If His death was but in appearance, they were 
 
 Mat.27, true who said, We remember that that deceiver said, while 
 He was yet alive, After three days I will rise again. His 
 passion then was real; for He was really crucified, and we 
 are not ashamed thereat. He was crucified, and we deny it 
 
 . not, nay, I will rather glory to speak of it. For though I 
 
 should now deny it, this Golgotha confutes me near which we 
 
 vid.supr. are now assembled ; the wood of the Cross confutes me, which 
 
 jo.x.19. has from hence been distributed piecemeal to all the world. 
 I confess the Cross, because I know of the Resurrection; for 
 if, after being crucified, He had remained as He was, I had 
 not perchance confessed it, for I might have hidden it with 
 my Master; but now that the Resurrection has followed the 
 Cross, I am not ashamed to declare it. 
 (3.) 5. Being then in the flesh like others, He was crucified, but 
 not for like sins. For He was not led to death for covetous- 
 ness, in that He was the Teacher of poverty; nor was He 
 condemned for concupiscence, for He Himself says plainly, 
 
 Mat. 6, Whosoever shall look upon a woman to lust after her, hath 
 
 go 
 
 already committed adultery with her ; not for smiting or 
 
 striking hastily, for He turned the other cheek also to the 
 
 smiter; not for despising the Law, for He was the fulfiller of 
 
 the Law; not for reviling a prophet, for it was Himself who 
 
 was proclaimed by the Prophets ; not for defrauding any of 
 
 their hire, for He ministered without reward and freely. He 
 
 l Pet. 2, s in n ed not in words, or deeds, or thoughts, who did no sin, 
 
 ' neither was guile found in His mouth ; who when He was 
 
 reviled, reviled not again ; when He suffered, He threatened 
 
 not; who came to His passion, not unwillingly, but willingly, 
 
 Mat.l6,yea, should any dissuading Him say even now, Be it far 
 
 22. 23. f rom Thee^ Lord, He will say again, Get thee behind Me, 
 
 Satan. 
 
 6. And wouldest thou be persuaded that He came to His 
 passion willingly ? others die without their own will, in that 
 
The Cross a glory to Christ 145 
 
 they know not of their death ; but He spoke before of His 
 passion. Behold, the Son of man is betrayed to be crucified. Mat.26, 
 But knowest thou wherefore this Friend of man shunned not 2, 
 death? It was lest the whole world should perish in its sins. 
 Behold, ice go up to Jerusalem, and the Son of man shall be"- Mat. 
 betrayed, and shall be crucified; and again, He stedfastly *etj\ A 
 His face to go to Jerusalem. And vvouldest thou know cer-5]. 
 tainly, that the Cross is a glory to Jesus ? Hear His own 
 words, not mine. Judas set about betraying Him, being 
 ungrateful to the Master of the house. Having but just now 
 gone forth from His table, and drunk His cup of blessing, yet 
 in return for that draught of salvation he sought to shed 
 righteous blood. He who did eat of His bread, lifted up his Ps - 41 > 
 heel against Him; his hands were but lately receiving the 
 blessed gifts', and within a little while for the wages of 
 treason he was plotting His death. And being reproved, and 
 having heard that word, Thou hast said, he again went, out : Mat 26 » 
 then said Jesus, The hour is come, that the Son of man should j j„, 13 
 be glorified. Thou seest how He knew the Cross to be His 23. 
 proper glory. Further, was Esaias when he was sawn asun-^J 
 der not ashamed, and shall Christ be ashamed when dying Cat. ii. 
 for the world? Now is the Son of man glorified. Not but j ^ 13 
 that He had glory before : for He was glorified with the glory 31. 
 which was before the foundation of the world. He was glori- J° hnl 7> 
 fied as God ever; but now He was glorified in bearing the 
 Crown of His patience. He gave not up His life by force, 
 nor was He put to death violently, but of His own accord. 
 Hear what he says: I have power to lay down My life, and Johnio, 
 I have power to take it again : I yield it of My own choice 
 to My enemies; for unless I chose, this could not be. He 
 came therefore of His own set purpose to His passion, re- «* *?»««- 
 joicing in His noble deed, smiling at the crown, cheered by ("""• 
 the salvation of men; not ashamed of the Cross, for it saved 
 the world. For it was no common man who suffered, but 
 God in man's nature, striving for the prize of His patience. 
 
 7. But the Jews contradict, ever ready, as they are, to (iv.) 
 cavil, and backward to believe ; so that for this cause the 
 
 • rat tlXoy'ms. The word has this signify consecrated bread, distinct from 
 meaning in Chrysostom and Cyril of that of the Eucharist. Vid. Bingham 
 Alexandria also;, afterwards it came to Anticj. xv. 4. §. 3. 
 
146 All things concerning Christ are in the Prophets. 
 
 Lect. Prophet in the text says, Lord, who hath believed our report? 
 
 ■ , , ' Persians believe, and Hebrews believe not; they shall see, 
 
 7 , ar . to whom He was not spoken of, and they that have not heard 
 
 wT* ' s ^ a ^ understand, while they who study these things, shall set 
 
 *■«». at nought what they study. They speak against us, and say, 
 
 Rom. cc jj oes t jj e l oi( j t j len su ff er ? w hat? had men's hands power 
 
 from Is. over His sovereignty ?" Read the Lamentations ; for in those 
 
 5 ' 15 " Lamentations, Jeremias, lamenting you, has written what 
 
 is worthy of lamentations. He saw your destruction, he 
 
 beheld your downfall, he bewailed Jerusalem which then 
 
 Gal. 4, was; for that which now is shall not be lamented for; for 
 
 that Jerusalem crucified Christ, but that which now is 
 
 Lam. 4, worships Him. Lamenting then he says, The breath of our 
 
 ep ' countenance, the Lord Christ was taken in our corruptions. 
 
 Am I stating views of my own ? Behold he testifies of the Lord 
 
 Christ seized by men. And what follows from this? Tell me, 
 
 Ibid. O Prophet. He says, Of whom we said, Under His shadow 
 
 we shall live among the heathen. For he correctly signifies 
 
 that the grace of life shall no longer dwell in Israel, but among 
 
 the heathen. 
 
 8. But since their gainsayings are many, come, let me, with 
 the help of your prayers, (as the shortness of the time may 
 allow,) set forth through the Lord's grace some few testi- 
 monies concerning the Passion. For all things concerning 
 Christ are put into writing, and nothing is doubtful, for 
 ipifiTu- nothing is without a text. All things are inscribed on 
 ?"• the monuments of the Prophets; clearly written not on 
 tablets of stone, but by the hand of the Holy Ghost. Since 
 then thou hast heard the Gospel speaking concerning Judas, 
 oughtest thou not to be furnished with the testimony to it ? 
 Thou hast heard that He was pierced in the side by a spear; 
 oughtest thou not to see whether this also is written ? Thou 
 hast heard that He was crucified in a garden; oughtest 
 thou not to see whether this also is written ? Thou hast 
 heard that He was sold for thirty pieces of silver; oughtest 
 thou not to learn what prophet spake this ? Thou hast heard 
 that He was given vinegar to drink ; learn where this also is 
 written. Thou hast heard that His body was laid in a rock, 
 and that a stone was set over it; oughtest thou not to receive 
 this testimony also from the prophet? Thou hast heard that 
 
WecometoScr.nottodiscover,buttoprovewhatwehavebeentavgkt.l47 
 
 He was crucified with robbers; oughtest thou not to see 
 whether this also is written ? Thou hast heard that He was 
 buried ; oughtest thou not to see, whether the circumstances 
 of His burial are any where undoubtedly written ? Thou hast 
 heard that He rose again ; oughtest thou not to see whether 
 we mock thee not, teaching these things ? For our speech l Cor. 
 and our preaching is not with enticing words of man's wisdom. ' 
 We stir now no sophistical contrivances ; for these are ex- 
 posed ; we do not conquer words with words, for these come 
 to an end ; but we preach Christ Crucified, who has already 
 been preached aforetime by the Prophets. But thou, I pray, 
 having received the testimonies, seal them in thine heart. 
 And, since they are many, and the rest of our time is narrowed 
 into a short space, listen now to a few, (as many as is possible,) 
 and those the chief ones ; and having received these begin- 
 nings, be diligent and seek out the remainder. Let not thine Vid.Ec- 
 hand be only stretched out to receive, but let it be also ready 31. ' ' 
 to work. God bestows every thing. For if any of you lack * ami > 
 wisdom, let him ask of God who giveth, and he shall receive. 
 May He through your prayer, grant speech to us who address 
 you, and faith to you who hear. 
 
 9. Let us then seek the texts in proof of the Passion of (50 
 Christ: for we are met together, not now to make an abstract '*"'?"" 
 exposition of the Scriptures, but rather to be made assured of ywm . 
 the things which we already believe. Now thou hast received 
 from me, first the testimonies concerning the coming of Jesus ; 
 and concerning His walking on the sea, (for Thy way is in Ps- 77, 
 the sea,) it is written, Who walketh on the sea, as on a pave- j i, 98. 
 ment. And concerning divers cures thou hast elsewhere Se P'- 
 received testimony. Now therefore I begin from whence the 
 Passion began. Judas was the traitor who came against Him, 
 and stood, speaking words of peace, but plotting war. The 
 Psalmist then says concerning him, My friends and MyP s - 3S > 
 neighbours drew near against Me, and stood. And again, p s ". 55 ' 
 His words were softer than oil, yet were they drawn swords.' 21 - 
 Hail, Master, and he betrayed his Master to death ; he was 
 not moved with his warning, when He said, Judas, betrayest 
 thou the Son of man with a kiss ? saying, as it were, this to 
 him, Recollect thine own name; Judas means confession; 
 thou hast come to terms, thou hast received the money, make 
 
 l2 
 
148 Prophecy of the Thirty Pieces of Silver. 
 
 Lect. confession quickly. Hold not thy peace, O God of My praise; 
 
 Ps 109 f or , ^ le mou H' of the wicked, and the mouth of the deceitful, 
 
 1—3. are opened against Me ; they have spoken against Me with a 
 lying tongue, they have compassed Me about also with words 
 of hatred. But that some of the chief-priests also were 
 present, and that the bonds were before the gate of the city, 
 thou hast heard before, if thou rememberest b the exposition 
 of the Psalmist, who has told the time and the place ; how 
 
 Pa. 59, they returned at evening, and hungered like dogs, and 
 encompassed the city. 
 
 10. Attend also in respect to the thirty pieces of silver. 
 
 Zeoh.il, dud I will say to them, If it be good in your sight, give me 
 
 12. Sept. . _ . ... ._-. 
 
 my price, or refuse, and the rest. One price is owing to Me 
 from you for My healing the blind and lame, and I receive 
 another; for thanksgiving, dishonour, for worship, insult. 
 
 ibid. Beholdest thou how the Scripture foresaw these things ? And 
 they appointed My price at thirty pieces of silver. How 
 exact the prophecy ! how great and unerring is the wisdom of 
 the Holy Ghost ! For he said, not ten, nor twenty, but thirty, 
 exactly as many as there were. Tell also what became of 
 this value, O Prophet ! Does he who received it keep it ? 
 or does he restore it? and after it was restored, what becomes 
 
 lb.v 13. of it ? The Prophet then says, And I took the thirty pieces 
 of silver, and cast them into the house of the Lord, into the 
 refining house. Compare the Gospel with the Prophecy : 
 
 Mat. 27, Judas, it says, repented himself, and cast down the pieces 
 of silver in the temple, and departed. 
 (6.) 1 1 . But now the exact solution of this seeming discrepancy 
 shall be given. For they who make light of the prophets, 
 allege that the Prophet says on the one hand, And I cast 
 them into the house of the Lord, into the refining house, but 
 the Gospel on the other hand, And they gave them for the 
 potters' field. Listen then how they may be both true. For 
 those conscientious Jews forsooth, the high-priests of that time, 
 seeing Judas repenting and saying, / have sinned, in that I 
 have betrayed the innocent blood, reply, What is that to us, see 
 thou to that. Is it then nothing to you, the crucifiers? but 
 shall he who received and restored the price of murder see to 
 it, and shall ye the murderers not see to it ? Then they say 
 
 d Alluding to some Homily distinct from these Lectures. Ed. Ben. 
 
Prophecy of our Lords seizure and trial. 149 
 
 among themselves, It is not lawful to cast them into the 
 treasury, because it is the price of blood. Out of your own 
 mouths is your condemnation ; if the price is polluted, so is 
 the deed polluted; but if thou art fulfilling righteousness in 
 crucifying Christ, why receivest thou not the price of it? 
 But the point of enquiry is, how the two do not disagree, the 
 Gospel saying, the potters' field, and the Prophet, the 
 refining house. But not only people who are goldsmiths, or *■«<"«- 
 brass-founders, have refining houses ; but potters also have %Jft, s . 
 them for their clay. For when they have sifted off the fine 
 and delicate and useful earth from the rubbish, and separated 
 from it the mass of the refuse matter, they first mould up the 
 clay with water, that they may work it with ease into the 
 forms intended. Why then wonderest thou that the Gospel 
 says plainly the potters' field, whereas the Prophet spoke his 
 prophecy like an enigma, since prophecy is in many places 
 enigmatical. 
 
 12. They bound Jesus, and led Him to the hall of the (7.) 
 High-priest. And wouldest thou know and be sure that this 
 also is written ? Esaias says, Woe unto their soul, for they is. 3, 9. 
 have taken evil counsel against themselves, saying, Let us 10, ■ pt> 
 bind the Just, for He is troublesome to us. And truly, Woe 
 unto their soul! Let us see how. Esaias was sawn asunder, 
 yet after this the people was restored. Jeremias was cast 
 into the mire of the dungeon, yet was the wound of the Jews 
 healed; for it was the less, in that it was a sin against man. 
 But when the Jews sinned, not against man, but against God in 
 man's nature, Woe unto their soul.' He says, Let us bind the 
 Just; could He not then set Himself free ? some one will 
 say; He, who freed Lazarus from the bonds of death after 
 four days, and loosed Peter from the iron bands of his prison ? 
 Angels stood around ready, saying, Let us burst their bands l' ""* 
 in sunder; but they hold back, because their Lord was 
 pleased to undergo it. Again, He was led to the judgment- 
 seat before the Elders; thou hast already the testimony to 
 this, The Lord will come into judgment with the ancients o/"ls.3,i4. 
 His people, and the princes thereof. 
 
 13. And the High-priest having questioned Him, and 
 heard the truth, is wroth; and the wicked minister of wicked 
 men smites Him ; and the countenance, which had shone as 
 
150 Prophecy of indignities offered to our Lord. 
 
 Lect. the sun, endured to be smitten with lawless hands. Others 
 >IIL coming spat on the face of Him, who by His spittle had 
 
 Deut. healed one who was blind from his birth. Do ye thus requite 
 
 32 ' 6 " the Lord, foolish people and unwise ? And the Prophet 
 
 ls.63,i. wondering, says, Lord, who hath believed our report? for the 
 
 thing is incredible, that God, the Son of God, and the Arm of 
 
 the Lord, should suffer such things. But that they who are 
 
 raZi/ti- saved may not disbelieve, the Holy Ghost writes before, in 
 
 being * ne P erson °f Christ, who says, (for He who then spake these 
 
 saved, things, was afterward an actor in them,) / gave My back to 
 
 Introd. ' the scourges; for Pilate, having scourged Him, delivered Him 
 
 15 - to be crucified; and My cheeks to smitings; and My face I 
 
 Sept. ' ' turned not away from the shame of spittings ; saying, as it 
 
 were, " Though knowing before that they will smite Me, I 
 
 did not even turn My cheek aside ; for how should 1 have 
 
 nerved My disciples against death for truth's sake, had I 
 
 John 12, Myself sunk under this ?" I said, He who loveth his life shall 
 
 lose it: if I had loved My life, how could I have taught, not 
 
 doing what I taught ? First then, being Himself God, He 
 
 endured to suffer these things at the hands of men ; that after 
 
 this, we men, when we suffer such things at the hands of 
 
 men for His sake, might not be ashamed. Thou seest that 
 
 the prophets have clearly written of these things also. Many 
 
 however of the Scripture testimonies must be passed over, 
 
 for want of time ; for if one should exactly search out all, not 
 
 one of the things concerning Christ would be left without 
 
 witness. 
 
 14. And having been bound, He came from Caiaphas to 
 Hos. 10, Pilate, — is this too written ? yes; And having bound Him, they 
 '/q P > ' led Him away as a present to the king of Jarim. Here some 
 hasty hearer will object, " Pilate was not a king," (to leave for 
 a while the main part of the question,) "how then having bound 
 Him, led they Him to the king?" But read thou the Gospel ; 
 Luke23, When Pilate heard that He was of Galilee, he sent Him to 
 Herod; for Herod was then king, and was present at Jeru- 
 salem. And now observe the exactness of the Prophet; for 
 Lute23, he says, that He was sent as a present; for the same day 
 12, Pilate and Herod were made friends together, for before 
 they were at enmity between themselves. For it became Him 
 who was on the eve of making peace in earth and heaven, to 
 
Prophecy of mockeries undergone by our Lord. 151 
 
 make His very judges the first to be at peace between them- 
 selves; for the Lord was there present, who reconciles the I , . J ° bl2 » 
 
 24. oept. 
 
 hearts of the princes of the earth. See the exactness and where it 
 true testimony of the Prophet. XT or 
 
 15. Look with awe then at the Lord while He was judged. prevent. 
 He endured to be led and carried by the soldiers. Pilate sat 
 
 in judgment, and He who sitteth on the right hand of the 
 Father, stood and was judged. The people whom He had 
 redeemed from the land of Egypt, and ofttimes from other 
 places, shouted against Him, Away with Him, away with 
 Him, crucify Him. Wherefore, O ye Jews ? because He 
 has healed your blind ? or because He has made your lame 
 to walk, and bestowed His other benefits ? So that the 
 Prophet in amazement speaks of this too, Against ichom have Is. 57, 
 ye opened your mouth, and against whom have ye let loose ' ep ' 
 your tongue? and the Lord Himself says in the Prophets, 
 Mine heritage is unto Me as a lion in the forest ; it crieth out Jer. 12, 
 against Me; -therefore have I hated it. I have not refused ' 
 them, but they have refused Me ; wherefore it follows that I 
 say, I have forsaken My house- ver. 7. 
 
 16. When He was judged, He held His peace; so that 
 Pilate was moved for Him, and said, Hearest Thou not what 
 these witness against Thee? Not that he knew Him who was 
 judged, but he feared his own wife's dream of which news had 
 been sent to him. And Jesus held His peace. The Psalmist 
 says, J was as a man that heareth not ; and in whose mouth Ps. 38, 
 are no reproofs; and again, But I as a deaf man heard not; v *j 13 
 and I was as a dumb man that openeth not his mouth. 
 Thou hast before heard ° concerning this, if thou remem- 
 berest it. 
 
 17. But the soldiers who surrounded Him, mock Him, and (9 \ 
 their Lord becomes a sport to them, and their Master is turned 
 
 into jest by them. When they looked on Me, they shakedPs. 109, 
 their heads. Yet there is the figure of kingly state; for 2 ' 
 though they mock, yet do they bend the knee. And the 
 soldiers crucify Him, having first put on Him a purple 
 robe, and they set a crown on His head ; for what though it 
 be of thorns? Every king is proclaimed by soldiers; it be- 
 came Jesus too in a figure to have been crowned by soldiers; 
 
 " Not in any extant work. 
 
1 52 Correspondence between Chrisfs crucifixion and Adam! s fall. 
 
 Lbct. so that for this cause the Scripture says in the Canticles, Go 
 
 CantlF-^ 07 ^' ^ y e daughters of Zion, and behold King Solomon in 
 
 11. the crown wherewith His mother crowned Him. And the 
 
 crown itself was a mystery; for it was a remissal of sins, a 
 
 dismissal of the curse. 
 
 Gen. 3, 18. Adam received the doom, Cursed is the ground for thy 
 
 sake; thorns also and thistles shall it bring forth to thee. 
 
 For this cause Jesus assumes the thorns, that He might 
 
 cancel the doom ; for this cause also was He buried in the 
 
 earth, that the cursed earth might receive, instead of the 
 
 curse, the blessing. At the time of the sin, they clothed 
 
 themselves with fig-leaves; for this cause Jesus also made 
 
 the fig-tree the last of His signs. For when about to go 
 
 to His passion, He curses the fig-tree,, not every fig-tree, 
 
 Mark but that one alone, for the sake of the figure ; saying, No 
 
 fw*in more let man eat fruit of thee; be the doom cancelled. 
 
 p'> .. And because at the former time they clothed themselves with 
 
 /mx'iTi fig-leaves, He came at a season when food ■ is not wont 
 
 'V "' to be found on the fig-tree. Who knows not that in winter- 
 
 its TCV *-* 
 
 amva, time the fig-tree bears no fruit, but is clothed with leaves 
 
 for ever, oru y - ? Was Jesus ignorant of this, which all knew ? No, but 
 
 rectext. though He knew, yet He came as if seeking, not ignorant 
 
 that He should not find, but extending the emblematical 
 
 curse to the leaves only. 
 
 19. And having touched on things connected with Para- 
 dise, I am astonished truly at the truth of the types. In 
 Paradise was the Fall, and in a Garden was our Salvation. 
 Gen. 3, From the Tree came sin, and until the Tree sin lasted. In the 
 evening, when the Lord walked in the Garden, they hid them- 
 selves ; and in the evening the robber is brought by the Lord 
 (10.) into Paradise. But some one will say to me, " These are 
 views of thine own ; shew me from some prophet the Wood 
 of the Cross; except thou give me a testimony from a pro- 
 phet, I will not be persuaded." Hear now from Jeremias, 
 Jer. n, and assure thyself; I am as a harmless lamb led to bp- 
 19 - Se P t - slaughtered ; did I not know it? (for in this manner read it, 
 Mat.26, as a question, as I have read it ; for He who said, Ye know 
 that after two days is the feast of the passover, and the Son 
 of Man is betrayed to be crucified, did He not know?) / am 
 as a harmless lamb led to be slaughtered ; did I not know it ? 
 
Prophetical types of the Cross. 158 
 
 (but what sort of lamb ? let John the Baptist interpret it, 
 when he says, Behold the Lamb of God, that taketh away j h n ] 
 the sin of the world.) They have devised against Me a 29 - 
 ivicked device, saying, — (He who knows the devices, knew He iq/ lf 
 not the result of them? And what said they?) — Come, awe? Ibid. 
 let us place a beam upon His bread" — (and if the Lord reckon 
 thee worthy, thou shalt hereafter know, that His body ac- 
 cording to the Gospel bore the figure of bread;) — Come now,™<n» 
 and let us place a beam upon His bread, and destroy Him ?'*■" 
 out of the land of the living; — (Life admits not of destruction, 
 why labour ye for nought?) — And His name shall be remem- 
 bered no more. Vain is your counsel; for before the sun His?*. 72, 
 Name abideth in the Church. And because it was Life, which " ept * 
 hung on the Cross, Moses says, weeping, And thy Life shallVeut. 
 hang before thine eyes; and thou shalt be afraid day and^ep. 
 night, and thou shalt not trust thy life. And so too, what 
 was just now taken as the text, Lord, who hath believed our '"v*- 
 report? 
 
 20. This was wrought in figure by Moses, when he crucified 
 the serpent, that whoso had been bitten by the living serpent, 
 and looked to the brazen serpent, might be saved by believing. 
 Does then the brazen serpent save when crucified, and shall not 
 the Son of God incarnate save when crucified also ? Through- 
 out, life comes by means of wood. In the time of Noe the 
 preservation of life was by an ark of wood. In the time of 
 Moses the sea, beholding the emblematical rod, shrunk from 
 him who smote it; is then Moses' rod mighty, and is the 
 Cross of the Saviour powerless ? I pass by the greater part (II.) 
 of the types, to keep within compass. The wood in Moses' 
 case sweetened the water; and from the side of Jesus the 
 water flowed upon the wood. 
 
 21. The beginning of signs under Moses was blood and 
 water; and the last of all Jesus' signs was the same. Moses 
 began by changing the river into blood; and Jesus at the 
 end gave forth from His side water with blood. This was 
 perhaps on account of the two speeches, his who judged Him, 
 and theirs who cried out against Him; or because of the 
 
 a This interpretation is acknowledged pnef. 3.) Theodoret (in loc.) &c. and 
 by Tertullian, (in Jud. 10. in Marc. iii. in the Breviaries. 
 19. iv. 40.) S. Ambrose (in Psalm 35. 
 
154 Glory of the Cross communicated to its Sign. 
 
 Lect. believers and the unbelievers. For Pilate said, lam innocent, 
 
 land washed his hands in water; they who cried out against 
 
 Him said, His blood be upon us: there came therefore these 
 
 two out of His side; the water perhaps, for him who judged 
 
 Him; but for them that shouted against Him, the blood. 
 
 And again it is to be understood in another way. The blood 
 
 was for the Jews; the water for the Christians: for upon 
 
 them as conspirators is the sentence of condemnation by 
 
 the blood ; but to thee who now believest, the salvation which 
 
 is by water. For nothing happened without a meaning. 
 
 Our fathers who have written comments have given another 
 
 u Ei«y- reason of this matter. For since in the Gospel the power of 
 
 Tidtsupr. salutary Baptism is twofold, that namely bestowed by means 
 
 Cat. iv. f yvater on the illuminated, and that to holy martyrs in 
 
 persecutions through their own blood, there came out of that 
 
 salutary Side blood and water, to ratify the gift to confession 
 
 made for Christ, whether in illumination, or on occasions of 
 
 fxr'tT- martyrdom. There is something besides meant by the Side. 
 
 baptism. The woman, who was formed from the side, led the way to 
 
 sin ; but Jesus who came to bestow the grace of pardon on 
 
 wen and women alike, was pierced in the side for women, 
 
 that He might undo the sin. 
 
 22. And whoever will enquire, will find other reasons also ; 
 but what has been said is enough, because the time is limited, 
 and my hearers may be tired. And yet one never can weary 
 of hearing concerning our crowned Lord, and least of all in 
 this most holy Golgotha. For while others only hear, we 
 have sight and touch too. Let none be weary ; take thine 
 armour against the adversaries in the cause of the Cross 
 itself; set up the faith of the Cross, as a trophy against the 
 gainsayers. For when thou art going to dispute with un- 
 believers concerning the Cross of Christ, first make with thy 
 hand the Sign of Christ's Cross, and the gainsayer will 
 be dumb. Be not ashamed to confess. the Cross; for Angels 
 Mat.28, glory in it, saying, We know whom ye seek, Jesus the 
 Crucified. Canst thou not say, O Angel, " I know whom ye 
 seek, my Master?" No, but he says with boldness, " I know 
 the Crucified." For the Cross is a crown, not a dishonour. 
 (12.) 23. Now let us return to the proofs out of the Prophets 
 which I spoke of. The Lord was crucified; thou hast 
 
Prophecies of events attending the Crucifiocion. 155 
 
 received the testimonies. Thou seest this spot of Golgotha ! 
 Thou answerest with a s h out of praise, as if assenting. Look 
 to it lest thou recant it in time of persecution. Rejoice not 
 in the Cross in time of peace only, but hold fast the same 
 faith in time of persecution also ; not being a friend of Jesus 
 in time of peace, and His foe in time of wars. Thou receivest 
 now the forgiveness of thy sins, and the gifts of the King's 
 spiritual bounty; when war shall come, strive thou with high 
 heart for thy King. Jesus, the Sinless, for thee was crucified; 
 and wilt not thou be crucified for Him who was crucified for 
 thee ? Thou art not bestowing a favour, for thou hast first 
 received ; but thou art returning a favour, repaying thy debt 
 to Him who in Golgotha was crucified for thee. Now 
 Golgotha is interpreted, " the place of a skull." Who were 
 they then, who prophetically named this Golgotha, in which 
 Christ the true Head endured the Cross ? As the Apostle 
 says, Who is the Image of the Invisible God; and after a Col ''i 
 little, and He is the Head of the body, the Church. And v 18 
 again, The Head of every man is Christ; and again, Who isi Cor. 
 the Head of all principality and power. The Head suffered Co j ^ 
 in " the place of the skull." O wondrous prophetic adap- 10. 
 tation ! The very name almost reminds thee, saying, " Think 
 not of the Crucified as of a mere man; He is the Head of alii"?*, 
 principality and power. That Head which was crucified is 
 the Head of all power, and has for His Head the Father; 
 for the Head of the man is Christ, and the Head of Christ^ c ° n 
 is God:' 
 
 24. Christ then was crucified for us, having been judged 
 in the night, when it was cold, and afire of coals was laid. Johnis, 
 He was crucified at the third hour ; and from the sixth hour 
 there was darkness until the ninth hour ; but from the ninth 
 hour there was light again. Are these things then written ? 
 Let us enquire. Now the Prophet Zacharias says, And itZechu, 
 shall be in that day, that there shall not be light, and there 4evt.. 
 shall be cold and frost one day; (it was cold, wherefore Peter 
 warmed himself;) And that day shall be known unto the 
 Lord ; (what, knew He not the other days ? days are many, 
 but this is the day of the Lord's patience, which the Lord P". ' 18, 
 made;) — And that day shall be known unto the Lord, not 
 day, and not night; what is this dark saying which the 
 
156 Prophecy of the darkness. 
 
 Lect. Prophet speaks f That day is neither day nor night ? what 
 1 ll ' ■ then shall we name it ? The Gospel interprets it, by relating 
 
 the event. It was not day; for the sun shone not uniformly 
 from his rising to his setting, but from the sixth hour till the 
 ninth hour, there was darkness at mid-day. The darkness 
 therefore was in the interval ; but God called the darkness 
 night. Wherefore it was neither day nor night : for neither 
 was it all light, that it should be day ; nor was it all dark- 
 ness, that it should be called night ; but after the ninth hour 
 the sun shone forth. This also the Prophet foretels; for 
 after saying, Not day, nor night, he added, And at evening 
 time it shall be light'. Seest thou the exactness of the 
 prophets ? Seest thou the truth of the things foretold ? 
 
 25. But seekest thou at what hour exactly the sun was 
 darkened ? was it the fifth hour, or the eighth, or the tenth ? 
 Tell, O Prophet, the certainty thereof to the indocile Jews ; 
 when shall the sun go down ? The Prophet Amos answers, 
 
 Amos 8, And it shall come to pass in that day, saith the Lord God, 
 that I will cause the sun to go down at noon; (for there was 
 darkness from the sixth hour ;) and I will darken the earth 
 in the clear day. What sort of season is this, O Prophet, and 
 
 v. 10. what sort of day ? And I will turn your feasts into mourning; 
 for this was done in the days of unleavened bread, and at the 
 
 v. io. feast of the Passover : then afterwards he says, And I will 
 make Him as the mourning of an Only Son, and those with 
 Him as a day of anguish; for in the day of unleavened bread, 
 and at the feast, their women mourned and wept, and the 
 Apostles who had hidden themselves were in anguish. Won- 
 derful then is this prophecy. 
 ( 1 3.) 26. But, some one will say, " Give me yet another sign ; 
 what other plain sign is there in the matter ?" Jesus was 
 crucified; and He had but one coat, and one cloak: now his 
 cloak the soldiers shared among themselves, having rent it 
 into four; but His coat was not rent, for when rent it would 
 have been no longer of any use ; so about this lots were cast 
 by the soldiers ; thus the one they divide, but for the other 
 they casts lots. Is then this also written ? They know, the 
 diligent chanters of the Church, who imitate the Angel hosts, 
 
 c Theodoret (in loo.) gives tbe same plains it of the second advent, 
 interpretation, S. Jerome (in loe.) ex- 
 
Prophecy of Christ's passion. 157 
 
 and continually sing praises to God: who are thought worthy P». 22, 
 to chant Psalms in this Golgotha, and to say, They parted j onnl o. 
 My raiment among them, and for My vesture they did cast^-_ 
 lots. The word " lots" expresses the very act of the soldiers, j, s 
 
 27. Again, when He had been judged before Pilate, He**»'V 
 was clothed in red; for there they put on Him a purple robe. 
 
 Is this also written ? Esaias saith, Who is this that cometh^s.63,1. 
 from Edom f the redness of His garments is from Bosor ; 
 (who is this who for a dishonour weareth purple ? for Bosor 
 hath in Hebrew this meaning'.) Why are Thy garments red,\. 2. 
 and Thy raiment as from the trodden winepress? But He Is. 65,2. 
 answers and says, All day long have I stretched forth Mine ept " 
 hands unto a disobedient and gainsaying people e . 
 
 28. He stretched out His hands on the Cross, that He 
 might encompass the ends of the world ; for this Golgotha is 
 the very centre of the earth. It is not my word, but it is a 
 prophet who hath said, Thou hast wrought salvation in the Ps. 74, 
 middle of the earth. He stretched forth human hands, who 
 
 by His spiritual hands had established the heaven ; and they 
 were fastened with nails, that His manhood which bore the 
 sins of men, having been nailed to the tree, and having died, 
 sin might die with it, and we might rise again in righteous- Rom. 5, 
 ness. For since by one man came death, by One Man also 12 " 17 ' 
 came life; by One Man, the Saviour, dying of His owb"^! 
 accord: for remember what He said, / have power to lay Johnio, 
 down My life, and I have power to lake it again. l8- 
 
 29. So He endured these things, having come for the (14.) 
 salvation of all ; but the people returned Him an evil recom- 
 pense. Jesus says, / thirst, — He who had brought forth the 
 waters for them out of the flinty rock ; and He asks fruit of the 
 Vine which He had planted. But what does the Vine ? This 
 Vine, by nature indeed of the holy fathers, but of Sodom by*ari 
 purpose of heart;— (for their Vine is of the vine of Sodom,"*° xl e'~ 
 and of the fields of Gomorrah;) — this Vine, when the Lord r>ut. 
 was athirst, having filled a sponge and put it on a reed, offers 32 ' 32, 
 
 Him vinegar. They gave Me also gall for My meat, and in p a . 69, 
 
 21. 
 f S.Jerome says it means flesh (ca.ro) S This passage is interpreted of the 
 01 in distress (10 tribalatione.)Ep.61.ad Crucifixion by Origen, Jerome, Theo- 
 Fammach. vol. ii. p. 120. ed. 1684. It is doret, (all in loc.) &c. &c. not of course 
 now considered to mean a. fold for cattle, exoludingits primary reference to God's 
 as in Mic.2, 1 2,from ">!0 secuit,munivit. fatherly all-embracing love. 
 
1 58 The penitent thief 
 
 Lect. My thirst, they gave Me vinegar to drink. Thou seest the 
 "-plainness of the Prophet's description. But what sort of gall 
 
 Mark put they into My mouth? They gave Him, it says, wine 
 15, 23. m { n gi e d with m yrrh. Now myrrh is of the taste of gall, and 
 exceeding bitter. Are these things what ye recompense unto 
 the Lord f Offerest thou these things, O Vine, unto thy Master ? 
 Rightly did the Prophet Esaias aforetime bewail you, saying, 
 Is. 5, l. My well-beloved hath a vineyard in a very fruitful hill; and 
 v. 2. (not to recite the whole) he goes on, / waited that it should 
 Sept. bring forth grapes; I thirsted that it should give wine; but it 
 brought forth thorns; for thou seest the crown, wherewith I 
 v. 6. am adorned. What then shall I now decree? I will com- 
 mand the clouds that they rain no rain upon it. For the 
 prophets, the clouds, were removed from them, and are for the 
 l Cor. future in the Church ; as Paul says, Let the prophets speak 
 Ep'h 2 4 iwo or three, an d hi the others judge; and again, God gave 
 11. in the Church, some, Apostles, and some, Prophets. Agabus, 
 
 who bound his own feet and hands, was a prophet. 
 (15.) 30. And concerning the robbers who were crucified with 
 Is. 53, Him, it was written, And He was numbered with the trans- 
 gressors. Both of them had been transgressors, but one was 
 so no longer. For the one was a transgressor to the end, 
 stubborn against salvation ; whose hands indeed were fastened, 
 but who through his blasphemies smote with his tongue. 
 When the Jews passing by wagged their heads, mocking the 
 Ps. 109, Crucified, and fulfilling what was written, When they looked 
 on Me, they shaked their heads, he also reviled with them. 
 Lute23, But the other rebuked the reviler ; and to him the end of life 
 40. &o. wag t | ie beginning of restoration ; the surrender of his soul 
 was a preventing others in salvation. And after rebuking 
 him, he says, Lord, remember me; for to Thee is my 
 speech. Leave this man, for the eyes of his understanding 
 are blinded ; but remember me. I say not, remember my 
 works, for of these I am afraid. Every man has a feeling 
 for his fellow-traveller; I am travelling with thee deathwards; 
 remember me, Thy fellow-wayfarer. I say not, Remember me 
 now, but, when Thou comesl into Thy kingdom. 
 
 31. What power, O robber, enlightened thee? Who taught 
 thee to worship that despised Man, thy companion on the 
 Cross? O Eternal Light, which givest light to them that are 
 
was saved by faith without works. 159 
 
 in darkness ! Therefore also he rightly heard the words, Be 
 of good cheer; Dot that thy deeds are such as should make 
 thee be of good cheer ; but that the King is here, dispensing 
 favours. The request reached unto a distant time ; but the 
 grace is very speedy. Verily I say unto thee, This day shalt *gkf£3, 
 thou be with Me in Paradise ; because to-day thou hast Ph. 95, 
 heard My voice, and hast not hardened thine heart. Very ' " 8- 
 speedily I passed sentence upon Adam, very speedily I par- 
 don thee. To him it was said, In the day wherein *Aow Gen '2, 
 eatest, thou shalt surely die; but thou to-day hast obeyed the 
 faith, to-day is thy salvation. Adam by the Tree fell ; thou 
 by the Tree art brought to Paradise. Fear not the serpent; 
 he shall not cast thee out ; for he is fallen from heaven. Lnkeio, 
 And I say not unto thee, This day shalt thou depart, but, This 
 day shalt thou be with Me. Be of good courage ; thou shalt 
 not be cast out. Fear not the fiery sword ; it shrinks from vidLAm- 
 its Lord. O mighty and ineffable grace! The faithful p s . ng. 
 Abraham had not yet entered, but the robber enters ! Moses "■ _ 20, n - 
 and the Prophets had not yet entered, and the lawless robber 
 enters. Paul also wondered at this before thee, saying, 
 Where sin abounded, there grace did much more abound.~s.om. 5, 
 They who had borne the heat of the day had not yet 
 entered ; and he of the eleventh hour entered. Let none v. Matt. 
 
 20 12 
 
 murmur against the goodman of the house, for he says, & ', 
 Friend, I do thee no wrong; is it not lawful for Me to do 
 what I will with Mine own. The robber has a wish to work 
 righteousness, but death prevents him; I wait not exclusively 
 for work, I have accepted faith. lam come who,/eec?MyCant.6, 
 sheep among the lilies, I am come to feed My sheep in the 3- 
 gardens. I have found a sheep, a lost one, but I lay it on Luteis, 
 My shoulders, for he believes, since he himself has said, 5-6- 
 I have gone astray like a lost sheep: Lord, remember me^- 119 ' 
 when Thou comest in Thy kingdom. 
 
 32. Of this garden I sang of old to My spouse in the (16.) 
 Canticles, and spake thus to her. lam come into My garden, Ca D t. 5, 
 My sister, My spouse; (now the place where He was crucified '" 
 was a garden ;) and what takest Thou thence ? I have Ibid. 
 gathered My myrrh; having drunk wine mingled with myrrh, 
 and vinegar. And having received these, He said, It Wj ti nl 9 
 finished. For the mystery has been fulfilled ; the things that 30 - 
 
] 60 Christ died an the Cross instead of us sinners. 
 
 Lect. are written have been fulfilled; sins are forgiven. For Christ 
 Heb 9 " being come an High-priest of good things to come, by a greater 
 u. &c. and more perfect tabernacle, not made with hands, that is to 
 sag, not of this building, neither by Ike blood of goats and 
 calves, but by His own blood, He entered in once into the 
 holy place, having obtained eternal redemption for us; for 
 if the blood of bulls and of goats, and the ashes of an heifer, 
 sprinkling the unclean, sanctijieth to the purifying of the 
 B.eb.iO,flesh, how much more the blood of Christ ? And again, Having 
 therefore, brethren, boldness 'to enter into the holiest by the 
 blood of Jesus, by a new and living way, which He hath con- 
 secrated for us, through the veil, that is to say, His flesh. 
 And because His flesh, this veil, was dishonoured, the em- 
 blematical veil of the temple was rent through, as it is written, 
 Mat. 27 ', And, behold, the veil of the temple was rent in twain from 
 the top to the bottom; for not a morsel of it was left; for 
 Mat.23, since the Master said, Behold, your house is left unto you 
 
 desolate, the house has been rent into pieces. 
 v.Col.i, 33. These things the Saviour endured, making peace through 
 the Stood of His Cross, for things in heaven, and things in 
 earth. For we were enemies of God through sin, and God 
 had appointed the sinner to die. There must needs therefore 
 have happened one of two things ; either that God, keeping 
 His words, should destroy all men, or that in His loving- 
 kindness, He should cancel the sentence. But behold the 
 wisdom of God ; He preserved both to His sentence its truth, 
 and to His loving-kindness its exercise. Christ took our sins 
 l Pet.2, in His body on the tree, that we being dead to sin, should live 
 24 ' to righteousness. Of no small account was He who died for 
 aUtnTct. us ; He was not a literal sheep ; He was not a mere man ; 
 V"Aoi . jj e was mor e than an Angel ; He was God made man. The 
 transgression of sinners was not so great, as the righteousness 
 of Him who died for them ; we have not committed as much 
 sin as He has wrought righteousness who laid down His life 
 for us, — who laid it down when He pleased, and took it 
 again when He pleased. And wouldest thou have proof that 
 He laid down His life not by violence, nor against His will 
 Luke23, yielded up the ghost ? He cried to the Father, saying, Father, 
 ! into Thy hands [commend My spirit ; I commend it, that 
 
 Mat.27, 1 may take it again. And having said these things, He gave 
 
Prophecy of the tomb. 161 
 
 lip the ghost; but not for any long time, for He rose again 
 from the dead speedily. 
 
 34. The Sun was darkened, because of Me Sun of righteous- U 7 ) 
 ness. The rocks were rent, because of the spiritual Rock. 2. 
 The tombs were opened, and the dead arose, because of Him M»nf». 
 who was free among the dead; He sent forth His prisoners Ps.88,5. 
 out of the pit wherein is no water. Be not then ashamed of jj ' 
 the Crucified, but be thyself bold to say, He beareth our ls.63,4. 
 sins, and carrieth our sorrows, and with His stripes we are 
 healed. Let us not be unthankful to our Benefactor. And 
 again ; for the transgression of my people was He stricken ; ra-. 8. 9. 
 and He made His grave with the wicked, and with the rich 
 
 in His death. Therefore Paul says plainly, that Christ died ' Cor. 
 for our sins according to the Scriptures, and that He rose ' 
 again the third day according to the Scriptures. 
 
 35. But we seek to be told plainly where He has been 
 buried. Is His tomb then made with hands ? Is it, like the 
 tombs of kings, raised above the ground ? Is the Sepulchre 
 made of stones joined together ? And what is laid upon it ? 
 Tell us, O Prophets, the exact truth concerning His tomb 
 also, where it is placed, and where we shall seek it ? And 
 
 they say, Look unto the solid rock which ye have hewn, is.51,1. 
 Look and behold. Thou hast in the Gospel, In a sepulchre ? ep , t- 
 hewn in stone, which was hewn out of a rock. And what yt^lms, 
 happens next? What kind of door has the sepulchre?'";/"/." 
 Again another Prophet says, They cut off My life in the sons - 
 dungeon, and cast a stone upon Me. I, who am the Chie/ivA.&c. 
 corner-stone, elect, precious, lie for a little time within a^l uke23 ' 
 stone. I who am a stone of stumbling to the Jews, but of Mark 
 salvation to them who believe. The Tree of Life, therefore, L _J m _ 3 
 was planted in the earth, that the earth which had been 5 3. ac- 
 cursed might enjoy the blessing, and that the dead might be * p eti2 
 released. 6> 
 
 36. Let us not then be ashamed to confess the Crucified. (18.) 
 Be the Cross our seal made with boldness by our fingers on vid. 
 our brow, and in every thing; over the bread we eat, and the J e p U j. 1- 
 cups we drink ; in our comings in, and goings out ; before Mil. 3. 
 our sleep, when we lie down and when we awake j when we 
 
 are in the way, and when we are still. Great is that pre- 
 servative; it is without price, for the poor's sake; without 
 
 M 
 
162 The doctrine of the Cross the foundation. 
 
 Lect. toil, for the sick ; since also its grace is from God. It is the 
 'Sign of the faithful, and the dread of devils: for He has 
 
 Col. 2, triumphed over them in it, having made a shew of them 
 openly; for when they see the Cross, they are reminded 
 
 Ps. 74, of the Crucified ; they are afraid of Him, who hath bruised 
 the heads of the dragon. Despise not the Seal, because 
 of the freeness of the gift ; but for this the rather honour thy 
 Benefactor. 
 
 37. And if thou art ever led into disputation, and hast not 
 the grounds of proof, yet let Faith remain firm in thee ; or 
 rather, become thou well learned, and then silence the Jews 
 out of the prophets, and the Greeks out of their own fables. 
 They themselves worship men thunderstricken h : but the 
 thunder when it comes from heaven, comes not at random. 
 If they are not ashamed to worship men thunderstricken and 
 abhorred of God, art thou ashamed to worship the beloved 
 Son of God, who was crucified for thee ? I am ashamed to 
 speak about their so-called Gods, and I leave them because 
 of time ; let those who know, speak. And let all heretics 
 
 Wzwris. also be silenced. If any say that the Cross is an illusion, 
 turn away from him. Abhor those who say that Christ was 
 
 no.™ crucified to our fancy only; for if so, and if salvation is from 
 
 <p*n*- t jj e Q ross t nen is salvation a fancy also. If the Cross is 
 
 l Cor. 15, fancy, the Resurrection is fancy also; but if Christ be not 
 risen, we are yet in our sins. If the Cross is fancy, the 
 Ascension also is fancy ; and if the Ascension is fancy, then 
 is the second coming also fancy, and every thing is hence- 
 
 ivotrl- forth unsubstantial. 
 
 rr«T«. 3g^ fake therefore first, as an unassailable foundation, 
 (19-) the Cross, and build upon it the rest of the faith. Deny 
 not the Crucified ; for, if thou deny Him, thou hast many 
 to arraign thee. Judas the traitor will arraign thee first; 
 for he who betrayed Him, knew that He was condemned 
 to death by the chief-priests and elders. The thirty pieces 
 of silver bear witness ; Gethsemane bears witness, where the 
 betrayal happened ; I speak not yet of the Mount of Olives, 
 on which they were that night, praying. The moon in 
 the night bears witness; the day bears witness, and the 
 darkened sun ; for it endured not to look on the crime of the 
 
 h jEsculapius. 
 
Witnesses of the Crucifixion,. 163 
 
 conspirators. The fire remonstrates with thee, by which 
 Peter stood and warmed himself; if thou deny the Cross, 
 the eternal fire awaits thee. I say what is severe, that thou 
 may not have experience of it. Remember the swords 
 that came against Him in Gethsemane, that thou be not 
 punished by the eternal sword. The house of Caiaphas will 
 arraign thee, shewing by its present desolation the power of 
 Him who was erewhile judged there. Yea, Caiaphas himself 
 will rise up against thee in the day of judgment ; the very 
 servant will rise up against thee, who smote Jesus with the 
 palm of his hand ; they also who bound Him, and they who 
 led Him away. Even Herod shall rise up against thee; and 
 Pilate ; as if saying, Why deniest thou Him who was 
 slandered unto us by the Jews, whom we knew to have done 
 no wrong ? For I Pilate then washed my hands. The false 
 witnesses shall rise up against thee, and the soldiers who put 
 on Him the purple robe, and set on Him the crown of 
 thorns, and crucified Him in Golgotha, and cast lots for His 
 tsoat. Simon the Cyrenian will cry out upon thee, who bore 
 the Cross behind Jesus. 
 
 39. There will cry out upon thee, among the stars, the 
 darkened Sun ; among the things upon earth, the Wine 
 mingled with myrrh; among reeds, the Reed; among herbs, 
 the Hyssop; among the things of the sea, the Sponge; among 
 trees, the Wood of the Cross; — the soldiers, too, as was said, 
 who nailed Him, and cast lots for His vesture; the soldier 
 who pierced His side with the spear; the women who then 
 were present; the veil of the temple then rent asunder; the 
 hall of Pilate, now laid waste by the power of Him who. was 
 then crucified; this holy Golgotha, rising on high, and shew- 
 ing itself to this day, and displaying even yet how because of 
 Christ the rocks were then riven'; the neighbouring sepulchre 
 where He was laid ; and the stone which was laid on the 
 door, which lies to this day by the tomb k ; the Angels who 
 were then present; the women who worshipped Him after 
 His resurrection; Peter and John, who ran to the sepulchre; 
 and Thomas, who thrust his hand into His side, and his 
 fingers into the print of the nails. For it was for our sakes 
 
 1 The martyr Lucian (ap. Ruff. Hist. k Vide also Jerome, Ep. 27. ed. 
 ix. 6.) says th<3 same. 1684. 
 
 M 2 
 
164 The Power of the Cross. 
 
 Lect. that he so carefully handled Him ; for what thou who wert 
 XIII. 
 
 'not there present, wouldest have sought, he being present, 
 
 xstr 01X0- 
 
 nfiiit.ii. by God's Providence, did seek. 
 
 40. Thou hast Twelve Apostles, witnesses of the Cross ; 
 and the whole earth, and the world of men who believe 
 
 ?Ta«{»- on jji m wno was U pon it. Let thy very presence here now 
 persuade thee of the power of the Crucified. For who has 
 now brought thee to this assembly ? what soldiers ? With 
 what bonds hast thou been forced ? What doom has driven 
 thee here now ? No, but the salutary Trophy of Jesus, the 
 Cross, has brought you all together. This has enslaved the 
 Persians, and tamed the Scythians ; this, to the Egyptians, 
 has given, for cats and dogs and their manifold errors, the 
 knowledge of God; t his, to this day heals diseases ; this, to 
 this day drives away devils, and overthrows the juggleries of 
 drugs and charms. 
 
 41. This shall appear again with Jesus from heaven 1 ; for 
 Zech. t^ trophy shall precede the king: that seeing Him whom 
 
 they pierced, and by the Cross knowing Him who was dis- 
 honoured, the Jews may repent and mourn ; (but they shall 
 ver. 12. mourn tribe by tribe, when their season for repentance shall 
 ep ' be no more ;) and that we may glory, boasting of the Cross, 
 worshipping the Lord who was sent, and crucified for us, and 
 worshipping also God His Father who sent Him, with the 
 Holy Ghost: To whom be glory for ever and ever. Amen. 
 
 1 It is the common opinion of the Chrysostom and Jerome in Matt. xxiv. 
 Fathers, that " the sign of the Son of 30. 
 Man in heaven" will be the Cross. Yid. 
 
LECTURE XIV. 
 
 ON THE RESURRECTION, ASCENSION, AND EXALTATION 
 OF CHRIST. 
 
 1 Cor. xv. 1 — 4. 
 
 Moreover, brethren, I declare unto you the Gospel which I 
 preached unto you, which also ye have received, and wherein 
 ye stand; by which also ye are saved, if ye keep in memory 
 what I preached unto you, unless ye have believed in vain. 
 For I delivered unto you first of all that which I also 
 received, how that Christ died for our sins according to the 
 Scriptures; and that He was buried, and that He rose 
 again the third day according to the Scriptures. 
 
 1. Be glad, Jerusalem, and hold festival together, all ye v.ls.66, 
 who love Jesus ; for He is risen ; rejoice all ye who before 0-Se P t 
 mourned, hearing the reckless deeds and enormities of the 
 Jews. For He who was entreated of them with insult here, 
 is risen again; and as the Lecture on the Cross was one 
 of pain, so now let the good tidings of the Resurrection 
 gladden all present. Let mourning be turned into gladness* 
 and lamentation into joy; and let our mouth be filled with 
 joy and gladness, because of Him who after His resurrection 
 said, Rejoice. For I know the sorrow of the lovers of Christ v. Mat. 
 during the days past; since, our words having ended at His ' ' 
 Death and Burial, and not having told the good tidings of the 
 Resurrection, their mind was kept in suspense to hear what 
 they longed for. Now therefore the Dead is risen, — He who 
 •was free among the dead, and the deliverer of the dead. He, Ps.88,5. 
 whose head, by reason of His patience, was bound in scorn 
 with the crown of thorns, has now, being risen, put on the 
 diadem of His victory over death. 
 
166 Prophecies of the Resurrection. 
 
 Lec^ 2. As then we have set before you the witnesses of His 
 
 Cross, in like manner let us now ascertain the proofs of the 
 
 1 «*i»'- Resurrection ; since the Apostle in the text says, He was 
 4 _ or ' ' buried, and rose the third day according to the Scriptures. 
 Since therefore an Apostle sends us to Scripture testimonies, it 
 is proper for us to recognise there the hope of our salvation ; 
 and to learn, first, whether the Divine Scriptures tell us the time 
 of the Resurrection, whether it is in summer, or in autumn, 
 or after winter; — and from what sort of place the Saviour 
 arises; — and what the name of the place is called in the 
 wondrous prophets ; — and whether women, who had sought 
 Him and found Him not, afterwards found Him and rejoiced: 
 that when the Gospels are read, the narratives of these holy 
 works may not be thought fables or legends. 
 (2.) 3. Now that Christ was buried, ye have heard plainly in 
 ls.57,2. the foregoing discourse; since Ksaias says, His burial shall 
 be in peace : for in His burial He made peace in heaven and 
 ls.57,i. earth, bringing sinners unto God. And, the just is taken 
 T m <j ate > a yf rom the face of unrighteousness, and, His burial shall 
 Sept. ' be in peace, and, / will give the wicked for His burial. And 
 Gen. 49, the prophecy of Jacob in the Scriptures, saying, He couched 
 x ' and lag down as a lion, and as a lion's whelp; who shall 
 Numb, awaken Him f And in like manner in Numbers, He couched, 
 " ' " ' He lay down as a lion, and as a great lion. And ye have 
 Ps. 22, heard ofttimes the Psalm which says, And Thou hast brought 
 Me into the dust of death. Also, we specified the spot, when 
 Is.51, l. we quoted the words, Look unto the rock which ye have hewn. 
 ep ' Now therefore let the texts for the Resurrection itself follow. 
 Ps.i2,5. 4. He says therefore in the eleventh Psalm, For the op- 
 pression of the poor, for the sighing of the needy, now will I 
 arise, saith the Lord. But with some persons this passage is 
 uncertain; for He often arises to wrath also, that He may 
 take vengeance on His enemies. Come then to the fifteenth 
 Ps.i6,i. Psalm, which says plainly, Preserve me, O God, for in Thee 
 JV U do I put my trust ; and after this, Their drink offerings of 
 (v.Sept.) blood will I not offer, nor take up their names into my lips, 
 since they have refused Me, and named Cassar as their king; 
 lb. v. 8. and afterwards, / have set the Lord always before Me; because 
 He is at My right hand, I shall not be moved; and after a little, 
 lb. v. 7. My reins also instruct Me in the night-season ; and after this 
 
Of its time and place, 167 
 
 it says most plainly, For Thou wilt not leave My soul in hell, Ib.v.io. 
 neither wilt Thou suffer Thine Holy One to see corruption. 
 He has not said, neither wilt Thou suffer Thine Holy One to 
 see death, else He had not died - ; but corruption, says He, 
 I shall not see, and I shall not abide in death. Thou will lb.v.n. 
 shew Me the path of life. Behold, here is plainly preached 
 life after death. Turn next to the twenty-ninth Psalm, / will Ps.30,i. 
 extol Thee, O Lord, for Thou hast lifted Me up, and hast not Sept ' 
 made My foes to rejoice over Me : what came to pass ? wert 
 Thou rescued from Thine enemies, or wert Thou set free when 
 about to be smitten ? He Himself says most plainly, Thou, ib. v. 3. 
 Lord, hast brought My soul out of hell. In the former place ^ Pr- B \ 
 He says, Thou wilt not leave, speaking prophetically; and Sept.) 
 here He speaks of what is to happen, as if it had already 
 happened, Thou hast brought; Thou hast kept My life from \\,\A. 
 them that go down to the pit. At what time shall this be? (8.) 
 Weeping shall endure for the evening ; but joy cometh in lb. v. s. 
 the morning ; for in the evening was the mourning of the ept ' 
 disciples, and in the morning, the gladness of the Resur- 
 rection. 
 
 5. And wouldest thou know the place also? He says 
 again in the Canticles, / went down into the garden of nuts. Cant. 6, 
 For though it be now adorned and that most excellently with ' . 
 
 - royal gifts, yet it was before a garden, and the tokens and 9. and ' 
 traces thereof remain. A garden inclosed was it; a fountain 1 *' 
 sealed by the Jews, who said, We remember that that 12. 
 deceiver said while He was yet alive, after three days I will^t- 2 '', 
 rise again ; command therefore that the sepulchre be made 
 sure; and afterwards, They went and made the sepulchre v . 66. 
 sure, sealing the stone, and setting a watch. To whom, 
 referring, there is one who said well, And in rest wilt Thou j b 7 
 judge them. But who is the fountain sealed, or who is 18 - Se P 4 - 
 interpreted as the well of living waters ? It is the Saviour, 15> n " ' 
 concerning whom it is written, With Thee is the fountain Ps 36 9 
 of life. 
 
 6. But what saith Zephaniah to the disciples in the person 
 
 of Christ ? Prepare Thyself, rise up early, all their small Zeph. 3, 
 clusters are destroyed ; that is, of the Jews, with whom there ^ Se P t- 
 are left no grapes of salvation, no not even a stray cluster ; 
 for their vine is cut down. See how he says to the disciples, 
 
168 Of its time and place. 
 
 Lect. Prepare thyself, rise up early ; at early dawn expect the 
 
 Resurrection. And afterwards in the same connection, he 
 
 lb. v. 8. says, Therefore await Me, saith the Lord, on the day of My 
 
 resurrection at the Testimony. Seest thou that the Prophet 
 
 foresaw even that the place of the Resurrection should be 
 
 M*jTi». called, the Testimony? For wherefore is this place of Go 1 .- 
 
 *&uslb.' g° tna and of tne Resurrection not called like the other 
 
 Const, churches, a church, but a Testimony? It was perhaps 
 
 &o. because of the Prophet, who had said, On, the day of my 
 
 Resurrection, at the Testimony. 
 
 7. And who then is this, and what is the sign of Him who 
 rises again ? It is said plainly in what follows, in the same 
 Zept. 3, passage of the Prophet, For then I will turn to the people a 
 language ; (since, after the Resurrection, the Holy Ghost 
 being sent, the grace of tongues was given ;) to serve the Lord 
 with one consent. And what other pledge is there in the 
 same Prophet of their serving the Lord with one consent? 
 Ib.v.io. From beyond the rivers of Ethiopia, they shall bring to Me 
 sacrifices. Thou knowest what is written in the Acts, that 
 an Ethiopian Eunuch came from beyond the rivers of Ethi- 
 opia. When therefore the Scriptures tell both the time and 
 the peculiar character of the place, and also the signs fol- 
 lowing the Resurrection, be thou assured henceforth of the 
 Resurrection, and let no one shake thee from confessing that 
 Christ is raised from the dead. 
 (4.) 8. Now receive yet another testimony in the eighty- 
 seventh Psalm, where Christ speaks by the Prophets ; (for He 
 Ps.s8,i.who then spoke, afterwards came to us,) Lord God of My 
 salvation, I have cried day and night before Thee ; and after 
 v. 4. 5. a little, / am as a Man that hath no strength, free among the 
 dead. He said not, " I am a man without strength," but " as a 
 Man without strength," for He was crucified, not from want 
 of strength, but willingly ; and His death was not without power 
 or will. I am counted with them that go down into the pit. 
 v. 8. And what is the Sign ? Thou hast put away Mine acquaint- 
 v _ 10 ance far from Me ; (for the disciples fled;) wilt Thou shew 
 Vt i3, wonders to the dead? Then after a little, But unto Thee 
 have I cried, Lord, and in the morning shall my prayer 
 prevent Thee. Seest thou how they declare the very time 
 both of the Passion and of the Resurrection ? 
 
The Holy Sepulchre near the city wall. 
 
 169 
 
 9. And whence did the Saviour arise? He says in the 
 Song of Songs, Bise up, My love, and come away: and after- Cant. 2, 
 wards, in the cleft of the rock ; for the cleft of the rock he 
 calls the cleft which was then at the door of the salutary 
 sepulchre, and was hewn out of the rock itself, as it is 
 customary here in the front of sepulchres. For now it appears 
 not, the outer cave having been hewn away for the sake of 
 the present adornment; for before the sepulchre was de- 
 corated by royal zeal, there was a cave in the face of the 
 rock. But where is the rock which has in it this cleft? 
 lies it in the midst of the city, or near the walls and the 
 outskirts ? and is it in the ancient walls, or in the outer walls 
 which were built afterwards ? He says then in the Canticles, 
 In the cleft of the rock, near to the outer wall". Cant. 2, 
 
 14. Sept. 
 
 a A writer of great name, in a review 
 of Dr. Clarke's Travels, (who denied the 
 aecuraey of the tradition in the text con- 
 cerning the site of the Sepulchre,) thus 
 expresses himself. " Nor was it only 
 its superior sanctity which would pre- 
 serve its memory. As the private pro- 
 perty of an opulent Christian family, it 
 would be secured from pollution or in- 
 jury; and the tomb itself was no ' here- 
 abouts,' which tradition was to settle, 
 but an object too visible and too definite 
 either to be overlooked or mistaken. 
 While a single Christian survived in the 
 town, it could never cease to be known 
 and venerated .... But as Dr. Clarke 
 has shewn that the present appearance 
 of the sepulchre is at variance with the 
 account in the Gospel, and the general 
 character of Jewish tombs; it re- 
 mains for us to examine whether the 
 alterations of time, together with those 
 ascribed to the bad taste and unfortunate 
 zeal of Helena, can have been sufficient 
 to produce this difference. His reasons 
 for incredulity are as follows : — the tomb 
 of Christ was in a garden without the 
 walls of Jerusalem ; the structure which 
 at present bears its name, is in the heart 
 of, at least, the modern city, and Dr. 
 C. is unwilling to believe thattheancient 
 limits can have been so much circum- 
 scribed to the north as to exclude its 
 • site. Further, the original sepulchre was 
 undoubtedly a cave : the present offers 
 no such appearance, being an insulated 
 pile, constructed or cased with distinct 
 slabs of marble. That both these argu- 
 ments, however, are inconclusive will 
 
 appear, we think, to Dr. C. himself ; from 
 a testimony which will shortly be pro- 
 duced," [the passage of St. Cyril in the 
 text.] "Itis certain that,whether proba- 
 ble or not, the ancient limits of the city 
 did exclude the present sepulchre ; and 
 that this last, defaced and altered as it 
 is, may be really ' the place where the 
 Lord lay,' is likely from the following 
 circumstances. Forty yards, or there- 
 abouts, from the upper end of the sepul- 
 chre, the natural rock is visible ; and in 
 the place which thepriests call Calvary, 
 it is at least as high as the top of the 
 sepulchre itself. The rock then may 
 have extended as far as the present 
 entrance, and though the entrance itself 
 is hewn into form and cased witb marble, 
 the adytum yet offers proof that it is not 
 factitious. It is a trapezium of seven 
 feet by six, neither at right angles to its 
 own entrance, nor to the aisle of the 
 Church which conducts to it, and in no 
 respect conformable to the external plan 
 of the tomb. This last is arranged in a 
 workmanlike manner, with its frontal 
 immediately opposite the principal nave, 
 and in the same style with the rest of 
 the Church. It is shaped something 
 like ahorse shoe, and its walls, measured 
 from this outer horse shoe to the inner 
 trapezium, vary from five to eight feet 
 in thickness, a sufficient space to admit 
 of no inconsiderable density of rock, be- 
 tween the outer and inner coating of 
 marble. This, however, does not apply 
 to the ante-chamber, of which the frontal 
 at least is probably fictitious : and where 
 that indenture in the marble is found 
 
170 The Resttrrection at the same season as the Creation. 
 
 Lbct. 10. At what season does the Saviour arise ? Is it the 
 
 XIV. 
 
 season of summer, or some other ? In that same Song, before 
 
 (°-) the above-mentioned place, he says straightway, The winter 
 11. ' is past, the rain is over and gone ; the flowers appear on the 
 »m(it earth, and the time of pruning is come. Is not the earth 
 r l' ™" now full of flowers, and are they not pruning the vines? 
 Sept. Thou seest how he says also, that the winter is now past. 
 For in this month Xanthicus, it is now spring; and this 
 season, which is the first month among the Hebrews, is that in 
 which is the feast of the Passover ; of the figurative Passover 
 erewhile, but now of the true. This is the season of the creation 
 of the world": for then God said, Let the earth bring forth 
 grass, the herb yielding seed after his kind. And now, as thou 
 seest, every herb is producing seed. And as at that time, 
 God having made the sun and moon, gave them courses of 
 equal length, so also but a few days ago it was the season of 
 Gen. i, the Equinox. At that time, God said, Let Us make man in 
 infra Our own image, after Our likeness: and the image he re- 
 xvii. 12. ce j ve( j . ij U t the likeness, by his transgression, he defaced c ; 
 at that very season then in which he lost this, did his restora- 
 tion also come to pass. At the same season in which 
 created man was cast out of paradise for his disobedience, 
 was believing man brought into it again by obeying. Salva- 
 tion therefore was at the very season when the fall was ; when 
 the flowers appeared, and the time of pruning was come. 
 11. The place of His burial was a garden ; and that which 
 v. John was planted therein was a Vine ; for He has said, And I am 
 ' ' the Vine. It was planted then in the earth, that the curse 
 which was on it for Adam's sake might be rooted out. The 
 
 which induced Dr. C. to believe that the it pleased the taste of their employer, 
 
 whole thickness ofthe wall was composed furnished at the same time materialsfor 
 
 of the same costly substance. Now these her intended Cathedral." Quarterly 
 
 circumstances afford, we apprehend, no Review, March, 1813. 
 
 inconsiderable grounds for supposing, b This belief is expressed also by 
 
 with Pococke, that it is indeed a grotto Amhros. Ilexam. i. 4. n. 13. Cosm. 
 
 above ground: the irregularity of the Topogr. v. p. 192. &c. 
 
 shape, the difference between the ex- c This distinction is also made by 
 
 ternal and internal plan, the thickness Ireneeus, (Hffir. v. 6. and 16.) Ambro- 
 
 of the walls, so needless, if they are siast. (dign. cond. hum. 2 and 3.) Phi- 
 
 throughout of masonry, all favour this lastrius (Hser. 98.) &c. They seem to 
 
 opinion; nor is the task ascribed to consider " image" to have reference to 
 
 Helena's workmen of insulating this our nature, and " likeness to our holi- 
 
 jock, from that which is still preserved ness. vid. also Bp. Bull's dissertation 
 
 a few yards distant, at all incredible, on the Paradisiacal state of man. 
 when we consider that the labour, while 
 
Prophecy of our Lord's appearances. 171 
 
 earth was doomed to thorns and thistles ; the true Vine 
 sprang out of the earth, that the saying might be fulfilled, 
 Truth shall spring out of the earth, and righteousness shall p *- 85 > 
 look down from heaven. And what will He say who is 
 buried in the garden ? I have gathered My myrrh with My Cant - 6 > 
 spice ; and again, Myrrh and aloes with all the chief spices. Cant. 4, 
 But these are the marks of His burial ; and in the Gospels it 
 is said, The women came to the sepulchre, bringing the spices Luke24, 
 which they had prepared. And there came also Nicodemus, j' olm]9 
 and brought a mixture of myrrh and aloes. And afterwards 39. 
 it is written, i" have eaten My bread loilh My honey ; the Cant. 5, 
 bitter, before His Passion, and the sweet after His Resurrec- 
 tion. Then, being risen, He entered through the closed John20, 
 doors ; but they believed not in Him, for they thought they lJio^ 
 saw a spirit; but He says, Handle Me and see ; thrust your 36. &e. 
 fingers into the prints of the nails, as Thomas required. And 
 when they yet disbelieved for joy, and wondered, He said 
 unto them, Have ye here any meat ? and they gave Him a 
 piece of a broiled fish, and of an honeycomb. Thou seest how 
 was fulfilled that Scripture, / have eaten my bread with my 
 honey. 
 
 12. But before He entered in through the closed doors, the (6.) 
 Bridegroom and the Physician of Souls was sought by those 
 most noble and courageous women. Those blessed women 
 came to the sepulchre, and sought Him who was risen, and 
 the tears still flowed from their eyes ; though it was time 
 rather to be glad, and to dance for Him who was risen. 
 Mary according to the Gospel came seeking Him, and found 
 Him not ; and after this, she heard from the Angels, and 
 at last saw Christ. Are these things also written ? Yes ; he 
 says in the Song of Songs, On my bed I sought Him whom Cant. 3, 
 my soul loveth ; at what time ? By night on my bed I sought ' 
 Him whom my soul loveth; (Mary, it is said, came while it John20, 
 was yet dark ;) On my bed I sought Him by night ; T sought *• 
 Him, but I found Him not. And in the Gospel Mary says, 
 They have taken away my Lord, and I know not where they j o hn20, 
 have laid Him. But the Angels who were there present 13, 
 relieve her ignorance, saying, Why seek ye the Living among 
 the dead ? He is not only risen, but is risen and the 
 dead with Him. But she knew not this, and in her person 
 
172 Conduct of the women. 
 
 Leot. the Song of Songs said to the Angels, Saw ye Him whom 
 Cant 3 my soul loveth ? It was but a little that I passed from them, 
 3. 4. V«j (that is, the two Angels,) when I found Him whom my 
 '"' ept soul loveth, I held Him, and would not let Him go. 
 
 13. For after the vision of the Angels, Jesus came as His 
 Mat.28,own Herald; and the Gospelsa.ys,And Jesus met them, saying, 
 9> All hail! and they came and held Him by the feet. They 
 held Him, that it might be fulfilled, I will hold Him, and 
 will not let Him go. The woman was weak indeed in body, 
 Cant. 8, but in spirit was manful. Many waters cannot quench love, 
 neither can the floods drown it; He was dead whom they 
 sought, yet was not the hope of the Resurrection quenched. 
 And the Angel says to them again, Fear not ; I say not 
 to the soldiers, /ear not, but to you; as for them, let them be 
 afraid, that having learned by trial, they may bear witness 
 and say, Truly this was the Son of God ; but you ought not 
 Uohn4, to be afraid, /or perfect love casteih out fear ; go, tell His 
 disciples that He is risen ; and the rest. And they depart, 
 fearful, yet with joy; is this also written? yes, the second 
 Ps.2,11. Psalm, which relates the Passion of Christ, says, Serve the 
 Lord withfear, andrejoice with trembling; — rejoice, because 
 of the risen Lord; but with trembling, because of the earth- 
 quake, and the Angel who appeared as lightning. 
 (7.) 14. Though, therefore, Chief Priests and Pharisees through 
 Pilate's means sealed the tomb ; yet the women beheld Him 
 who was risen. And Esaias knowing the feebleness of the 
 Is. 27, Chief Priests, and the women's strength of faith, says, Ye 
 s ' t> women, who are come from beholding, come hither; for the 
 peoplehath no understanding; — the Chief Priests want under- 
 standing, while women are eye-witnesses. And when the 
 soldiers came into the city to them, and told them all that 
 Mat.28, had come to pass, they said to them, Say ye, His disciples 
 came by night, and stole Him away while we slept. Well 
 therefore has Esaias afore-time said this also, as in their 
 Is. 30, persons, But tell us, and relate to us another deceit. He 
 | ' who rose again is up, and by bribes they persuade the 
 soldiers; but they persuade not the kings of our time. The 
 soldiers then surrendered the truth for silver; but the kings 
 of this day have, in their piety, built this holy Church of the 
 Resurrection of God our Saviour, inlaid with silver and 
 
Parallel of Christ with Elijah and Elisha. 173 
 
 embossed with gold, in which we are assembled ; and have 
 embellished it with rarities of silver and gold and precious 
 stones. And if this come to the governor's ears, they say, we 
 will persuade him. Yea, though ye persuade the soldiers, 
 yet ye will not persuade the world ; for why, as Peter's guards 
 were condemned when he escaped out of ward, were not they 
 also who watched Jesus Christ condemned ? It was because 
 the former, on whom sentence was pronounced by Herod, 
 were ignorant and had nothing to say for themselves ; while 
 the latter, who had seen the truth, and concealed it for money, 
 were protected by the Chief Priests. Nevertheless, though 
 but a few of the Jews were persuaded at the time, the world 
 became obedient. They who hid the truth, have been them- 
 selves hidden ; but they who received it were made manifest 
 by the power of the Saviour, who not only rose from the 
 dead, but also raised the dead with Himself. And in the 
 person of these the Prophet Osee says plainly, After tooHoa.6,2. 
 days will He revive us, and the third day will He raise us 
 up, and we shall live in His sight. 
 
 15. But since the disobedient Jews will not be persuaded (8.) 
 by the Divine Scriptures, but forgetting all that is written gain- 
 say the Resurrection of Jesus, it were good to meet them thus: 
 On what ground, while you say that Eliseus and Elias raised 
 the dead, do you gainsay the Resurrection of our Saviour? 
 Is it that we have no living witnesses now out of that gene- 
 ration to what we say ? Well, do you also bring forward wit- 
 ness of those other deeds ? But that is written ; — so is this also 
 written: why then do ye receive the one, and reject the other? 
 They were Hebrews who wrote those things ; so were all the 
 Apostles Hebrews : why then do ye disbelieve the Jews ? 
 Matthew who wrote the Gospel wrote it in the Hebrew tongue d ; 
 and Paul the preacher was an Hebrew of the Hebrews ; and 
 the twelve Apostles were all of Hebrew race : then fifteen 
 Bishops of Jerusalem', were appointed in succession from 
 among the Hebrews. What then is your reason for allowing 
 your own accounts, and rejecting ours ? since these also are 
 written by Hebrews from among yourselves. 
 
 * So Bay Papias, (apud Euseb. Hist. 51. 5.) 
 iii. 39.) Origen, (ibid. vi. 25.) Jerom, e i. e. till the destruction of Jeru- 
 (praef. in EvaDg.) and Epiphanius. (Hser. salem by Hadrian A.D. 1 34. 
 
174 Parallel of Christ with Jonah. 
 
 Lect. 16. But it is impossible, some one will say, that the dead 
 
 should arise ; and yet Eliseus twice raised the dead, — when 
 
 he was alive, and also when dead. Now, we believe, that 
 when Eliseus was dead, a dead man who was cast upon him 
 and touched him, arose ; is then Christ not risen ? But in 
 that case, the dead man who touched Eliseus, arose, yet he 
 who raised him continued nevertheless dead : now the Dead 
 of whom we speak both arose Himself, and many dead were 
 Mat. 27, raised without having even touched Him. For many bodies 
 ' of the Saints which slept arose, and came out of the graves 
 after His Resurrection, and went into the Holy City, 
 (evidently this, in which we now are,) and appeared unto 
 many. Eliseus then raised indeed a dead man, but he con- 
 quered not the world ; Elias raised a dead man, but devils 
 are not driven away in the name of Elias. We are not 
 speaking against the Prophets, but we are making much of 
 their Master ; for we do not exalt our own by disparaging 
 theirs; for theirs are ours; but by what happened among 
 them, we recommend our own. 
 (9.) 17. But they say again, " A corpse lately dead was raised 
 by the living; but shew us how one three days dead can pos- 
 sibly arise, how a man should be buried, and rise after three 
 days." If we seek for Scripture testimony in proof, the Lord 
 Mat. 12, Jesus Christ Himself supplies it in the Gospels, saying, For 
 as Jonas was three days and three nights in the whale's 
 belly; so shall the Son of man be three days and three nights 
 in the heart of the earth. And on examining the story of 
 Jonas, great is the foroe of the resemblance. Jesus was sent 
 to preach repentance ; so also was Jonas ; though the one 
 fled, not knowing what should come to pass ; but the other 
 came willingly, to give repentance unto salvation. Jonas 
 h*vx'- slumbered in the ship, and was fast asleep amidst the stormy 
 xxt cl- sea ; and while Jesus slept, according to God's providence, 
 * e "°f*"" the sea began to rise, to shew in the sequel the might of Him 
 6. Sept.' who slept. To the one they said, Why art thou so fast in 
 i*yx">- sleep? Arise, call upon thy God, that God may save us; but 
 Matt. 8, in the other case they say unto the Master, Lord, save us. — 
 Then they said, Call upon thy God; here they say, Do Thou 
 Jonah i, save. But the one says, Take me, and cast me forth into the 
 sea; so shall the sea be calm unto you; the other, Himself 
 
Christ brought the old Fathers from Hades to Heaven. 1 75 
 
 rebuked the winds and the sea, and there was a great calm. 
 The one was cast into a whale's belly: but the other 
 descended of His own accord thither, where is the invisible »»»«». 
 whale of death. And He descended of His own accord, that 
 death might cast forth those whom he had devoured, accord- 
 ing to that which is written, I will ransom them from the Hos.i3, 
 power of the grave; I will redeem them from death. 14, 
 
 18. And here let us consider whether it be harder for a 
 man after having been buried to rise again, or for a man in 
 the belly of a whale, and in so great heat of a living creature, 
 to escape corruption. For who among men knows not, that 
 the heat of the belly is so great, that even bones which have 
 been swallowed moulder away ? How then did Jonas, who 
 was three days and three nights in the whale's belly, escape 
 corruption ? And, seeing that the nature of all men is such 
 that we cannot live without breathing, as we do, the air, how 
 did he live without it for three days? But the Jews make 
 this answer, The power of God, they say, descended with 
 Jonas when he was tossed about in hell. Then, does the 
 Lord grant life to His own servant, by sending with him His 
 power, and can He not grant it to Himself as well ? If that 
 is credible, this is credible also ; if this is incredible, that also 
 is incredible. For to me both are alike worthy of credence. 
 I believe that Jonas was preserved, for all things are possible 
 with God; I believe that Christ also was raised from the 
 dead ; for I have many testimonies of this, both from the 
 Divine Scriptures, and from the operative power even at this 
 day of Him who arose, — who descended into hell alone, but 
 who ascended thence with a great company; for He went 
 down to death, and many bodies of the saints which slept 
 arose through Him. 
 
 19. Death was struck with dismay on beholding a new (10.) 
 visitant descending into Hades, not bound by the chains of 
 that place. Wherefore, O ye porters of Hades, when ye saw 
 Him, were ye scared ? What unwonted fear seized you ? 
 Death fled, and his flight betrayed his cowardice. The 
 holy prophets ran unto Him, and Moses the Lawgiver, and 
 Abraham, and Isaac, and Jacob ; David also, and Samuel, and 
 Esaias, and John the Baptist, who bore witness when he asked, 
 
 Art Thou He that should come, or do we look for another ? Matt. 
 
176 Jonah's prayer fulfilled in Christ only. 
 
 Lect. All the Just were ransomed, whom death had devoured ; for 
 — — - it behoved the King who had been heralded, to become the 
 
 redeemer of His noble heralds. Then each of the Just said, 
 
 1 Cor. O death, where is thy sting ? O grave, where is thy victory? 
 
 ' ' For the Conqueror hath redeemed us. 
 
 20. Of this our Saviour, the Prophet Jonas wrought out a 
 
 Jonah2, figure, from the belly of the whale praying and saying, / cried 
 
 by reason of my affliction, and so on ; out of the belly of hell, 
 
 and yet he was in the whale ; yet though in the whale, 
 
 he says that he is in hell; for he was a figure of Christ, who 
 
 should descend into Hades. And after a little, he says, in the 
 
 Jonah2, person of Christ, prophesying most clearly, / went down to the 
 
 chasms of the mountains; and yet he was in the belly of the 
 
 whale. What mountains then encompass thee ? I know, he 
 
 says, that I bear the figure of Him, who is to be laid in the 
 
 Sepulchre hewn out of the rock. And being in the sea, 
 
 Jonah2, Jonas says, / went down to the earth, since he bore the figure 
 
 7. ep . £ Qjjjjst, who descended to the heart of the earth. And 
 
 foreseeing that the Jews would persuade the soldiers to lie, 
 
 and would tell them, Say that they stole Him away, he says, 
 
 Joijah2, They that observe lying vanities forsake their own mercy. 
 
 °" For He who pitied them came, and was crucified, and rose 
 
 again, giving His own precious blood both for the Jews and 
 
 the Gentiles ; yet they say, Say that they stole Him away, 
 
 observing lying vanities. But concerning His resurrection, 
 
 Is. 63, Esaias also says, He who brought from the earth the great 
 
 Heb.i3 Shepherd of the sheep; he hath added the word, great, lest 
 
 20 - , He should be thought on a level with the shepherds who had 
 partly „. 
 
 from gone before Him. 
 
 e ^ h ' 21. Since then we have the prophecies, let faith abide with 
 us. Let them fall who fall through unbelief, since they so 
 will ; but thou hast taken thy stand on the rock of faith in the 
 Resurrection. Let no heretic ever persuade thee to speak evil 
 of the Resurrection. For to this day do the Manichees say, 
 that the resurrection of the Saviour was phantom-wise, and 
 
 Bom. l, not real, slighting Paul who says, Who was made of the 
 
 " ' seed of David according to the flesh ; and again, By the 
 
 resurrection of Jesus Christ our Lord from the dead. And 
 
 Bom. again he aims at them, and speaks thus, Say not in thine 
 'heart, who shall ascend into heaven; or, who shall descend 
 
Witnesses to our Lord's Resurrection. 177 
 
 into the deep ? that is, to bring up Christ again from the 
 dead; and in like manner warning as he has elsewhere 
 written again, Remember that Christ Jesus was raised from 2Tim.2, 
 the dead ; and again, And if Christ be not risen, then is our { CaCm 
 preaching vain, and your faith is also vain. Yea, and we 15, 14. 
 are found false witnesses of God; because we have testified 
 of God that He raised up Christ, whom He raised not up. 
 But in what follows he says, But now is Christ risen from, ver. 20. 
 the dead, the first fruits of them that slept; — And He washer. 5. 
 seen of Cephas, then of the twelve ; (for if thou believe not one 
 witness, thou hast twelve witnesses ;) then He was seen of above ver - 6 - 
 five hundred brethren at once ; (if they disbelieve the twelve, 
 let them admit the five hundred ;) then He was seen of James, 
 His own brother, and first Bishop of this diocese. Seeing *«««*'* 
 then that such a Bishop originally saw Christ Jesus when risen, *•{»«- 
 do not thou, his disciple, disbelieve him. But thou sayest that """""' 
 His brother James was a partial witness ; Then He was seen v- 8> 
 also of me Paul, His foe ; but what testimony is doubted, 
 when an enemy proclaims it ? " I, once the persecutor, now 
 preach the glad tidings of the Resurrection." 
 
 22. Many are the witnesses of the Saviour's resurrection. — 
 The night, and the light of the full moon, (for that night was 
 the sixteenth' ;) and the rock of the sepulchre which received 
 Him. The stone also shall rise up against the face of the 
 Jews, for it saw the Lord : even the stone which was then vid. sup. 
 
 . xiii. 39. 
 
 rolled away, itself testifies of the Resurrection, lying there to 
 this day. The Angels of God who were present testified of 
 the Resurrection of the Only -begotten. Peter and John, and 
 Thomas, and the rest of the Apostles ; some of whom ran 
 to the sepulchre, and saw the burial-clothes, in which He was 
 wrapped before, lying there after the Resurrection; and 
 others handled His hands and His feet, and beheld the prints 
 of the nails ; and all together enjoyed that salutary Breath, John20, 
 and were counted worthy to forgive sins in the power of the 
 Holy Ghost. Women too were witnesses, those who held His 
 feet, and who beheld the mighty earthquake, and the radiance 
 of the Angel who stood by. And the linen clothes which 
 
 £ On the question of the days of the well's Dissertations, vol. iii. Diss. 4. 
 month Nisan on which the Crucifixion where passages from the Fathers on the 
 and Resurrection took place, vid. Gres- Subject are brought together. 
 
178 Witnesses to our Lord's Resurrection. 
 
 Lect. were rolled about Him, and which He left when He rose ; — 
 
 XIV 
 
 the soldiers, and the money given to them ; — the spot itself 
 
 also, yet to be seen ; — and the house of this holy Church, 
 which out of his loving affection to Christ, was by the Emperor 
 Constantine of blessed memory, both built, and beautified as 
 thou seest. 
 
 23. A witness of the resurrection of Jesus is Tabitha also, 
 who was in His name raised from the dead ; for how shall we 
 disbelieve that Christ is risen, when even His Name has 
 rid. sap. raised the dead ? The sea also bears witness to the resur- 
 17—20. rec tion of Jesus, as thou hast heard before. The draught of 
 fishes also testifies, and the fire of coals and the fish laid 
 thereon. Peter also bears witness, who had erst denied Him 
 thrice, and who then thrice confessed Him ; and was com- 
 tonri. manded to feed His spiritual sheep. To this day stands 
 Mount Olivet, still to the eyes of the faithful all but dis- 
 playing Him mounting on a cloud, and the heavenly gate 
 of His ascension. For He descended from heaven to Bethle- 
 hem, but to heaven He ascended from the Mount of Olives ; 
 at the former place beginning His conflicts for men, but in 
 the latter, crowned after them. Thou hast therefore many 
 witnesses; thou hast this very place of the Resurrection; 
 thou hast also the place of the Ascension towards the east ; 
 thou hast also for witnesses, the Angels which then bore 
 witness; and the cloud on which He went up, and the 
 disciples who came down from that place. 
 (13.) 24. It follows in course, in teaching the Faith, to speak of 
 &xmi- the Ascension ; but the grace of God has so ordered it, that 
 '"""' thou heard most fully concerning it, as far as our weakness 
 xxr' ol- allowed, yesterday, on the Lord's day ; since, by the pro- 
 Km/uxv. v jd ence f divine grace, the course of the Lessons in Church, 
 included the account of our Saviour's going up into the hea- 
 vens ; and though what was then said was spoken for the 
 sake of all, and for theunited body of the faithful, yet was it 
 especially for thy sake. Now I ask, didst thou attend to what 
 was said ? Thou knowest that the words which come next 
 in the Creed teach thee to believe in Him " who rose again 
 the third day, and ascended into heaven, and sitteth on the 
 right hand of the Father." Now I suppose that thou cer- 
 tainly rememberest the exposition; yet I will now also cursorily 
 
Prophecies of our Lord's Ascension. 179 
 
 put thee in mind of what was then said. Remember what is 
 
 distinctly written in the Psalms, God is gone up with a shout; Ps.47,5. 
 
 remember that the divine Powers also said to one another, 
 
 Lift up your gates, ye Princes, and the rest ; remember also Ps.24,7. 
 
 the Psalm which says, Thou hast ascended on high, Thou hast p 6 ^ g 8 
 
 led captivity captive ; remember the Prophet who says, Who is. 
 
 7 ., , , „. . . , i , • , Amos9, 
 
 tmildeth His ascension unto heaven ; and the other particulars 6. Sept. 
 
 mentioned yesterday with a view to the gainsaying of the ( mar 6.0 
 
 Jews. 
 
 25. For when they gainsay the ascension of the Saviour, 
 
 as being impossible, remember the account of the carrying 
 
 away of Habakkuk : for if Habakkuk was transported by the Bel and 
 
 Angel, being carried by the hair of his head, much rather v .33.& c '. 
 
 was the Lord of both Prophets and Angels, powerful with His ° 1 \ D ^f' 
 
 own strength to mount on a cloud from the Mount of Olives Sept. 
 
 into the Heavens. It is well to bear in mind wonders like to 
 
 this, but reserve thou the preeminence for the Lord, the 
 
 Worker of wonders ; for the others were borne up, but He 
 
 bears up all things. Remember that Enoch was translated; 
 
 but Jesus ascended : remember what was said yesterday 
 
 concerning Elias, that Elias was taken up in a chariot of vid. 2 
 
 fire ; but that the chariots of Christ are twenty thousand, u™ gs ' 
 
 even thousands of Angels : and that Elias was taken up, Pe. 68, 
 
 towards the east of Jordan ; but that Christ ascended at 
 
 the east of the brook Cedron : and that Elias went as into 2 Kings 
 
 heaven; but Jesus, into heaven: and that Elias said that s ' t ' 
 
 a double portion in the Holy Spirit should be given to his 
 
 disciple ; but that Christ granted to His own disciples so 
 
 great enjoyment of the grace of the Holy Ghost, as not only 
 
 to have it in themselves, but also, by the laying on of their 
 
 hands, to impart the fellowship of it to them who believed. 
 
 26. And when thou art thus wrestling against the Jews, (14.) 
 
 after thou hast worsted them by parallel instances, then 
 
 come further to the preeminence of the Saviour's glory. For 
 
 they were servants, but He the Son of God. And this will 
 
 remind thee of His preeminence, that the servant of Christ 
 
 was caught up to the third heaven. For if Elias attained 
 
 as far as the first heaven, but Paul as far as the third, the 
 
 latter has doubtless obtained a more honourable dignity. 
 
 Be not ashamed of thine Apostles ; they are not inferior to 
 
 N 2 
 
180 The Apostles more highly favoured than the Prophets. 
 
 Lect. Moses, or behind the Prophets ; but they are noble with the 
 
 'noble, yea, than the noble yet more noble. For Elias truly 
 
 was taken up into heaven ; but Peter has the keys of the 
 
 Mat.16, kingdom of heaven, having received the words, Whatsoever 
 
 thou shalt loose on earth, shall be loosed in heaven. Elias 
 
 2 Cor. W as taken up only to heaven ; but Paul both into heaven, 
 
 and into paradise ; (for it behoved the disciples of Jesus to 
 
 receive more manifold grace ;) and heard unspeakable words, 
 
 which it is not lawful for a man to utter. But Paul descended 
 
 again from above, not because he was unworthy to abide in 
 
 the third heaven, but in order that after having enjoyed 
 
 things above man's reach, and descended in honour, and 
 
 having preached Christ, and died for His sake, he might 
 
 in addition receive the crown of martyrdom. I pass over the 
 
 rest of this argument, as I went through it yesterday in the 
 
 iv)rm Lord's day service ; for with understanding hearers, a recapi- 
 
 tulation is sufficient for instruction. 
 
 (IS-) 27. And remember also what I have often said concerning 
 
 the Son's sitting at the right hand of the Father; because 
 
 that comes next in the Creed, thus, ' And who is ascended into 
 
 heaven, and sitteth at the right hand of the Father.' Let 
 
 us not curiously pry into what is properly meant by the 
 
 throne ; for it is incomprehensible : nor eudure those who 
 
 falsely say, that it was after His Cross and Resurrection and 
 
 Ascension into heaven, that the Son began to sit on the right 
 
 ix tffo- hand of the Father g . For the Son gained not His throne by 
 
 xo«r, s . a( j vancernen t • but from the time that He is, (and He is ever 
 
 begotten,) He also sitteth together with the Father. And this 
 
 *-« h- throne the Prophet Esaias having beheld before the incarnate 
 
 'mum- coming of the Saviour, says, i" saw the Lord sitting on a 
 
 '•"s- throne, high and lifted up, and the rest. For the Father no 
 
 ' man hath seen at any time, and He who then appeared to 
 
 Ps.93,2.the Prophet was the Son. And the Psalmist says, Thy throne 
 
 is established of old; Thou art from everlasting. But though 
 
 many are the testimonies on this point, yet because of the 
 
 lateness of the time, we will content ourselves only with 
 
 these. 
 
 28. Our present business is to remind you of a few out of 
 much which I said concerning the Son's sitting at the right 
 
 e The Paulianists. 
 
Prophecies concerning our Lord's sitting at God's right hand. 181 
 
 hand of the Father. For the hundred and ninth Psalm says 
 plainly, The Lord said unto my Lord, Sit Thou on My righl Fs - U0 > 
 hand, until I make Thine enemies Thy footstool. And the 
 Saviour, confirming in the Gospel what is here said, says that 
 David spake not these things of himself, but by the inspira- 
 tion of the Holy Ghost, saying, How then doth' David mMat.22, 
 spirit call Him Lord, saying, The Lord said unto my Lord, 
 Sit Thou on My right hand, and the rest. And in the Acts of 
 the Apostles, Peter on the day of Pentecost standing with the 
 Eleven, and discoursing to the Israelites, has in very words Acts 2, 
 cited this testimony from the hundred and ninth Psalm. 
 
 29. A few other testimonies must also be suggested 
 concerning the Son's sitting at the right hand of the Father. 
 
 In the Gospel according to Matthew it is written, Neverlhe- Mat.26, 
 less, I say unto you, Hereafter ye shall see the Son of Man 
 sitting on the right hand of power, and the rest. And follow- 
 ing this the Apostle Peter also says, By the Resurrection of\ Pet. 3, 
 Jesus Christ, who is gone into heaven, and is on the right 
 hand of God. And the Apostle Paul, writing to the Romans, 
 says, It is Christ that died, yea rather, that is risen again, Kom. 8, 
 who is even at the right hand of God. And charging the 34 ' 
 Ephesians, he thus speaks, According to the working of His E^h.i, 
 mighty power, which He wrought in Christ when He raised 1 ' 20 ' 
 Him from the dead, and set Him at His own right hand; and 
 the rest. And he thus taught the Colossians, If ye then be Col. 3, 
 risen with Christ, seek those things which are above, where 
 Christ sittelh on the right hand of God. And in the Epistle 
 to the Hebrews he says, When He had purged our sins, He Heb. 1, 
 sat down on the right hand of the Majesty on high. And 3 " 
 again, But unto which of the Angels said He at any time,ver.l3. 
 Sit thou at My right hand, until I make thine enemies thy 
 footstool? And again, But this Man, after He had offer e^Heb.io, 
 one sacrifice for sin, for ever sat down on the right hand of 
 God; from henceforth expecting till His enemies be made 
 His footstool. And again, Looking unto Jesus, the Author Heb.12, 
 and Finisher of our faith ; who for the Joy that was set before 2 " 
 Him endured the Cross, despising the shame, and is set 
 down on the right hand of the throne of God. 
 
 30. And though there are many other texts concerning the 
 session of the Only-begotten on the right hand of God, yet 
 
182 Exhortation and Blessing. 
 
 Lbct. let these suffice us at present; with a repetition of my 
 JLL5L. remark, that it was not after His coming in the flesh that He 
 obtained the dignity of this seat; no, for even before all ages, 
 the Only-begotten Son of God, who is our Lord Jesus, ever 
 has the throne on the right hand of the Father. Now may 
 He Himself, the God of all, who is Father of Christ, and our 
 Lord Jesus Christ, who came down, and ascended, and sitteth 
 together with the Father, watch over your souls; keep 
 unshaken and unchanged your hope in Him who rose again ; 
 raise you together with Him from your dead sins, to His 
 1 Thess. heavenly gift; count you worthy to be caught up in the 
 clouds, to meet the Lord in the air, in His fitting time ; and, 
 until that time arrive of His glorious second advent, write all 
 your names in the Book of the living, and having written them, 
 never blot them out. (For many, those who fall away, have 
 their names blotted out.) And may He grant to all of you to 
 believe on Him who rose again, and to look for Him who is 
 gone up, and is to come again, (to come, but not from the 
 earth ; for be on your guard, O man, because of the deceivers 
 who are to come ;) who sitteth on high, and is here present 
 Col. 2, together with us, beholding the order of each, and the sted- 
 5i fastness of his faith. For think not that because He is 
 absent in the flesh, He is therefore absent also in the Spirit. 
 He is here present in the midst of us, listening to what 
 Ps. 7,9. is said of Him, and beholding what is in thy mind, and 
 Kev. 2 trying the reins and the hearts ; — who also is now ready to 
 23 - present those who are coming to Baptism, and all of you, in 
 Is. 8 18. tne Holy Ghost to the Father, and to say, Behold, I and the 
 Heb. 2, children whom God hath given Me : — To whom be glory for 
 13 - ever. Amen. 
 
LECTURE XV. 
 
 ON THE SECOND ADVENT, THE LAST JUDGMENT, AND THE 
 PERPETUITY OF CHRIST'S KINGDOM. 
 
 Dan. vii. 9 — 14. 
 
 / beheld till the thrones were cast down, and the Ancient of 
 
 days did sit, fyc The Judgment was set, and the books were 
 
 opened, fyc I saw in the night visions, and behold one like 
 
 the Son of Man came with the clouds of heaven, and came to 
 the Ancient of days, and they brought Him near before Him. 
 And there was given Him dominion, fyc. . . . His dominion 
 is an everlasting dominion, which shall not pass away, fyc. 
 
 \ . We preach not one advent only of Christ, but a second 
 also, far more glorious than the former. For the former gave 
 to view His patience ; but the latter brings with it the crown 
 of the divine kingdom. For all things, to speak generally, 
 are twofold in our Lord Jesus Christ. His generation is 
 twofold: the one, of God, before the worlds; the other, of the 
 Virgin in the end of the world. His descent is twofold : oue 
 was in obscurity, like the dew on the fleece; the second isv.Ps.72, 
 His open coming, which is to be. In His former advent, He,^™' 
 was wrapped in swaddling clothes in the manger; in His Cat - xii - 
 second, He covereth Himself with light as with a garment. p s .i04 
 In His first coming, He endured the Cross, despising theh. , 
 shame; in His second, He comes attended by the Angel 2. 
 host, receiving glory. Let us not then rest in His first 
 advent, but look also for His second. And as we have said 
 at His first coming, Blessed is He that cometh in the Name Mat.2l 
 of the Lord^ so will we repeat the same at His second 9- M 
 coming; that with the Angels meeting our Master, we may 23, 39. 
 
184 The first and second coming of Christ. 
 
 Lect. worship Him and say, Blessed is He that comelh in the 
 
 - Name of the Lord. The Saviour comes, not to be judged 
 
 again, but to judge them who judged Him; He who before 
 
 was silent when judged, shall arraign those transgressors 
 
 who did those daring deeds at the Cross, and shall say, 
 
 Ps. 50, These things hast thou done, and I kept silence. Then, He 
 
 ii'lixm- came by a divine disposition, teaching men with persuasion; 
 
 '"'""• but this time they will of necessity have Him for their King, 
 
 though they wish it not. 
 
 2. And concerning these two comings, Malachi the Prophet 
 Mai. 3, says, And the Lord whom ye seek shall suddenly come to His 
 temple; behold the first coming. And again of the second 
 coming he says, And the Messenger of the covenant whom ye 
 SeeSe P t - delight in. Behold, He shall come, even the Lord Almighty; 
 out who may abide the day of His coming; and who shall 
 stand when He appeareth? For He is like a refiner's fire, 
 and like fuller's sope ; and He shall sit as a refiner and 
 purifier of silver . And immediately after the Saviour Himself 
 rer. 5. says, And L will come near to you to judgment ; and 1 will 
 be a swift witness against the sorcerers, and against the 
 adulterers, and against the false swearers, and the rest. For 
 l Cor. 3, this cause Paul warning us beforehand says, If any man 
 build on this foundation gold, silver, precious stones, wood, 
 hay, stubble; every man's work shall be made manifest; for 
 the day shall declare it, because it shall be revealed by fire. 
 Paul also signifies these two comings, writing to Titus and 
 Tit. 2, saying, The grace of God our Saviour hath appeared unto all 
 tarim men > teaching us that, denying ungodliness and worldly lusts, 
 of the we should live soberly, righteously, and godly in this present 
 Cyr. r ' world; looking for that blessed hope, and the glorious appear- 
 i 2*.™>- ing of the great God and our Saviour Jesus Christ. Thou 
 saving seest how he has spoken of the first, for which he gives 
 rec "text trjan k s 5 an( l °f tne second, to which we look forward. Where- 
 tus ovtus fore the words of the Faith we profess, run thus ; that we 
 xxiMn. should believe in Him, " who again is ascended into heaven, 
 and sitteth on the right hand of the Father, and shall come 
 in glory to judge the quick and dead; whose kingdom shall 
 have no end." 
 (2.) 3. Our Lord Jesus Christ, then, comes from heaven ; and 
 He comes with glory at the end of this world, in the last day. 
 
The visible World perchance will have a resurrection. 185 
 
 For this world shall have an end, and this created world 
 shall be made new. For since corruption, and theft, and v - Hos< 
 adultery, and every sort of sins, have been poured forth over ' 
 the earth, and blood has been mingled with blood in the 
 world, therefore, that this wondrous dwelling-place may not 
 remain filled with iniquity, this world shall pass away, that 
 that fairer world may be made manifest. And wouldest thou 
 receive the proof of this out of the express words of Scripture ? 
 Listen to Esaias, saying, And the heavens shall be rolledls.Si,i. 
 together as a scroll; and all their host shall fall down, as the 
 leaf falleth off from the vine, and as a falling fig from the 
 Jig-tree. And the Gospel says, The sun shall be darkened, Mat.24, 
 and the moon shall not give her light, and the stars shall fall 
 from heaven. Let us not sorrow, as if we alone died ; the 
 stars also shall die; and perhaps rise again. And the Lord 
 shall roll up the heavens, not that He may destroy them, but 
 that He may raise them up again more beautiful. Hear 
 David the Prophet saying, Thou, Lord, in the beginning hast Ps. 102, 
 laid the foundations of the earth, and the heavens are the^' e ^ *j' 
 work of Thy hands; they shall perish, but Thou remainest. 10 - 
 But some one will say, Behold, he says plainly that they shall 
 perish. Hear in what sense he says, they shall perish; it is 
 plain from what follows; And they all shall wax old as 
 doth a garment; and as a vesture shalt Thou fold them up, 
 and they shall be changed. For as a man is said to 
 " perish," according to that which is written, The righteousls.57,1. 
 perisheth, and no man layeth it to heart, and this, though 
 the resurrection is looked for, so we look for a resurrection, 
 as it were, of the heavens also. The sun shall be turned into Joel 2, 
 
 31 
 
 darkness, and the moon into blood. Here let converts from 
 the Manichees gain instruction, and no longer make those 
 lights their gods; nor impiously think, that this sun which 
 shall be darkened is Christ. And again hear Christ saying, 
 Heaven and earth shall pass away, but My words shall not Mat.24, 
 pass away; for the creatures are not equal in honour with the 
 Master's words. 
 
 4. The things then which are seen shall pass away, and 
 there shall come the things which are looked for, things 
 fairer than these; but as to the time let no one be curious. 
 For it is not for you, He says, to know the times and the Acts 1, 
 
186 Signs of Christ's second coming. 
 
 Lect. seasons, which the Father hath put in His own power. And 
 * ■ venture not thou to declare when these things shall be, nor on 
 
 Mat.24,the other hand abandon thyself to slumber. For he saith, 
 Watch, for in such an hour as ye think not the Son of Man 
 (3.) cometh. But seeing that it behoved us to know the signs of 
 the end, and whereas we are looking for Christ, therefore, that 
 we may not be deceived and perish, nor be led astray by that 
 false Antichrist, the Apostles, moved by the divine will, address 
 «ot' •/• themselves by a providential arrangement to the True Teacher, 
 Maf.24 an d say, Tell us, when shall these things be, and what shall be 
 3 - the sign of Thy coming, and of the end of the world? We look 
 for Thee to come again,'but Satan is transformed into an Angel 
 of light; put us therefore on our guard, that we may not wor- 
 ship another instead of Thee. And He, opening His divine 
 ver. 4. and blessed mouth, says, Take heed that no man deceive you. 
 And you, hearers, who now as it were see Him with the eyes 
 of your mind, listen to Him saying the same things to you 
 likewise; Take heed that no man deceive you. And this 
 word exhorts you all to give heed to what is spoken ; for it 
 is not a tale of things gone by, but a prophecy of things 
 future, and which will surely come. We prophesy not, for 
 we are unworthy; but we set before you the things which 
 are written, and tell you the signs. Observe thou, which 
 of them have already come to pass, and which yet remain ; 
 and make thyself safe. 
 Mat 24, 5. Take heed that no man deceive you: for many shall 
 First come in My name, saying, T am Christ, and shall deceive 
 si § n - many. This has happened in part: for erenow Simon Magus 
 said this, and Menander, and some others of the godless 
 leaders of heresy; and others say it in our days, or shall 
 say it after us. 
 Second 6. The second sign. And ye shall hear of wars and rumours 
 itTv. 6. of wars. Is there ihen at this time war between Persians 
 and Romans for Mesopotamia, or no? Does nation rise 
 up against nation and kingdom against kingdom, or no ? 
 Luke2i )jf 4 w ,rf there shall be famines and pestilences and earthquakes 
 xupZ- in divers places. These things have already come to pass ; 
 ms. Cyr. an( ] a g a iii 5 And fearful sights from heaven, and mighty 
 reo.text. storms. Watch therefore, he says, for ye know not what 
 Mat.24, j wur y 0Ur Lord doth come. 
 
Hatred andstrife between, Bishops and between Churches. 187 
 
 7. Next we seek our own sign of His coming; we members (4.) 
 of the Church seek the Church's sign. And the Saviour says, i«*x w/ . 
 And then shall many be offended, and shall betray one 1 ^™"- 
 another, and shall hate one another. If thou hear that 10. ' 
 bishops advance against bishops, and clergy against clergy, si ^ rd 
 and people against people even unto blood", be not troubled; 
 for it has been written before. Heed not the things now hap- 
 pening, but the things which are written; nor even though I 
 who teach thee perish, do thou perish with me ; nay, a hearer 
 may even become better than his teacher, and he who came 
 last may be first, since even those of the eleventh hour the 
 Master receives. If among the Apostles there was found trea- 
 son, dost thou wonder that even among bishops there is found 
 hatred of the brethren ? But the sign concerns not only 
 rulers, but the people also ; for He says, And because iniquity lb. v. 12. 
 shall abound, the love of many shall wax cold. Will any 
 then among those present boast that he entertains friendship 
 unfeigned towards his neighbour ? Do not the lips often kiss, 
 and the countenance smile, and the eyes brighten forsooth, 
 
 a S. Cyril here describes the state of 
 the Church, when orthodoxy was for a 
 while trodden under foot, its maintainers 
 persecuted,andthevarietiesofArianism, 
 which took its place, were quarrelling 
 for the ascendancy. Gibbon quotes two 
 passages, one from a pagan historian of 
 the day, another from a Father of the 
 Church, which fully bear oat S. Cyril's 
 words. What made the state of things 
 still more deplorable, was the defection 
 of some of the orthodox party, as Mar- 
 cellus, into opposite errors; while the 
 subsequent secessions of Apollinaris and 
 Lucifer, shew what lurking disorders 
 there were within it at the time when 
 S. Cyril wrote. (Vid. infra 9.) The 
 passages referred to are as follows: 
 " The Christian Keligion," says Ammi- 
 anus, " in itself plain and simple, he 
 (Constantius) confounded by the dotage 
 of superstition. Instead of reconciling 
 theparties by the weight of his authority, 
 he cherished and propagated, by vain 
 disputes, the differences which his vain 
 curiosity had excited. The highways 
 were covered with troops of Bishops, 
 galloping from every side to the assem- 
 blies," which they call synods; and while 
 they laboured to reduce the whole sect to 
 their own particular opinions, the public 
 establishment of the posts was almost 
 
 ruined by their hasty and repeated 
 journeys." Hist. xxi. 16. S. Hilary of 
 Poictiers thus speaks of Asia Minor, the 
 chief seat of the Arian troubles : " It is a 
 thing equally deplorable and dangerous, 
 that there are as many creeds as opinions 
 among men, as many doctrines as inclin- 
 ations, and as many sources of blas- 
 phemy as there are faults among us ; 
 because we make creeds arbitrarily, and 
 explain them as arbitrarily. The Homo- 
 ousion is rejected and received and ex- 
 plained away by successive synods. The 
 partial or total resemblance of the Father 
 and of the Son is a subject of dispute 
 for these unhappy divines. Every year, 
 nay, every moon, we make new creeds 
 to describe invisible mysteries. We re- 
 pent of what we have done, we defend 
 those who repent, we anathematize those 
 whom we defended. We condemn either 
 the doctrine of others in ourselves, or our 
 own in that of others ; and reciprocally 
 tearing one another to pieces, we have 
 been the cause of each other's ruin." ad 
 Constant, ii. 4, 5. Gibbon's translations 
 are used, which, though diffuse,arefaith- 
 ful in their matter. What a contrast 
 do these descriptions present to Athana- 
 sius' uniform declaration, that the whole 
 question was really settled at Nicaea, and 
 no other synod or debate was necessary ! 
 
188 Divisions in the Church make way for Antichrist. 
 
 Lect. while the heart is planning guile, and plotting mischief with 
 " - words of peace ? 
 
 Fourth 8. Thou hast this sign also. And this Gospel of the king- 
 Ib!v.U.d om shall be preached in all the world for a witness unto all 
 nations, and then shall the end come. And as we see, 
 nearly the whole world is now filled with the doctrine of 
 Christ. 
 Fifth 9. And what comes to pass after this ? When ye therefore 
 Iifv'j5 shall see the Abomination of Desolation, spoken of by Daniel 
 the Prophet, stand in the Holy Place, {whoso readeth, let him 
 Ib.v.23. understand.) And again, Then if any man shall say unto you, 
 Lo, here is Christ, or, there, believe it not. Hatred of the bre- 
 thren makes room next for Antichrist; for the devil prepares 
 beforehand divisions among the people, that he who is to 
 come may be acceptable to them. But God forbid that any 
 of Christ's servants here r or elsewhere, should side with the 
 enemy! Concerning this matter the Apostle Paul writing 
 2Thess.has given a manifest sign, saying, For that day shall not 
 2 > " ' come, except there come a falling away first, and that man 
 of sin be revealed, the son of perdition, who opposeth and 
 exalteth himself above all that is called God, or that is 
 worshipped ; so that he as God siiteth in the temple of God, 
 shewing himself that he is God. Remember ye not that when 
 I was yet with you, I told you these things ? And now ye 
 know what withholdeth, that he might be revealed in his time. 
 For the mystery of iniquity doth already work, only he who 
 now letteth will let, until he be taken out of the way. And 
 then shall that wicked be revealed, whom the Lord shall 
 consume with the spirit of His mouth, and shall destroy with 
 the brightness of His coming. Even him, whose coming is 
 after the working of Satan, with all power and signs and 
 lying wonders, and with all deceivableness of unrighteous- 
 ness in them that perish. Thus wrote Paul, and now is the 
 am?™- falling away. For men have fallen away from the right 
 faith ; and some preach the identity of the Son with the 
 Father, and others dare to say that Christ was bronght into 
 l£a&* being, from a substance which had a beginning. And 
 "**"' formerly the heretics were manifest ; but now the Church is 
 filled with heretics in disguise. For men have fallen away 
 2 Tim. from the truth, and have itching ears. Is it a plausible 
 
 4,3. 
 
 ffiOt. 
 
 uio'Traro 
 
SatanforestalledtheTruthinpaganism,toprejudicemenagahistit.\9>9 
 
 theory? all listen to it gladly. Is it a word of correction? 
 all turn away from it. Most have departed from right words, »^«»- 
 and rather choose the evil, than desire the good. This there- 
 fore is the falling away, and the enemy is soon to be looked 
 for: and already he has begun to send forth his forerunners b , 
 that being ready, he may then come upon the prey. Look 
 therefore to thyself, O man, and watch over thy soul. The 
 Church now charges thee before the Living God; she de- 
 clares to thee the things concerning Antichrist before they 
 arrive. Whether they will happen in thy time we know not, or 
 whetherthey will happen after thee we know not; but it is well 
 that, knowing these things, thou shouldest be on thy guard. 
 
 10. The true Christ, the Only-begotten Son of God, comes (4.) 
 no more from the earth. If any come seeing visions in the 
 wilderness, go not forth; if they say, Lo, here is Christ, lo, Mat.24, 
 there, believe it not. Downwards and to the earth look no 
 longer; for the Sovereign descends from heaven, not alone as 
 before, but with many, attended by tens of thousands of 
 Angels; nor secretly as the dew on the fleece; but shining v.Ps.72, 
 forth openly as the lightning. For He hath said Himself, 
 
 As ike lightning cometh out of the east, and shineth even unto Mat.24, 
 the west, so shall also the coming of the Son of Man be; and 
 again, And they shall see the Son of Man coming in tfAeIb.v.30. 
 clouds with power and great glory, and He shall send His 
 Angels with a great sound of a trumpet; and the rest. 
 
 11. But as, when formerly he was to take man's nature, 
 and God was expected to be born of a Virgin, the devil, to 
 create prejudice against this, craftily spread fables before- 
 hand among the idol-worshippers, of false gods, begetting 
 and born of women, that, the falsehood having got possession 
 of the ground, the truth also, as he supposed, might be disbe- 
 lieved ; so now, since the true Christ is to come a second time, 
 the adversary, taking advantage of the expectation of the sim- 
 ple, and especially of them of the circumcision, brings in a cer- 
 tain man who is a wizard, and most expert in the beguiling 
 craftiness of sorceries and enchantments ; who shall seize 
 
 b rohs iauroS ^aSgi/taus. The Arian gory calls the Bishop of Constantinople 
 
 troubles ; this was the common opinion of his day a " forerunner of Antichrist," 
 
 of the Fathers of the day. Vid. Athan. a,slaemg ambitious of the title of TJniver- 
 
 Apol. contr. Arian. fin. Basil. Ep. 264. sal Bishop, and creating divisions in the 
 
 Hilar, in Auxent. 5. Hence Pope Gre- Church. Vid. Epist. vii. 33. 
 
190 Antichrist a king; his reign three gears and a half. 
 
 Lect. upon the power of the Roman empire, and shall falsely style 
 — himself Christ; by this name of Christ deceiving the Jews, 
 
 ffvnrof. 
 
 who are looking for the Anointed, and seducing those of the 
 Gentiles by his magical illusions. 
 
 12. But this aforesaid Antichrist comes when the times of 
 the Roman empire shall have been fulfilled, and the end 
 of the world is now drawing near. There shall rise up 
 together ten kings of the Romans, reigning in different parts 
 perhaps, but all about the same time ; and after these shall 
 arise Antichrist, the eleventh king, who by his magical craft 
 shall seize upon the Roman power; and of the kings who 
 reigned before him, three he shall humble, and the remaining 
 seven he shall keep in subjection to himself. At first indeed 
 xiytis h e w iM P u t on a s hew of mildness, (as though he were a 
 t« ««! learned and discreet person,) and of soberness and benevo- 
 lence : and having by the signs and lying wonders of his 
 magical deceit, beguiled the Jews, as though he were the 
 expected Christ, he shall afterwards characterize himself by 
 all kinds of excesses of cruelty and lawlessness, so as to 
 outdo all unrighteous and ungodly men who have gone 
 before him; displaying against all men, but especially against 
 us Christians, a spirit murderous and ruthless, merciless and 
 crafty. And he shall perpetrate such things for three years 
 and six mouths only; and then he shall be destroyed by the 
 glorious second advent from heaven of the only-begotten Son 
 of God, our Lord and Saviour Jesus, the true Christ, who 
 2 Tbes. shall slay Antichrist with the spirit of His mouth, and shall 
 2 > 8> deliver him over to the fire of hell. 
 
 /g \ 13. Now these things we teach, not of our own ingenuity, 
 lxxx»- k ut having learned them out of the divine Scriptures of the 
 nwn- Church, and chiefly from the prophecy of Daniel in the text; 
 as Gabriel also the Archangel interpreted it, speaking thus ; 
 Dan. 7, The fourth beast shall be the fourth kingdom upon earth, 
 | 3 - which shall surpass all kingdoms. And that this kingdom is 
 that of the Romans, has been the tradition of the Churches in- 
 terpreters. For as the first kingdom which became renowned 
 was that of the Assyrians, and the second, that of the Medes 
 and Persians together, and after these, that of the Mace- 
 donians was the third, so the fourth kingdom now is that of 
 the Romans. Then Gabriel goes on to interpret, saying 
 
Antichrist will pretend to miracles; he will abhor idols. 191 
 
 And the ten horns out of this kingdom are ten kings that ver. 24. 
 shall arise; and another king shall rise up after them, and ep ' 
 he shall surpass in wickedness all who were before him; (he 
 says, not only the ten, but also all who were before him;) 
 and he shall subdue three kings; (manifestly out of the ten 
 former kings, but it is plain that having subdued three, he will 
 be the eighth king ;) and he shall speak great words against v. 25. 
 the Most High. A blasphemer is he and an outrageous 
 person, not inheriting his kingdom from his fathers, but 
 usurping power by means of sorcery. 
 
 14. And who is this, and of what sort of working ? Inter- 
 pret to us, O Paul. Whose coming, he says, is after £Ae2Thess. 
 working of Satan, with all power and signs and lying ' 
 wonders; implying, that Satan uses him as an instrument, 
 working personally through him: for knowing that his judg-aoiwja- 
 ment hath now no longer respite d , he henceforth wages war 1 ™*" 5 " 
 no more by his ministers, as is his wont, but by himself more 
 openly. And in all signs and lying wonders ; for the father 
 
 of falsehood will make a shew of the works of falsehood, that 
 the multitude may think that they see a dead man raised, when 
 he is not raised, and the lame walking, and the blind seeing, 
 when the cure has not been wrought. 
 
 15. And again he says, Who opposeth and exalteth himself (6.) 
 above all that is called God, or that is worshipped; {above 2 Thess. 
 every God; Antichrist therefore will abhor the idols,) so ' 
 that he sitteth in the temple of God. What temple ? He 
 means, the Temple of the Jews which has been destroyed. For 
 
 God forbid that it should be the one in which we are! 
 Wherefore say we this ? lest we should be supposed to favour 
 ourselves. For since he comes to the Jews as Christ, and 
 desires to be worshipped by the Jews, he will make great 
 account of the Temple, that he may more completely beguile 
 them; making it seem that he is the man of the race of 
 David, who shall build up the Temple which was erected by 
 Solomon 6 . And Antichrist shall come at the time when 
 there shall not be left one stone upon another in the Temple, 
 
 « " And the beast that was, and is e This was the common opinion of 
 
 not, even he is the eighth, and is of the the early Fathers, vid. Iren. Hser. v. 
 
 seven, and goeth into perdition.'' Rev. 25. 30. Greg. Naz. Orat. 47- 14. &o. 
 
 If li. Cyril wrote this before Julian's attempt 
 
 d Vid. Iren. Haer. v. 26. 2. to rebuild the Jewish Temple. 
 
192 The persecution under Antichrist. 
 
 Lect. according to the doom pronounced by our Saviour'; for 
 ~ XV- when, either through decay of time, or demolition for the use 
 of new buildings, or ensuing from other causes, every stone 
 shall have been overthrown, not merely of the outer circuit, 
 but of the shrine also, where the Cherubim were, then shall 
 he come with all signs and lying wonders, exalting himself 
 against all idols; at first indeed feigning a philanthropic, but 
 afterwards displaying his relentless temper, and that chiefly 
 Dan. 7, against the Saints of God. For he says, And I beheld, and 
 21 • the same horn made war with the saints; and again elsewhere, 
 Dan.12, and there shall be a time of trouble, such as never was since 
 there was a nation even to that same time. Dreadful is that 
 beast, a mighty dragon, unconquerable by man, ready to 
 devour; concerning whom though we have more things to 
 speak out of the divine Scriptures, yet we will content our- 
 selves with thus much, in order to keep within compass. 
 
 16. Wherefore the Lord knowing the mightiness of the 
 adversary, extends his indulgence to the religious, saying, 
 Mat.24, Then let them which be in Judea flee to the mountains. 
 16, But if any man is conscious that he is very stout-hearted, to 
 encounter Satan, let him stand ; (for I do not despair of the 
 Rom. 8, Church's nerves,) and let him say, Who shall separate us from 
 JJ "the love of Clirist. Thus, let those of us who are fearful 
 provide for our own safety; and let those of us who are of a 
 Mat.24, good courage, remain: for there shall be great tribulation, 
 31 " such as was not since the beginning of the world, no, nor ever 
 shall be. But thanks be to God who hath confined the 
 •v. 22. violence of that tribulation to a few days; for He says, But 
 for the elects sake those days shall be shortened; and Anti- 
 christ shall reign for three years and a half only. We speak 
 *«*{»• not from Apocryphal books 5 , but from Daniel; for he says, 
 
 f Even S. Chrysostom, after the awfal of A ntichrist always appeal to the Apo- 
 
 defeat of Julian's attempt, which was calypse as well as to Daniel. Vid. Iren. 
 
 attended by a considerable disturbance v. 26. 1. Hippol. de Antichr. 34. &c. 
 
 of the ground on which the Temple had Cyril then must have intentionally 
 
 stood, pronounces that the prophecy omitted mention of the Apocalypse in 
 
 against "one stone on another" was treating this subject; and he here seems 
 
 not yet fulfilled, vid. Horn. 75. in Matt, to give the reason of it. At the same time 
 
 Ed . Ben. he may be alluding to other Apocryphal 
 
 t " Somehave thought that Cyril here works, e. g. those of the Millenarians, 
 alludes to the Apocalypse." (vid. note a &c." Ed. Ben. The Canonicity of the 
 on Catech. iv. 33. p. 48. Ibid, note c on Apocalypseis sufficiently established by 
 36. p. 51.) " which is not improbable. . itsgeneralreceptionby the Church in the 
 All those ancient writers, whom he fol- fifth century, whatever doubts before ex- 
 lows in this Lecture, in their description isted in particular parts of Christendom. 
 
 QirJV. 
 
The Mattyrs in the time of Antichrist. 193 
 
 And they shall be given into his hand until a time and times Dan. 7, 
 
 and the dividing of time. A time is the one year in which 
 
 his coming shall have increase; and the limes are the 
 
 remaining two years of iniquity, which make up the sum of 
 
 the three years; and the dividing of time is the six months. 
 
 And again in another place Daniel says the same thing, And Dan. 12, 
 
 he stcare by Him that liveth for ever that it shall be for a 
 
 time, times, and a half. And some peradventnre have 
 
 referred what follows also to this; namely, the thousand too Dan. 12, 
 
 11 
 hundred and ninety days; and, Blessed is he that waiieth ' 
 
 and cometh to the thousand three hundred and Jive and 
 
 thirty days. For this cause we must hide ourselves and fly; 
 
 for perhaps we shall not have gone over the cities of Israel, Mat.10, 
 
 till the Son of Alan be come. 
 
 17. Who then is that blessed man, who shall at that time (8.) 
 
 devoutly witness for Christ? For I say that those Martyrs 
 
 excel all martyrs. For hitherto they have only wrestled with 
 
 men ; but the Martyrs in the time of Antichrist shall do battle 
 
 with Satan in his own person. And former persecuting kings *•>*'*(*■ 
 
 have only put to death; they have not pretended to raise the'"**'" 
 
 dead, nor shewed the appearance of signs and wonders. 
 
 But in his time there shall be the evil seductions both of fear 
 
 and of deceit, insomuch that if it were possible they shall Mat.24, 
 
 deceive the very elect. Let it never enter into the heart of 
 
 any then alive to ask, " What did Christ more? By what 
 
 power does this man work these things ? Unless God had 
 
 pleased, He would not have allowed them." The Apostle 
 
 warns thee and says beforehand, And for this cause God 2 Thess. 
 
 . 2 11.12. 
 
 shall send them strong delusion; (send, that is, shall allow to ' 
 happen;) not that they might be excused, but that they might 
 be damned. Wherefore? They, he says, who believed not the 
 Iruth, that is, the true Christ, but had pleasure in unrighte- 
 ousness, that is, in Antichrist. But God permits these things, 
 as in the persecutions which happen from time to time, so 
 also then, not because He wants power to hinder them, but 
 because according to His wont He crowns His own Cham- 
 pions by means of patience, as He did His own Prophets and 
 Apostles; to the end that after having toiled for a little while 
 they may inherit the eternal kingdom of heaven, according 
 to that which Daniel says, And at that time thy people shall 1. 2 .° 
 
 o 
 
194 The coming of Christ. 
 
 Lect. be delivered, every one that shall be found written in the 
 ' .book, (manifestly, the book of life;) and many of them that 
 
 sleep in the dust of the earth shall awake, some to everlasting 
 life, and some to shame and everlasting contempt ; and they 
 that be wise shall shine as the brightness of the firmament ; 
 and they that turn many to righteousness as the stars for ever 
 and ever. 
 
 18. Take precautions then, O man; thou hast the signs of 
 Antichrist; do not merely keep them in mind thyself, but 
 impart them also freely to all. If thou hast a child according 
 to the flesh, now admonish him of this; if thou hast begotten 
 one through catechising, put him also on his guard, lest he 
 2 Thes.s. receive the false one as the True. For the mystery of iniquity 
 2 ' ' ' doth already work. I fear these wars of the nations ; I fear 
 the divisions of the churches; I fear the mutual hatred of the 
 brethren. But enough on this subject ; only God forbid that 
 it should be fulfilled in our days; nevertheless, let us be on 
 our guard. And thus much concerning Antichrist. 
 (9.) 19. But let us wait and look for the Lord's coming upon the 
 clouds from heaven. Then shall the Angelic trumpets sound ; 
 l Thess. the dead in Christ shall rise first, — the religious persons, who 
 ' ' are alive shall be caught up in the clouds, receiving as the 
 reward of their labours, more than human honour, inasmuch 
 as theirs was a more than human strife; according as the 
 v. 16.17. Apostle Paul writes, saying, For the Lord Himself shall 
 descend from heaven with a shout, with the voice of the Arch- 
 angel, and with the trump of God: and the dead in Christ 
 shall rise first. Then we which are left and remain shall be 
 caught up together with them in the clouds, to meet the Lord 
 in the air; and so shall we ever be with the Lord. 
 
 20. This coming of the Lord, and the end of the world, was 
 Eocles. known to the Preacher; who says, Rejoice, O young man, in 
 v. io.' '% youth, and in what follows; Therefore remove anger from 
 mar g- thy heart, and put away evil from thy flesh; . . . and re- 
 lb.i2,i'jnember thy Creator .... while the evil days come not, .... 
 ver. 2. while the sun, or the light, or the moon, or the stars be not 
 ver. 3. darkened, . . . and those that look out of the windows be not 
 ver. 6. darkened; (covertly meaning the faculty of sight;) or ever the 
 silver cord be loosed; (he speaks of the assemblage of the 
 stars, for their appearance is like silver ;) and the flower of 
 
The resurrection of the dead. 195 
 
 gold be bruised; (thus veiling the mention of the golden £»%«», 
 sun ; for this flower is a well-known plant, having many ray-like c ^f£~ 
 leaves shooting out round it;) and they rise up at the voice &*>*'/"!• 
 of the bird, and they see from the height, and terrors be in™ 
 the way. What shall they see ? Then shall they see the Son *'»»■ 
 of man coming in the clouds of heaven ; and they shall mourn gep t . ' 
 tribe by tribe. And what shall come to pass when the Lord is Mat -24, 
 come ? The almond tree shall blossom, and the grasshopper Ze'ch.12, 
 shall grow in substance, and the briar shall be scattered^' s , eftm 
 abroad. And as the interpreters say, the blossoming almond 12, 5. 
 signifies the departure of winter; and our bodies shall after jj'^. 
 the winter blossom with a heavenly flower. And the grass-**i' s - 
 hopper shall grow in substance, (that means the winged soul 
 clothing itself with the body,) and the briar shall be scattered 
 abroad, (that is, the transgressors who are like thorns shall 
 be scattered.) 
 
 21. Thou seest how they all anticipate the coming of the 
 Lord. Thou seest how they know the voice of the bird. Let Eccles. 
 us know what sort of voice this is. For the Lord Himself \ Th e ' ss . 
 shall descend from heaven with a shout, with the voice ofthe^ ]6 - 
 Archangel, and with the trump of God. The Archangel shall 
 shout aloud and say to all, Rise to meet the Lord. And fear- 
 ful will be that descent of our Master. David says, Our God FsS0 > 3 - 
 shall come and shall not keep silence ; afire shall devour before 
 Him, and it shall be very tempestuous round about Him, and 
 the rest. The Son of Man shall come to the Father, accord- Dan - 7 > 
 
 13. 10. 
 
 ing to the text, with the clouds of heaven, and with a stream 
 of fire, which is to try men 1 , following as His train. Then if iCor.3, 
 any man's works are of gold, he shall be made brighter; if any 
 man's course of life be like stubble, and without substance, he &,u * im 
 shall be burned by the fire. And the Father shall sit, having 
 His garment white as snow, and the hair of His head like the j^ an ' 7 ' 
 pure wool. And this is spoken after the manner of men; 
 wherefore ? Because He is the King of those who are not 
 defiled with sins ; for, He says, your sins shall be as white as Isl > 18 - 
 snow, and shall be as wool, which is the emblem of the for- 
 giveness of sins, or of sinlessness itself. But the same Lord 
 
 h laxi/turnmv. This is a common ture. Vid. Ambrose, (in Ps. 37, 14.) 
 Greek opinion, that the fire of the last Hilary, (in Matth. 2. §. 4.) &e. 
 judgment will be purgatorial in its na- 
 
 o2 
 
196 The Cross the sign of the Son of Man in heaven. 
 
 Lect. shall come from heaven in the clouds, who ascended in the 
 ^~ C 1° U( ^ S ; f 01 ' He Himself hath said, And they shall see the Son 
 30. of Man coming in the clouds of heaven, with power and great 
 
 glory. 
 
 (10.) 22. But what is the sign of His coming ? lest the hostile 
 
 Mat.24, power dare to coun terfeit it. And there shall appear, He says, 
 
 the sign of the Son of Man in heaven. But Christ's own true 
 
 v. supra s ig n i s theCross; a sign of a luminous Cross shall go before 
 
 41." the King, plainly declaring Him who was formerly crucified: 
 
 Zecj,. that the Jews who before pierced Him and plotted against 
 
 12, io. i-]i mj w hen they see it, may mourn tribe by tribe, saying, "This 
 
 Se p t ' is He who was smitten, this is He whose face they spat on, 
 
 this is He on whom they put chains, this is He whom of old 
 
 they crucified, and set at nought; whither, they will say, 
 
 shall we flee from the face of His wrath ?" But the Angel 
 
 hosts shall encompass them, so that they shall not be able to 
 
 flee any where. The Sign of the Cross shall be a terror to 
 
 His foes; but joy to His friends who have believed in Him, 
 
 or preached Him, or suffered for His sake. Who then is that 
 
 blessed man,who shall be found the friend of Christ? That King, 
 
 so great and glorious, attended by trains of Angels, the fellow 
 
 of the Father's throne, will not despise His own servants. 
 
 Mat.24, For lest His Elect be confused with His foes, He shall send 
 
 31 
 
 His Angels with a great sound nf a trumpet, and they shall 
 gather together His elect from the four winds. He despised 
 not one, even Lot; how then shall He despise many righ- 
 teous ? Come, ye blessed of My Father, will He say to them 
 who shall then ride on chariots of clouds, and be collected 
 by Angels. 
 
 23. But some one present will say, " I am a poor man, or 
 again, I shall perhaps be found at that time sick and in bed;" 
 or, " I am but a woman, and I shall be taken at the mill : shall 
 we then be despised?" Be of good courage, Oman; the Judge is 
 
 Is. ii , 3. n0 re specter of persons ; He willnotjudge according to aman's 
 appearance, nor reprove according to his speech. He honours 
 not thelearned before the simple, nor the rich before the needy. 
 Though thou be in the field, the Angels shall take thee; think 
 not that He will take the landlord, and will leave thee the farmer. 
 Though thou be a slave, though thou be poor, be not any whit 
 
 7. ' distressed; He who took the form of a servant despises not 
 
Sins after Baptism recorded against the day of judgment. 197 
 
 servants. Though thou be laid sick upon thy bed, yet it is 
 written, Then shall two be in one bed ; I he one shall be taken, Luke] 7 
 and the other left. Though thou be of necessity put to 34- 
 grind, whether thou be man or woman; though thou have is 2 if' 
 children, and sit beside the mill, yet He who by His mightv-'Exod. 
 bringeth out them that are bound, overlooks thee not. He who g e ' t ' 
 brought forth Joseph out of ward and bondage to a kingdom, Ps.68,6. 
 redeems thee also from thy afflictions into the kingdom of ep " 
 heaven. Only be of good cheer, only work, only strive cheer- 
 fully ; for nothing is lost. Every prayer of thine, every v. Acts 
 Psalm' thou siugest is recorded; every alms-deed, every fast ' 4 " 
 is recorded ; every marriage duly observed is recorded ; con- i yKi i- 
 
 tinence kept for God's sake is recorded; but the first crowns "."f' 1-6 ' 
 * . - widow- 
 
 in record are those of virginity and purity; and thou shalthood. 
 
 shine as an Angel. But as thou hast gladly listened to the 
 
 good things, listen without shrinking to the contrary. Every 
 
 covetous deed of thine is recorded; every act of fornication 
 
 is recorded against thee, every false oath of thine is recorded, 
 
 every blasphemy, every sorcery, every theft, every murder. All 
 
 these things are henceforth recorded, if thou do them after 
 
 having been baptized; for thy former deeds are blotted out. 
 
 24. When the Son of man, He says, shall come in His glory, r-t-i \ 
 
 and all the Angels with Him. Behold, O man, before what Mat.25 
 
 multitudes thou shalt come to judgment. The whole race of si- «' 
 
 men will then be present. Reckon, therefore, the numbers of»Ayy,. 
 
 the Homan nation ; reckon the numbers of all the barbarian *-°>> h °ly, 
 
 . rectexfc 
 
 tribes now living, and of those who have died within the last 
 hundred years; reckon how many nations have been buried 
 during the last thousand years; reckon all from Adam to this 
 day. Great indeed is the multitude ; but yet it is little, for 
 the Angels are many more. They are the ninety and nine v. Mat. 
 sheep, but mankind is the single one. For according to the l ' 12 ' 
 extent of universal space, must we reckon the number of its 
 inhabitants. The whole earth is but as a point in the midst 
 of this one heaven ; and the heaven which encircles it con- 
 tains as great a multitude of inhabitants as it has extent. 
 And the heaven of heavens contains unimaginable numbers. 
 And it is written, Thousand thousands ministered unto Him, x> aa . 7 
 and ten thousand times ten thousand stood before Him; not 10, 
 that the multitude was only so great, but the Prophet could 
 
198 The last judgment. 
 
 Lect. not express more than these. And then will be present at 
 
 XV " the judgment, God, the Father of all, Jesus Christ being 
 
 seated with Him, and the Holy Ghost being with Them ; 
 
 and the angelic trumpet shall summon all of us, bearing our 
 
 deeds. Ought we not then now to be sore troubled at this ? 
 
 Think it not a slight doom, O man, putting punishment apart, 
 
 to be condemned in the presence of so many. Shall we not 
 
 then choose rather to die many deaths, than be condemned 
 
 by friends? 
 
 (12.) 25. Let us shudder then, brethren, lest God condemn us ; 
 
 who needs not enquiry or proofs, to condemn. Say not, in 
 
 the night I committed fornication, or wrought sorcery, or did 
 
 any other thing, and there was no man by. Out of thine own 
 
 Rom. 2, conscience shalt thou be judged, thy thoughts the mean 
 
 while accusing or else excusing, in the day when God shall 
 
 judge the secrets of men. The terrible countenance of the 
 
 Judge will force thee to speak the truth ; or rather, even 
 
 though thou speak not, it will convict thee. For thou shalt 
 
 rise clothed with thy own sins, or else thy righteousness. 
 
 And this has the Judge Himself declared, saying, (for it is 
 
 John 5, Christ who judges, for the Father judgeth no man, but hath 
 
 committed all judgment unto the Son, not divesting Himself 
 
 w^Msn, f His power, but judging through the Son; therefore the 
 
 Cat. xi! Son judgeth by the will of the Father; for the wills of the 
 
 22, Father and of the Son are not different, but one and the 
 
 same ;) what then says the Judge, as to whether thou shalt 
 
 -p. Mat. bear thy works, or no ? And before Him shall they gather all 
 
 Phil 2 na ti° ns: (f° r m tne presence of Christ every knee must bow, 
 
 10. of things in heaven, and things in earth, and things under the 
 
 earth:) and He shall separate them one from another, as a 
 
 shepherd divideth his sheep from the goats. How does the 
 
 shepherd make the separation ? Does he examine outof a book 
 
 which is a sheep and which a goat ? or does he distinguish 
 
 by their plain marks ? Does not the wool shew the sheep, 
 
 and the hairy and rough skin the goat ? In like manner, if 
 
 thou hast now been cleansed from thy sins, thy deeds shall be 
 
 henceforth as pure wool; and thy robe shall remain un- 
 
 Cant. 5, stained, and thou shalt even say, / have put off my coat, how 
 
 shall I put it on ? By thy vesture shalt thou be known for a 
 
 sheep. But if thou be found hairy, like Esau, who was rough 
 
How to prepare for the last judgment. 199 
 
 with hair, and wicked in mind, who for food lost his birth- 
 right and sold his privilege, thou shalt be among those on 
 the left hand. But God forbid that any here present should 
 be an outcast from grace, or for his evil deeds be found on 
 the left hand among the ranks of the sinners! 
 
 26. Terrible in good truth is the judgment, and terrible is (13.) 
 the news of it. The kingdom of heaven is before us, and 
 everlasting fire is made ready. How then, some one will say, 
 should we escape the fire ? And how should we enter into 
 the kingdom ? I was an hung'red, He says, and ye gave me Matt. 
 meat. Learn now the way; there is here no need of allegory, 25 ' 35 ' 
 but to fulfil what is said. I was an hungred, and ye gave 
 me meat; I was thirsty, and ye gave me drink; I was a 
 stranger, and ye took me in; naked, and ye clothed me; I 
 was sick, and ye visited me; I was in prison, and ye came 
 unto me. These things if thou do, thou shalt reign together 
 with Him ; but if thou do them not, thou shalt be condemned. 
 At once then begin to work these things, and abide in the 
 faith ; lest, like the foolish virgins, tarrying to buy oil, thou 
 be shut out. Be not confident because thou merely possessest 
 the lamp, but constantly keep it burning. Let the light of 
 thy good works shine before men, and let not Christ be 
 blasphemed on thy account. Wear thou the garment of in- 
 corruption', resplendent with good works; and that which 
 thou hast received from God to dispense as a steward, dis- 
 pense thou profitably. Hast thou been put in trust with 
 riches ? Dispense them well. Hast thou beeu entrusted with 
 the word of teaching ? .Be a good steward thereof. Canst 
 thou bring over to the Church the souls of the hearers? Do 
 this diligently. There are many doors of good stewardship. 
 Only let none of us be condemned and cast out ; so we may 
 with boldness meet Christ the Everlasting King, who reigns 
 for ever. For He reigns for ever, who having died for quick 
 and dead, shall be judge of quick and dead. And as also 
 Paul says, For to this end Christ both died and rose and^- om - 
 revived, that He might be Lord both of the dead and living. 
 
 27. And shouldest thou ever hear any say that the kingdom (14.) 
 of Christ shall have an end, abhor thou the heresy; it is 
 another head of the dragon, lately sprung up in Galatia. 
 1 Vid. Greg. Naz. Orat, 42. n. 26. Const. Apost. viii. 6. 
 
200 Christ's kingdom is without end. 
 
 Lect. A certain one 11 has dared to affirm, that after the end of the 
 
 —world Christ shall reign no longer; and he has dared to say, 
 
 that the Word which came forth from the Father shall be 
 its vari- a g a i n absorbed into the Father, and shall be no more ; utter- 
 
 pet a.vct~ . 
 
 xuhls. ing such blasphemies to his own perdition. For he has not 
 
 John 8, listened to the Lord, saying, The Son abideth for ever. He 
 
 has not listened to Gabriel, saying, And He shall reign over 
 
 33. ' the house of Jacob for ever, and of His kingdom there shall 
 
 he no end. Consider this text. Heretics of this day teach in 
 
 disparagement of Christ, while Gabriel the Archangel taught 
 
 the eternal abiding of the Saviour; whom then wilt thou 
 
 rather believe? wilt thou not rather give credence to Gabriel? 
 
 ■rm **f Listen to the testimony of Daniel in the text; I saw in the 
 
 Dan. 1, night visions, and behold, one like the Son of Man came with 
 
 13- 14, the clouds of heaven, and came to the Ancient of days 
 
 and there was given Him dominion, and glory, and a kingdom, 
 that all people, nations, and languages should serve Him ; and 
 His dominion is an everlasting dominion, which shall not pass 
 away, and His kingdom that which shall not be destroyed. 
 Hold fast this in preference, these things believe, and cast 
 away the words of heresy ; for thou hast heard most explicitly 
 concerning the endless kingdom of Christ. 
 
 28. Thou hast the like doctrine in the interpretation of the 
 
 Dan. 2, Stone, which was cut out of the mountain without hands, 
 
 which is Christ according to the flesh; And [His] kingdom 
 
 shall not be left to other people. And David says in one 
 
 Ps.45,6. place, Thy throne, O God, is for ever and ever ; and in 
 
 Ps. I02,. ano ther place, Thou, Lord, in the beginning hast laid the 
 
 foundation of the earth, and the heavens are the work of Thy 
 
 hands; and then, they shall perish, but Thou remainnst; and 
 in eb 'iV wna ' follows; but Thou art the same, and Thy years shall 
 not fail. Which words Paul has interpreted of the Son. 
 
 29. And wouldest thou know, how they who teach the 
 contrary arrived at such madness ? They read wrongly that 
 ifi C <25 g 00 ^ W01 'd °f the Apostle, For He must reign, till He hath 
 put ail enemies under His feet ; and they say, when His 
 enemies shall have been put under His feet, He shaJl cease 
 to reign, wrongly and foolishly alleging this. For He who 
 is king before He has subdued His enemies, how shall He 
 
 k This was Marcellus, Bishop of Aneyra, Socr. Hist. ii. 19. p. 99. 
 
1 xauti. 
 
 In what sense Christ is subject to the Father. 201 
 
 not the rather be king, after He has gotten the mastery over 
 them ? 
 
 30. They have also dared to say that the Scripture, When (15.) 
 all things shall be subdued unto Him, then shall the Son also 1 Cor - 
 Himself be subject unto Him that put all things under Him, ' 
 that this Scripture shews that the Son shall be absorbed into 
 
 the Father. Shall ye then, O most impious of all men, ye 
 the creatures of Christ, continue ? and shall Christ, by whom 
 both you and all things were made, perish ? Such a word is 
 blasphemous. But further, how shall all things be made subject 
 unto Him ? Shall they perish, or continue ? Shall then the 
 other things, when subject to the Son, abide, and shall the 
 . Son, when subject to the Father, not abide ? For He shall 
 be subject, not because He shall then begin to be accord- *eifa e - 
 ant to the Father, (for He doth always those things that j"hn8 
 please Him,) but because, then as before, He obeys the 29. 
 Father, yielding, not a forced obedience, but a self-chosen, 
 accordance ; for He is not a servant, that He should be i j" rti ' 
 
 eeiav. 
 
 subject by force, but a Son, that He should comply of Hisvurj? 
 free choice and natural love. *p*vy 
 
 31. But let us examine them; what is the meaning of erqyUf. 
 " until" or " as far as ?" For with this very word will I close 
 with them, and try to expose their error. Since they have 
 dared to say that the words, till He hath put His enemies 
 under His feet, shew that He Himself shall have an end, and 
 have presumed to set bounds to the eternal kingdom of Christ, 
 
 and to bring to an end, as far as words go, His never-ending 
 sovereignty, come now, let us read the like expressions in 
 the Apostle : Nevertheless, death reigned from Adam till Rom. 5, 
 Moses. Did men then die up to this time, and did none " 
 die any more after Moses, or after the Law was there no more 
 death among men ? Well then, thou seest that the word 
 " unto," is not to limit time ; but that Paul rather signified 
 this, — " And yet, though Moses was a righteous and wondrous 
 man, the doom of death which was sent forth against Adam, 
 reached even unto him, and them that came after him ; and 
 this, though they had not sinned like Adam, in the disobe- 
 dience concerning the eating of the Tree." 
 
 32. Take again another similar phrase. For until this day 2 Cor.3, 
 when Moses is read, the vail is upon their heart. Does 
 
202 Exhortation and blessing. 
 
 Lect. " until this day" mean only " until Paul?" Is it not " until 
 ' this day" present, and even to the end f And if Paul say to 
 
 2 Cor. the Corinthians, For we are come as far as unto you also 
 
 is.' 16! * n preaching ine Gospel of Christ, having hope to preach, 
 
 the Gospel in the regions beyond you, thou seest manifestly 
 
 that " as far as" implies not the end, but has something 
 
 following it. In what sense then shouldest thou remember 
 
 l Cor. t take that Scripture, till He hath put all enemies under 
 
 H ^ t j His feet? According as Paul says in another place, But 
 
 13. exhort each other daily, while it is called to-day ; meaning, 
 
 v. Heb. « continually." For as we may not speak of the " beginning 
 
 of the days" of Christ, so neither endure thou any one who at 
 
 any time speaks of the end of His kingdom. For it is written, 
 
 Dan. 7, His kingdom is an everlasting kingdom. 
 
 33. And though I have many more texts out of the divine 
 Scriptures, that the kingdom of Christ has no end ever, I 
 will be content with those above alleged, because of the 
 {16.) advance of the day. But thou, hearer, worship Him only 
 as thy King, fleeing all heretical error. And if the grace of 
 God permit us, the remaining Articles also of the Faith shall 
 be in good time declared to you. And may the God of all 
 keep you all, as ye bear in mind the signs of the end, and re- 
 main unsubdued by Antichrist. Thou hast received the tokens 
 of that Deceiver who is to come ; thou hast received the 
 proofs of the true Christ, who shall openly come down from 
 heaven. Fly 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 the company on the 
 l Tim. right hand; guard that which is committed to thee 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. 
 
LECTURE XVI. 
 
 ON THE ONE HOLY GHOST, THE COMFORTER, WHICH SPAKE IN 
 THE PROPHETS. 
 
 1 Cor. xii. 1, 4. 
 Now concerning spiritual gifts, brethren, I would not have 
 you ignorant. . . . Now there are diversities of gifts, but 
 the same Spirit. 
 
 1. Need have we truly of spiritual grace, that we may 
 discourse concerning the Holy Spirit; not that we may 
 speak suitably to His dignity, for this is impossible, but that 
 in alleging the words of the divine Scriptures, we may not 
 put ourselves in jeopardy. For surely a very fearful thing is 
 written in the Gospels, where Christ says plainly, Whosoever Mat. 12, 
 speaketh a word against the Holy Ghost, it shall not be 32, 
 forgiven him, neither in this world, neither in the world to 
 come. And there is often fear, lest a man, either from igno- 
 rance, or from what is considered religion, speaking what he 
 ought not concerning Him, should receive this doom. The 
 Judge of quick and dead, Jesus Christ, has declared that he 
 hath no forgiveness ; if then any man stumble, what hope 
 
 has he ? 
 
 2. To Jesus Christ's very grace, therefore, it must belong 
 to grant both to us to speak without deficiency, and to you 
 to hear with discretion ; for discretion is needful not to them 
 only who speak, but also to them that hear, lest they hear 
 one thing, and receive a different impression. Let us then 
 speak no thing co ncjernjng the Holy Ghost butjvhat is written ; 
 and if "an y thing be not written, let us not busy qurselve s 
 about it. The Holy Ghost Himself spake the Scriptures ; 
 
204 There is but One Holy Ghost. 
 
 Leot. He has also spoken concerning Himself as much as He 
 pleased, or as much as we could receive. Be those things 
 
 therefore spoken, which He has said ; for whats oever He has 
 not said, we dare not say. 
 (2.) ' 3. There is One Only Holy Ghost, the Comforter; and as 
 there is One God the Father, and no second Father; — and as 
 there is One Only-begotten Son and Word of God, who hath 
 no brother; — so is there One Only Holy Ghost, and no 
 second spirit equal in honour to Him. The Holy Ghost 
 then is Power most mighty, of a divine and unsearchable 
 nature ; for He is a living and intelligent Being, and is the 
 sanctifying principle of all things made by God through 
 Christ. He it is who illuminates the souls of the just ; He 
 was in the Prophets, He was also in the Apostles in the New 
 Testament. Abhorred be they who dare to separate into 
 parts the active power of the Holy Ghost ! There is One 
 God, the Father, Lord of the Old and of the New Testament ; 
 and One Lord, Jesus Christ, who was prophesied of in the 
 Old Testament, and came in the New; and One Holy Ghost, 
 who through the Prophets preached of Christ, and when 
 Christ was come, descended, and manifested Him. 
 
 4. Let no one then divide the Old from the New Testa- 
 ment"; let no one say that the Spirit in the former is one, 
 and in the latter another; for thus he offends against the 
 Holy Ghost Himself, who together with the Father and the 
 Son is honoured, and at the observance of Holy Baptism is 
 included with them in the Holy Trinity. For the Only- 
 
 Mat.28, begotten Son of God said plainly to the Apostles, Go yejand 
 teach all nations, baptizing them in the name of the Father, 
 and of the Son, and of the Holy Ghost- Our hope is in the 
 Father, and the Son, and the Holy Ghost. We preach not 
 three Gods; let the Marcionites be mute; but we preach One 
 God, by One Son, with the Holy Ghost. The Faith is indi- 
 
 iu«/3«;«. visible ; religious worship is undistracted. We neither divide 
 the Holy Trinity, like some; nor do we as Sabellius introduce 
 
 cumin- confusion. But we know according to godliness One Father, 
 who sent His Son to be our Saviour; we know One Son, who 
 promised that He would send the Comforter from the Father; 
 we know the Holy Ghost, who spake jn the Prophets, and 
 
 * As did the Gnostics and Manichees. Philast. Haer. 126. 
 
triv. 
 
 Heretics concerning the Holy Ghost; the Gnostics. 205 
 
 who on the clay of Pentecost descended on the Apostles in 
 the form of fiery tongues, here, in Jerusalem, in the Upper 
 Church of the Apostles b ; for all the choicest privileges 
 belong to us. Here Christ came down from heaven; here 
 the Holy Ghost came down from heaven. And in truth it 
 were most fitting, that as we discourse concerning Christ and 
 Golgotha, upon this Golgotha, so also we should speak con- 
 cerning the Holy Ghost in the Upper Church; yet since He 
 who descended there jointly partakes of the glory of Him 
 who was crucified here, we here speak concerning Him also 
 who descended there: for relig ious worshirjjs Jndi visible. 
 
 5. We would now say somewhat concerning the Holy (3.) 
 
 Ghost; not to declare with exactness His substance, for this' 
 
 6 
 were impossible ; but to speak of the diverse mistakes of some 
 
 concerning Him, (lest we unawares fall upon them;) and to 
 
 block up the paths of error, that we may journey on the 
 
 King's one highway. And if we now for caution's sake repeat 
 
 any of the statements of these heresies, let it recoil on their 
 
 heads, and let us be guiltless, both we who speak, and ye 
 
 who hear. 
 
 6. For the heretics, who are most profane in all things, 
 have sharpened their tongue against the Holy Ghost also, Ps. no, 
 and have dared to utter atrocious things; as Irenseus the?',,, 
 teacher has written in his directions against heresies. Form's, 
 some of them have dared to say that they were the Holy**^"" 
 Ghost; — of whom the first was Simon, the sorcerer spoken of 
 
 in the Acts of the Apostles: for when he was cast out, he 
 presumed to teach such doctrines; and they who are called 
 Gnostics, impious men, have spoken other things against the 
 Spirit, and the abandoned Valentinians again something else; 
 and the profane Manes dared to call himself the Comforter 
 sent by Christ. Others again have taught that the Spirit is 
 different in the Prophets and in the New Testament. Great 
 then is their error, or rather their blasphemy. Abhor there- 
 fore such, and flee from them who blaspheme the Holy Ghost, 
 and have no forgiveness. For what fellowship hast thou with 
 the desperate, thou, who art to be baptized now, and into the 
 Holy Ghost also ? If he who attaches himself to a thief and 
 
 b On Mount Sion, and divided into vid. Epiphan. de Mens. 14. 
 two parts, the Upper and the Lower. 
 
206 Marcionists, Montanists, Manichees. 
 
 Lect. concurs with him, is punishable, what hope shall he have, 
 
 who offends against the Holy Ghost ? 
 
 7. And abhor the Marcionists also, who tear away from the 
 New Testament the text of the Old. For Marcion first, that 
 most impious of men, who first asserted three Gods, knowing 
 that in the New Testament are contained testimonies con- 
 cerning Christ from the Prophets, cut out those taken from 
 the Old Testament, that the King might be left without wit- 
 ness. Abhor those above-mentioned Gnostics, men of know- 
 ledge by name, but fraught with ignorance; who have dared 
 to say such things of the Holy Ghost, as I dare not repeat. 
 (4.) 8. Let the Cataphrygians also be thy abhorrence, and Mon- 
 tanus, their ringleader in evil, and his two so-called prophet- 
 esses, Maximilla and Priscilla. For this Montanus, who 
 was out of his mind and really mad, (for he would not have 
 said such things, had he not been mad,) dared to say that he 
 was the Holy Ghost, — he, miserable man, and filled with all 
 uncleanness and lasciviousness c ; for it suffices but to hint at 
 this, out of respect for the women who are present. And 
 having fixed his abode at Pepuza, a most insignificant 
 hamlet of Phrygia, he falsely named it Jerusalem ; cutting the 
 throats of wretched little children, and chopping them up 
 into horrid food, for the purposes of their so-called mys- 
 teries, — (wherefore till but lately in the time of persecution, we 
 were suspected of doing this, because these Montanists were 
 called, falsely indeed, by the common name of Christians;) — 
 yet he dared to call himself the Holy Ghost, filled as he was 
 with all impiety and savage cruelty, and condemned by a 
 sentence beyond mitigation. 
 
 9. And he was seconded, as was said before, by that most 
 impious Manes also, who blended together what was bad 
 in every heresy; who being the very lowest pit of destruc- 
 tion, collected the doctrines of all the heretics, and wrought 
 out and set forth a yet more novel error. And he dared to 
 say that he himself was the Comforter, whom Christ pro- 
 mised to send. But the Saviour when He promised Him, 
 Luke24, said to the Apostles, But tarry ye in the city of Jerusalem, 
 1 ' until ye be endued with power from on high. What then? 
 
 c These charges against the Monta- other writers, 
 nists are not satisfactorily borne out by 
 
The duty of hating heretics, 207 
 
 did the Apostles who had been dead two hundred years, wait 
 for Manes, until they should be endued with power ; and 
 will any dare to say, that they were not from that time full of 
 the Holy Ghost ? And in truth it is written, Then they laid Acts 8, 
 their hands on them, and they received the Holy Ghost; was 
 not this before Manes, yea, many years ago, when the Holy 
 Ghost descended on the day of Pentecost ? 
 
 10. Wherefore was Simon the sorcerer condemned ? Was 
 
 it not that he came to the Apostles, and said, Give me also Acts 8, 
 this power, that on whomsoever I lay hands, he may receive 
 the Holy Ghost ? For he said not, " Give me also the fellow- 
 ship of the Holy Ghost," but" Give me the power;" thathe might 
 sell to others that which might not be sold, of which he had 
 not himself possession. And he brought money to them who 
 had nothing ; and this, seeing men bringing the prices of the 
 things sold, and laying them at the Apostles' feet. And he 
 considered not that they who trod under foot the wealth 
 which was brought for the maintenance of the poor, were not 
 likely to give the power of the Holy Ghost for a bribe. But 
 what say they to Simon ? Thy money perish with thee, because lb.v.20. 
 thou hast thought that the gift of God may be purchased 
 with money ; thou art a second Judas, who for money hast 
 expected to buy the grace of the Spirit. If then Simon, who 
 wished to get this power for a price, is to perish, how 
 impious is Manes, who said that he was the Holy Ghost ? 
 Let us hate them who are worthy of hatred ; withdraw we 
 from them whom God withdraws from ; let us also say unto 
 God with all boldness concerning all heretics, Do not I hate Vs. 139, 
 them, Lord, that hate Thee, and am not I grieved with* 1 ' 
 them that rise up against Thee ? For there is also an enmity 
 which is right, according as it is written, / will put enmity Gen. 3, 
 between thee and her seed; for friendship- with the serpent ' 
 works enmity with God, and death. 
 
 11. Let then thus much suffice concerning those outcasts; (5.) 
 and now let us return to the divine Scriptures, and let us 
 drink waters out of our own cisterns, (that is, the holy Prov. 5, 
 Fathers,) and running waters out of our own wells. Drink 16 ' 
 
 we of that living water, which springs up into everlasting John 4, 
 life ; but this spake the Saviour of the Spirit, which they that ib.j 38. 
 believe on Him should receive. For observe what He says, 39- 
 
208 The various gifts of the Holy Ghost. 
 
 Lhot. He thai believeth on me, (not simply this, but,) as the Scrip- 
 
 -ture hath said, (thus He hath sent thee back to the Old 
 
 Testament,) out of his belly shall flow rivers of living water, 
 
 aMnrd. rivers, not perceived by sense, and merely watering the earth 
 
 with its thorns and trees, but bringing light to the soul. And 
 
 in another place He says, But the water that I shall give 
 
 John 4, him, shall be in him a well of water springing up into ever- 
 
 14, lasting life, — a new water, living and springing up, springing 
 
 up to them who are worthy. 
 
 12. And why has He called the grace of the Spirit by the 
 name of water ? because by water all things subsist ; because 
 of water are herbs and animals created ; because the water of 
 the showers comes down from heaven ; because it comes 
 down one in form, yet manifold in its working. For one 
 v. Gen. fountain watered the whole of the Garden, and one and the 
 ' ' same rain comes down upon all the world, yet it becomes 
 white in the lily, and red in the rose, and purple iu the violets 
 and pansies, and different and varied in each several kind : 
 so it is one in the palm tree, and another in the vine, and all 
 ip all things ; being the while one in nature, not diverse from 
 itself; for the rain does not change, when it comes down, first 
 as one thing, then as another, but adapting itself to the 
 nature of each thing which receives it, it becomes to each 
 what is suitable. Thus also the Holy Ghost, being one, and 
 luxuMf. of one nature, and undivided, divides to each His grace, 
 1 Cor. according as He will : and as the dry tree, when it partakes of 
 12, n. wa t er? p U ts forth shoots, so also the soul in sin, when it has been 
 through repentance made worthy of the Holy Ghost, brings 
 forth clusters of righteousness. And He, being One in nature, 
 nS/um. yet at the will of God and in the Name of Christ works many 
 excellences. For He employs the tongue of one man for 
 wisdom ; the soul of another He enlightens by Prophecy ; 
 to another He gives power to drive away devils ; to another 
 He gives to interpret the divine Scriptures. He invigorates 
 one man's self-command ; He teaches another the way to give 
 alms ; another He teaches to fast and exercise himself; an- 
 other He teaches to despise the things of the body ; another 
 He trains for martyrdom : diverse in different men, yet not 
 iCor.12, diverse from Himself, as it is written, But the manifestation 
 7—11. of the Spirit is given to every man to profit withal. For to 
 
Different senses of the word Spirit. 209 
 
 one is given by the Spirit the word of wisdom; to another 
 the word of knowledge by the same Spirit; to another faith 
 by the same Spirit; to another the gifts of healing by the 
 same Spirit; to another the working of miracles ; to another 
 prophecy; to another discerning of spirits ; to another diverse 
 kinds of tongues; to another the interpretation of tongues: 
 but all these worketh the selfsame Spirit, dividing to every 
 man severally as He will. 
 
 13. But since concerning that which is called Spirit, many (6.) 
 and diverse things are written in the divine Scriptures, and 
 there is reason to fear lest some out of ignorance fall into 
 confusion, not knowing what sort of spirit is spoken of; it 
 will hj well now to certify you, of what kind the Scripture 
 declares the Holy Spirit to be. For as Aaron is called 
 Christ, and David and Saul and others are called Christs, ! - =• . 
 but there is only one true Christ, so, since the name of the e a. v . 
 Spirit is given to different things, it is right to see what is^JP r \ x - 
 meant in particular by the Holy Spirit. For many thfhgs are 
 called spirits. Thus an Angel is called spirit, and our soul is 
 called spirit, and this wind which is blowing is called spirit; 
 
 and great excellence is spoken of as spirit; and an unclean 
 deed as spirit ; and a devil our adversary is called spirit. Be- 
 ware therefore when thou hearest these things, lest from their 
 having a common name thou mistake one for another. For 
 concerning our soul the Scripture says, His spirit shall go p s . 146, 
 forth, and he shall return to his earth : and of the same soul 4 ' Sept ' 
 it says again, Which formeth the spirit of man within him. 12 1" 
 And of the Angels it is said in the Psalms, Who maketh HisPs- 104, 
 Angels spirits, and His ministers a flaming fire. And of the p " 
 wind it saith, Thou shalt break the ships of Tarshish with a 1. Sept. 
 violent spirit; and, As the tree in the wood is moved by the^- 7 > 2 * 
 spirit; and, Fire, hail, snow, ice, spirit of storm. And of Ps- 1' 48 
 good doctrine the Lord Himself says, The words that I speak 8 - 
 unto you, they are spirit, and they are life; instead of, " are 63. ' 
 spiritual." But the Holy Spirit is not pronounced by the 
 tongue ; but He is Living, and He it is who gives to speak 
 wisely, speaking and discoursing Himself. 
 
 14. And wouldest thou know that He discourses and 
 speaks ? Philip by revelation of an Angel went down to the 
 way which leads to Gaza, when the Eunuch was coming ; 
 
 p 
 
210 Instances of the Holy Ghost speaking. 
 
 Lect. and the Spirit said to Philip, Go near, and join thyself to this 
 Acts8 ' chariot. Seest thou the Spirit talking to one who hears 
 29. ' Him ? And Ezekiel speaks thus, And the Spirit of the Lord 
 Ezck. f e n U pon me, and said unto me, Speak; Thus saith the Lord. 
 Acts 13 -^ n ^ a g a i n > The Holy Ghost said, unto the Apostles who were 
 2. in Antioch, Separate me Barnabas and Saul for the work 
 
 whereunto I have called them. Beholdest thou the Spirit, 
 living, separating, calling, and with authority sending forth ? 
 Acts 20, So Paul said, Save that the Holy Ghost witnesseth in every 
 city, saying that bonds and afflictions await me. For this 
 the good Sanctifier of the Church, and her Helper, and 
 Teacher, the Holy Ghost, the Comforter, of whom the Saviour 
 JohnU, said, He shall teach you all things, (and He said not only, 
 26 " He shall teach, but, He shall bring to your remembrance 
 whatsoever I have said unto you; for the teachings of Christ 
 J?x 41 and of the Holy Ghost are not different, but the same ;) He r 
 I say, testified before to Paul what should befal him, that he 
 might be the more stout-hearted, from knowing them pre- 
 viously. — I have been led to make these remarks in con- 
 sequence of the text, The words which I speak unto you, 
 they are spirit; that thou mayest understand this, not of the 
 utterance of the lips, but of good doctrine. 
 (7.) 15. In Scripture too sin also is called spirit, as I have 
 already said; but in another and opposite sense, as when it is 
 Hos. 4, said, The spirit of whoredoms caused them to err. The name 
 " spirit" is given also to the unclean spirit, the devil ; but 
 with the addition of, " unclean;" for to each is joined its dis- 
 tinguishing name, to mark its proper nature. When the Scrip- 
 ture uses " spirit" in reference to the soul of man, it is with the 
 addition, " of man ;" if it mean the wind, it says, the " spirit 
 of storm ;" if sin, it says, the " spirit of whoredoms ;" if the 
 devil, it says, " an unclean spirit :" that we may know which 
 particular thing is spoken of, and thou mayest not suppose that 
 it means the Holy Ghost ; God forbid ! For this word spirit 
 is common to many things ; and every thing which has not a 
 gross body is in a general way called spirit. Since, therefore, 
 the devils have not such bodies, they are called spirits : but 
 great is the difference; for the unclean devil, when he comes 
 upon the soul of a man, (may the Lord deliver from him 
 every soul that hears me, yea, and that is away !) he comes 
 
Contrast between inspiration and demoniacal possession. 211 
 
 like a wolf upon a sheep, ravening for blood, and ready to 
 devour. His presence is most cruel; the sense of it most 
 oppressive; the mind is darkened; his attack is an injus- 
 tice also, and the usurpation of another's possession. For 
 he tyrannically uses another's body, another's instruments, 
 as his own property ; he throws down him who stands 
 upright; (for he is akin to him who fell from heaven;) heLukeio, 
 perverts the tongue and distorts the lips. Foam comes 
 instead of words ; the man is filled with darkness ; his eye 
 is open, yet the soul sees not through it; and the miserable 
 man quivers convulsively before his death. The devils are 
 truly foes of men, using them basely and pitilessly. 
 
 16. Such is not the Holy Ghost; God forbid! For His (8.) 
 doings tend the contrary way, to what is good and salutary. 
 First, His coming is gentle ; the perception of Him is fragrant; 
 most light is His burden ; beams of light and knowledge 
 gleam forth before His coming. He comes with the bowels 
 
 of a true guardian ; for He comes to save, and to heal, to 
 teach, to admonish, to strengthen, to exhort, to enlighten the 
 mind, first of him who receives Him, and afterwards of others 
 also, through him. And as a man, who having been pre- 
 viously in darkness, on a sudden beholds the sun, receives 
 light in his bodily sight, and sees plainly things which he 
 saw not, so in like manner he who is vouchsafed the 
 Holy Ghost, is illuminated in his soul, and sees things 
 beyond man's sight, which he knew not; his body is on 
 earth, yet to his soul are mirrored forth the heavens. He 
 sees, like Esaias, the Lord sitting upon a throne high and is. 6, l. 
 lifted up; he sees, like Ezekiel, Him who is above MeEzek. 
 Cherubim; he sees, like Daniel, thousand thousands, and ten j)l n ] j ' 
 thousand times ten thousand; and the man, little though he 10, 
 be, beholds the beginning of the world and the end of the 
 world, and the times intervening, and the successions of kings, — 
 things which he had not learnt : for the True Enlightener is 
 present with him. The man is within walls; but the power of 
 his knowledge reaches far and wide, and he sees even what 
 other men are doing. 
 
 17. Peter was not with Ananias and Sapphira when they 
 sold their possessions, but he was present by the Spirit; 
 Why, he says, hath Satan filled thine heart to lie to the Aots 5 > 
 
 P 2 
 
212 Gift of supernatural knowledge through the Spirit. 
 
 Lect. Holy Ghost? There was no accuser; there was no witness; 
 whence knew he what had happened ? Whiles it remained 
 
 v. 4 
 
 was it not thine own? and after it was sold, was it not 
 in thine own power ? why hast thou conceived this thing in 
 
 Acta 4, thine heart ? The unlettered Peter, by the grace of the 
 Spirit, leamt what not even the sages of the Greeks had 
 known. Thou hast the like, in the case also of Elisseus. 
 For when he had freely healed the leprosy of Naaman, 
 Gehazi received the reward, the reward of another's achieve- 
 ment; and took the money from Naaman, and bestowed it 
 
 Ps. 139, in a dark place. But the darkness is no darkness to the 
 
 12 
 
 Saints. And when he came, Elisseus asked him; and like 
 
 Acts5,8. Peter, when he said, Tell me whether ye sold the land for so 
 
 2 Kings much? he also enquires, Whence comest thou, Gehazi? Not 
 
 in ignorance, but in sorrow ask 1 whence comest thou? 
 
 From darkness art thou come, and to darkness shalt thou go ; 
 
 thou hast sold the cure of the leper, and the leprosy shall be 
 
 thy heritage. I have fulfilled, he says, the bidding of Him 
 
 Mat. 10, who said to me, Freely ye have received, freely give; but 
 
 8 " thou hast sold this grace ; receive now the terms of thy 
 
 purchase. But what says Elisseus to him ? Went not mine 
 
 heart with thee ? I was here shut in by the body, but the 
 
 spirit which has been given me of God, saw even the things 
 
 afar off, and shewed me plainly what was doing elsewhere. 
 
 Thou seest how the Holy Ghost not only rids of ignorance, 
 
 (9.) but invests with knowledge ; thou seest how He illuminates 
 
 souls. 
 
 18. Esaias lived nearly a thousand years ago; and he 
 Is. 1,8. beheld Sion as a cottage. The city was still standing, and 
 
 beautified with public places, and robed in majesty ; yet he 
 Mic. 3, says, Zion shall be ploughed as a field, foretelling what is 
 12- fulfilled in our days. And observe the exactness of the pro- 
 is. i, 8. phecy ; for he said, And the daughter of Zion shall be left as 
 ■~ ep ' a cottage in a vineyard, as a lodge in a garden of cucumbers. 
 And now the place is filled with gardens of cucumbers. Seest 
 thou how the Holy Spirit illuminates the holy ones ? Be not 
 therefore carried away to other things, by the force of a 
 common term, but keep fast what is exactly meant. 
 
 19. And if ever, while thou hast been sitting here, thoughts 
 concerning chastity or virginity have come into thy mind, it 
 
TheHoly Ghost gives-power over thejlesh, the world, and thedevil.213 
 
 has been His teaching. Has not often a maiden, already at 
 the bridal threshold, fled away, He teaching her the doctrine **<rr&- 
 of virginity? Has not often a man high in court, spurned * 
 wealth and rank, being taught by the Holy Ghost? Has not 
 often a young man, at the sight of beauty, closed his eyes, 
 and fled from the sight, and escaped the defilement? Askest 
 thou whence it came to pass? The Holy Ghost taught the 
 soul of the young man. Many ways of covetousness are 
 there in the world ; yet Christians refuse possessions : where- 
 fore ? by the instigation of the Holy Ghost. Awful in 
 truth is that Spirit, holy and good; and fittingly are we 
 baptized into Father, Son, and Holy Ghost. A man, 
 still with a body about him, wrestles with many fiercest 
 demons; and often the demon, whom many men could not 
 master with iron bands', has been mastered by him with 
 words of prayer, through the power which is in him of the 
 Holy Ghost; and the mere breathing of the Exorcist be- 
 comes as fire to that unseen foe. A mighty Succour and 
 Protector, therefore, have we of God ; a great Teacher of the 
 Church, a mighty Champion on our behalf. Let us not be 
 afraid of the demons, nor of the devil; for our Champion is i 
 mightier. Only let us open to Him our doors ; for He goes Wisd.6, 
 about seeking such as are worthy, and searching on whom 
 He may confer His gifts. 
 
 20. And He is called the Comforter, because He comforts (10.) 
 us, and encourages us, and helpeth our infirmities; for we Rom. 8, 
 know not what we should pray for as we ought; but the 26- 
 Spirit itself make t h intercession for us, with groanings which 
 cannot be uttered, that is, to God. Oftentimes, a man for 
 Christ's sake has been outraged and injuriously dishonoured ; 
 martyrdom is at hand; tortures on every side, and fire, and 
 sword, and savage beasts, and the deep pit. But the Holy 
 Ghost softly whispers to him, " Wait thou for the Lord, 
 O man; what is now befalling thee is a small matter; that 
 which is bestowed on thee is great. Suffer thou a little 
 while, and be with Angels everlastingly; the sufferings of Rom. s, 
 this present time are not worthy to be compared with the 18, 
 glory which shall be revealed in us." He pourtrays to the man 
 the kingdom of heaven ; He almost shews him even the para- 
 dise of delight; and the martyrs, whose bodily countenances 
 
214 Diversity tf operations of the Spirit in the Church Catholic: 
 Lect. are of necessity turned to their judges, but who in spirit 
 
 are already in Paradise, despise those hardships which are 
 
 fm, seen. 
 
 21. And wouldest thou be sure that through the power 
 of the Holy Ghost the Martyrs bear their witness? The 
 Lukei2, Saviour says to His disciples, And when they bring you unto 
 the synagogues, and unto magistrates, and powers, take ye 
 no thought how ye shall answer, or what ye shall say; for the 
 Holy Ghost shall teach you in the same hour, what ye ought 
 to say. For it is impossible to suffer martyrdom for Christ's 
 1Cor - 12 >sake, except a man suffer by the Holy Ghost; for if no man 
 can say that Jesus is the Lord, but by the Holy Ghost, how 
 shall any man give his own life for Jesus' sake, but by the 
 Holy Ghost? 
 (11.) 22. Great indeed, and all-powerful in gifts, and wonderful, 
 is the Holy Ghost. Consider, how many of you are now 
 sitting here, how many souls of us are present. For each He 
 is working as is suitable, and being in the midst, He beholds 
 the temper of each. He beholds also his thoughts and his con- 
 science, and what we say, and what we imagine. What I 
 have now said is great indeed, yet is it small. For consider, 
 I pray, with thoughts illuminated by Him, how many Chris- 
 «■«««■ tians there are of this diocese, and how many in the whole 
 irsg- province of Palestine, and carry forward thy mind from this 
 X'«s- province, to the whole Roman empire; and after this, consider 
 the whole world; races of Persians, and nations of Indians, 
 Goths and Sarmatians, Gauls and Spaniards, and Moors 
 Libyans and Ethiopians, and the rest for whom we have no 
 names; for of many of the nations not even the names have 
 reached us. Consider, I pray, of each nation, Bishops, 
 Priests, Deacons, Solitaries, Virgins, and other laity; and 
 then behold the great Protector, and Dispenser of their gifts ; — 
 how throughout the world He gives to one chastity, to 
 xxnifti- another perpetual virginity, to another almsgiving, to another 
 """"" voluntary poverty, to another power of repelling hostile spirits. 
 And as the light with one gleam sheds radiance on all things, 
 so also the Holy Ghost enlightens those who have eyes; for 
 if any from blindness is not vouchsafed His grace, let him 
 not blame the Spirit, but "his own unbelief. 
 (12.) 23. Thou hast seen His power, which is throughout the 
 
Operations of the Spirit in the Heavenly Host and in theProphets. 215 
 
 world; tarry now no longer upon earth, but ascend on high. 
 Ascend, I say, in imagination even unto the first heaven, and 
 behold how many uncounted myriads of Angels are there. 
 Rise up in thy thoughts, if thou canst, yet higher; do but con- 
 sider the Archangels, do but consider the Spirits; consider 
 the Virtues, consider the Principalities, consider the Powers, 
 consider the Thrones, consider the Dominions; — the Com- 
 forter is of all these the Ruler from God, and the Teacher, 
 and the Sanctifier. Of Him has Elias need, and Elisseus, 
 and Esaias, among men; of Him Michael and Gabriel have 
 need among Angels. Nought of things created is equal in 
 honour to Him: for the families of the Angels, and all their 
 hosts assembled together, have no equality with the Holy 
 Ghost. All these the all-excellent power of the Comforter 
 overshadows. And they indeed are sent forth to minister ; 
 but He searches even the deep things of God, according as 
 the Apostle says, For the Spirit searcheth all things, yea, the 1 Cor. 2, 
 deep thing's of God. For what man knoweih the things of a 
 man, save the spirit of man which is in him ? even so the 
 things of God knoweth no man, but the Spirit of God. 
 
 24. He preached concerning Christ in the Prophets; He 
 wrought in the Apostles ; He to this day seals the souls in 
 Baptism. And the Father indeed gives to the Son ; and the 
 Son shares with the Holy Ghost. For it is Jesus Himself, 
 
 not I, who says, All things are delivered unto Me of My Mat. 11, 
 Father; and of the Holy Ghost He says, When He, Me j„ hnl6 
 Spirit of Truth, shall come, and the rest .... He shall glorify 13 - i4 - 
 Me; for He shall receive of Mine, and shall shew it unto you. 
 The Father through the Son, with the Holy Ghost, bestows 
 all things ; the gifts of the Father are none other than those of 
 the Son, and those of the Holy Ghost; for there is one Salva- 
 tion, one Power, one Faith; One God, the Father; One 
 Lord, His only-begotten Son; One Holy Ghost, the Com- 
 forter. And it is enough for us to know these things ; but 
 enquire not curiously into His nature or substance : for had it »*•»«■«- 
 been written, we would have spoken of it; what is not w ritten, '"' 
 let us not venture on ; for it is sufficient for our salvation to 
 know, that there is Father, and Son, and Holy Ghost. 
 
 25. This Spirit descended upon the seventy Elders in the (13.) 
 days of Moses. (Now let not the length of the discourse, 
 
216 The Holy Ghost given to some, but not to all, before Pentecost. 
 
 Lect. beloved, produce weariness in you: but may He of whom 
 
 our discourse is, grant strength to every one, both to us who 
 
 speak, and to you who listen !) This Spirit, as I said, came 
 
 down upon the seventy Elders in the time of Moses; and I 
 
 say this to thee, that I may set before thee } that He knows 
 
 i Cor. all things, and worketh as He will. The seventy Elders were 
 
 ' , ' chosen ; And the Lord came down in a cloud, and took of the 
 
 Numb. , . 
 
 11, 24. Spirit that was upon Moses, and gave it unto the seventy 
 5 "* JElders; not that the Spirit was divided, but His grace, 
 according to the vessels of it, and the capacity of the reci- 
 pients. But there were present sixty and eight, and they 
 prophesied; but Eldad and Medad were not present: there- 
 fore that it might be shewn that it was not Moses who 
 bestowed the gift, but the Spirit who wrought, Eldad and 
 Medad, who had been called, but had not as yet presented 
 themselves, prophesy. 
 
 26. Jesus the Son of Nun, the successor of Moses, was 
 
 ver. 28. amazed; and coming to him he says, " Hast thou heard that 
 Eldad and Medad prophesy? They were called, and they 
 came not ; my lord Moses, forbid them." " I cannot forbid 
 them," he says, " for this grace is from heaven; nay, so far 
 am I from forbidding them, that I even think it a mercy. I 
 think not, however, that thou hast said this in envy; yet hast 
 
 v 29. thou not rivalry for my sake, because that they prophesy, and 
 
 Ibid? v.' thou prophesiest not yet? wait for the proper season; and O 
 
 Se P t- that all the Lord's people were prophets, whenever the Lord 
 shall put His Spirit upon them!" saying this also prophe- 
 tically, Whenever the Lord shall put; "However He has 
 not as yet given it; so thou hast it not yet." — Had not then 
 Abraham this, and Isaac, and Jacob, and Joseph ? And they 
 of old, had they it not ? Nay, but the words plainly mean, 
 " when He shall put it upon all; as yet indeed this grace 
 is partial, then it shall be given lavishly." And he secretly 
 alluded to what was to happen on the day of Pentecost 
 among us; for He descended among us, yet He had before 
 
 Deut. also descended upon many. For it is written, And Jesus the 
 ' ' son of Nun was full of the Spirit of wisdom ; for Moses had 
 
 (14.) ioid his hands upon him. Thou seest the same figure in the 
 Old and New Testament; — in the days of Moses, the Spirit 
 was given by the laying on of hands; and Peter also gives 
 
The Holy Ghost in all the just, in all Prophets. 217 
 
 the Spirit by the laying on of hands. And on thee also, who 
 art about to be baptized, shall His grace come ; yet in what 
 manner I say not, for I will not anticipate the proper season. 
 
 27. He also came upon all the just, and the Prophets; 
 Enos, I mean, and Enoch, and Noah, and the rest; upon 
 Abraham, Isaac, Jacob ; for as regards Joseph, even Pharaoh v. Gen. 
 understood that he had the Spirit of God within him. And 41 ' 38, 
 of Moses, and the wonderful works wrought by the Spirit in 
 
 his days, thou hast heard often. This Spirit had Job, that 
 most enduring man, and all the saints, though we repeat not 
 all their names. He also was sent when the tabernacle wasExod. 
 in mating, and filled with wisdom the wise-hearted men who an 'a 3 "g' 
 were with Bezaleel. ^ 1 - &0 * 
 
 28. In the might of this Spirit, as we have it in the Book of Judg. 3, 
 Judges, Othniel judged; Gideon was made strong ; Jephtha \ b ' 6 34 
 conquered; Deborah, a woman, waged war; and Samson, lb. 11, 
 so long as he wrought righteousness, and grieved Him not, 
 achieved things beyond man's power. And as for Samuel 
 
 and David, we have it plainly in the Books of Kings, that by 
 the Holy Ghost they prophesied, and were the chiefs of the 
 prophets ; — and Samuel was called, the Seer; and David saysi Sam. 
 distinctly, The Spirit of the Lord spake by me, and in the ^'g 9 ^ 
 Psalms, And take not thy Holy Spirit from me, and again, 23, 2. 
 Let thy good Spirit lead me forth into the land of righteous- 1* ' 
 ness. And as we have it in the Books of Chronicles, Azariah, Ps - 143 » 
 
 10. (Pr. 
 
 in the time of King Asa, and Jahaziel in the time of King B. vers.) 
 Jehoshaphat, partook of the Holy Ghost ; and again, another fP^ 011 ' 
 Azariah, he who was stoned. And Ezra says, Thou gavestlh. 20, 
 also Thy good Spirit to instruct them. But as touching Elias Ti( j # 24 
 who was taken up, and Elisseus, those spirit-instinct d and 20 - 21 - 
 wonder-working men, it is manifest, without our saying so, 20. ' ' 
 that they were full of the Holy Ghost. 
 
 29. And if a man peruse all the books of the Prophets, (15.) 
 both of the twelve, and of the others, many will he find the 
 texts to be concerning the Holy Ghost ; as when Micah says 
 
 in the person of God, Unless I fulfil might by the Spirit Q/"Mie.3,8. 
 the Lord; and Joel cries, And it shall come to pass after- joei'2 
 
 28. 
 
 d THi|iuirif>ja>. " Used in a bad to holy men by ecclesiastical writers." 
 sense, as belonging to false prophets, in Ed. Ben. 
 Hos. 9, 7. Zeph. 3, 4. Sept. but applied 
 
2 1 8 Texts from the Old Testament concerning the Holy Spirit. 
 Lect. wards, that I will pour out my Spirit upon all flesh ; and 
 
 Haggai, For I am with you, saith the Lord of Hosts; My 
 4. 5. ' Spirit remaineth among you ; and in like manner Zechariah, 
 Zech. i, But receive My words and My statutes which I command by 
 
 ep ' My Spirit, to My servants the Prophets ; and the rest. 
 
 [s. n,2. 30. And Esaias too, with his majestic voice, says, And the 
 
 ep ' Spirit of the Lord shall rest upon Him, the spirit of wisdom 
 
 and understanding, the spirit of counsel and might, the spirit 
 
 of knowledge and godliness; and the fear of the Lord shall fill 
 
 Him ; signifying that the Spirit is one and undivided, but 
 
 Is. 42,1. His operations various. So again, Behold My servant, and 
 
 Is. 44,3. the rest; / have put My Spirit upon Him. And again, 
 
 lb. 48, I will pour My Spirit upon thy seed ; and again, And now 
 
 lb 59 ^ e ^ orc ^ ®°d an d H™ Spirit hath sent Me ; and again, This 
 
 21. is My covenant with them, saith the Lord, My Spirit which 
 
 lb.61,1. is upon thee; and again, The Spirit of the Lord God is 
 
 upon Me, because He hath anointed Me, and the rest ; and 
 
 lb. 63, again in his charge against the Jews, But they rebelled and 
 
 v> i lp vexed His Holy Spirit, and, where is He that put His Holy 
 
 Spirit within Him.'? Also thou hast in Ezekiel, (if thou be 
 
 not now weary of listening,) what has already been quoted, 
 
 Ezek. And the Spirit of the Lord fell upon me, and said unto me, 
 
 ' ' Speak ; Thus saith the Lord. But the words, fell upon me, 
 
 we must understand in a good sense, that is, " lovingly ;" as 
 
 v. Gen. Jacob also, when he had found Joseph, fell upon his neck ; 
 
 ' '' and as the loving father, in the Gospels, on seeing his son 
 
 Lukeis, who had returned from his wandering, had compassion, and 
 
 ran and fell on his neck, and kissed him. And again in 
 
 Ezek. Ezekiel, And he brought me in a vision by the Spirit of God 
 
 ' ' into Chald&a, to them of the captivity. And other texts thou 
 
 vid.sup.heardest before, in what was said about Baptism ; Then will 
 
 ie_ ' '"■ / sprinkle clean water upon you, and the rest ; a new heart 
 
 Ezek.3G, alto will L give you, and a new spirit will L put within you; 
 
 ~ and then immediately, And I will put my Spirit within you. 
 
 Ezek. And again, The hand of the Lord was upon me, and carried 
 
 ' ' me out in the Spirit of the Lord. 
 
 (16.) 31. He endued with wisdom the soul of Daniel, that 
 
 Susanna young as he was he should be judge of Elders. The chaste 
 
 13, 22.' Susanna was condemned as a wanton ; there was none to 
 
 plead her cause ; for who should deliver her from the rulers ? 
 
The gifts of the Spirit in Daniel. 2 1 9 
 
 She was led away to death, she was now in the hands of the 
 executioners. But her Helper was at hand, the Comforter, 
 the Spirit who sanctifies every intelligent nature. Come ««»&. 
 hither to me, He says to Daniel ; young though thou be, 
 convict those elders who labour under the sins of youth ; for 
 it is written, God raised up the Holy Spirit upon a young v. 45. 
 stripling ; — in a word, (to cut the subject short,) by the 
 sentence of Daniel that chaste lady was saved. We bring 
 this forward as an instance ; for this is not the season for 
 expounding. Nebuchadnezzar also knew that the Holy 
 Spirit was in Daniel ; for he says to him, O Belteshazzar, Dan. 4, 
 master of the magicians, because I know that the Spirit of ' 
 the Holy Gods is in thee. One thing he said truly, and one 
 falsely ; for that he had the Holy Spirit was true, but he was 
 not the master of the magicians, for he was no sorcerer, t*<Lyot. 
 but was wise through the Holy Ghost. And before this also, 
 he interpreted to him the vision of the Image, which he who 
 had seen it himself knew not ; for he says, Tell me the vision, v. Dan. 
 which I who saw it know not. Thou seest the power of the ' 
 Holy Ghost ; that which they who saw it know not, they who 
 saw it not know and interpret. 
 
 32. And indeed it were easy to collect very many texts out 
 of the Old Testament, and to discourse more largely con- 
 cerning the Holy Ghost. But the time is short ; and we 
 must confine ourselves to a hearing of suitable length. 
 Wherefore, being now content awhile with passages from the 
 Old Testament, we will, if it be God's pleasure, proceed in 
 the next Lecture to what remains to bring out of the New 
 Testament. And may the God of peace, through our Lord 
 Jesus Christ, and through the love of the Spirit, count all Rom. 
 of you worthy of spiritual and heavenly gifts : — To whom ' 
 be glory and power for ever and ever. Amen. 
 
LECTURE XVII. 
 
 ON THE HOLY GHOST. 
 
 1 Cor. xii. 8. 
 
 For to one is given by the Spirit the word of wisdom ; to another 
 the word of knowledge by the same Spirit ; 8fc. 
 
 Lbct. 1 . In the preceding Lecture, we set forth according to our 
 
 1 ability to the ears of your love some small portion of the 
 
 testimonies concerning the Holy Ghost ; and on the present 
 occasion, we will, if it be God's pleasure, proceed to treat, as 
 far as may be, of those which remain out of the New : and as 
 then we restrained our eagerness within bounds in what you 
 heard, (for there is no satiety in discoursing concerning the 
 Holy Ghost,) so now we must say but a small part of what 
 remains. For now, as well as then, we freely own that our weak- 
 ness is overwhelmed by the multitude of what is written. 
 Neither to-day will we use the subtleties of men, for that 
 were not convenient; but merely call to mind what comes 
 from the divine Scriptures ; for this is the safest course, ac- 
 l Cor. 2, cording to the blessed Apostle Paul, who says, Which things 
 ,3- also we speak, not in the words which man's wisdom teacheth, 
 but which the Holy Ghost teacheth, comparing spiritual 
 things with spiritual. Thus we act like travellers or voy- 
 agers, who having one goal to a very long journey, though 
 they with diligence hasten on, yet by reason of human weak- 
 ness, are wont to take in their way divers cities or harbours. 
 (2.) 2. Therefore though the discourses concerning the Holy 
 Ghost are divided, yet He Himself is undivided, being one 
 
Names of the Holy Ghost; the Spirit of Truth, the Comforter. 221 
 
 and the same. For as in speaking concerning the Father, at 
 one time the subject of our teaching was how He is the one «••«) ^on- 
 only Cause; and at another, how He is called Father, or"**""' 
 Almighty; and at another, how He is the Creator of all things; 
 the division of the Lectures making no division of the Faith, 
 in that He, the Object of devotion, both was and is, One; — 
 and again, as in discoursing concerning the Only-begotten Son 
 of God, we taught at one time concerning His Godhead, and 
 at another concerning His manhood, dividing into many 
 discourses the doctrine concerning our Lord Jesus Christ, yet 
 proclaiming without division faith towards Him; — so now 
 also though the Lectures concerning the Holy Spirit are 
 divided, yet we preach faith undivided towards Him. For it 
 is One and the Self-same Spirit who divides His gifts to every 1 Cor. 
 man severally as He will, Himself the while abiding un- 12 ' u * 
 divided. For the Comforter is not different from the Holy 
 Ghost, but one and the self-same, called by various names ; 
 who lives and subsists, and speaks, and works; and of allfy>»«-* f . 
 rational natures made by God through Christ, both of Angels x,yixS>. 
 and of men, He is the Sanctifier. 
 
 3. But lest any from lack of learning, should suppose from 
 the different titles of the Holy Ghost that these spirits are 
 divers, and not one and the self-same, who is alone, the 
 Catholic Church guarding thee beforehand hath delivered to 
 us in the profession of the faith, to " believe in one Holy 
 Ghost the Comforter, who spake by the Prophets;" that thou 
 mightest know, that though His names be many, the Holy 
 Spirit is but one; — of which names, we will now rehearse a 
 few out of many. 
 
 4. He is called the Spirit, according to the Scripture just (3.) 
 now read, For to one is given by the Spirit the word of wisdom. 1 Cor. 
 He is called the Spirit of Truth, as the Saviour says, When j^jg 
 He, the Spirit of Truth, is come. He is called also the Com- 13 - 
 forter, as He said, For if I go not away, the Comforter willVa. t. 7. 
 not come unto you. But that He is one and the same, though 
 called by different titles, is shewn plainly from the following. 
 
 For that the Holy Spirit and the Comforter are the same, isib. 14, 
 declared in those words, But the Comforter, which is the**?- 16 - 
 Holy Ghost; and that the Comforter is the same as the Spirit 
 of Truth, is declared, when it is said, And I will give you )"'<•>, 
 
 Cyr. Jw- 
 
222 The Spirit of God, oftheFather,oftheLord, of Christ, of the Son, 
 
 Lect. another Comforter, that He may abide with you for ever, even 
 
 ^H ihe S P irit of Truth; and again, But when the Comforter is 
 
 shall come whom I will send unto you from the Father, even the 
 
 fecttext. S P irit of Truth. And He is called the Spirit of God, ac- 
 
 Ib. 15, cording as it is written, And I saw the Spirit of God de- 
 
 Mat. 3 scending; and again, For as many as are led by the Spirit of 
 
 1 6- God, they are the sons of God. He is called also the Spirit 
 
 ], 32. of the Father, as the Saviour says, For it is not ye that speak, 
 
 rf m ' s, but the Spirit of your Father which speaketh in you; and 
 
 Mat.io, again Paul saith, For this cause I bow my knees unto the 
 
 Eph. 3, Father of our Lord Jesus Christ; . . . that He would grant 
 
 14. 16. you to be strengthened by His Spirit. He is also called the 
 
 Spirit of the Lord, according to that which Peter spake, 
 
 Acts 5, Why is it that ye have agreed together to tempt the Spirit of 
 
 the Lord? He is called also the Spirit of God and Christ, as 
 
 Rom. 8, Paul writes, But ye are not in the flesh, but in the Spirit, if 
 
 so be that the Spirit of God dwell in you. Now if any man 
 
 have not the Spirit of Christ, he is none of His. He is called 
 
 Gal. 4, also the Spirit of the Son of God, as it is said, And because ye 
 
 are sons, God hath sent forth the Spirit of His Son. He is 
 
 l Pet l , called also the Spirit of Christ, as it is written, Searching 
 
 what or what manner of time the Spirit of Christ which was 
 
 Phil. 1, in them did signify; and again, Through your prayer, and 
 
 the supply of the Spirit of Jesus Christ. 
 
 5. Thou wilt find many other titles of the Holy Ghost 
 
 besides. Thus He is called the Spirit of Holiness, as it is 
 
 Kom. l, written, According to the Spirit of Holiness. He is also 
 
 Rom. 8 called the Spirit of adoption, as Paul saith, For ye have not 
 
 15 - received the spirit of bondage again to fear, but ye have 
 
 received the Spirit of adoption, whereby we cry, Abba, Father. 
 
 He is also called the Spirit of revelation, as it is written, 
 
 Eph. l, M a y gi ve y 0U the Spirit of wisdom and revelation in the 
 
 knowledge of Him. He is also called the Spirit of promise, 
 
 Eph. l, as the same Paul says, Ln whom also after that ye believed, 
 
 ye were sealed with that Holy Spirit of Promise. He is also 
 
 Heb. 10, called the Spirit of grace, as when he says again, And hath 
 
 done despite to the Spirit of grace. And by many other such- 
 
 v. Cat. lite titles is He named. And thou heardest in the foregoing 
 
 Ps. 143, Lecture, that in the Psalms, He is called at one time the good 
 
 \n'*\ Spirit, and at another the princely Spirit; and in Esaias 
 
of Holiness, of Adoption, of Revelation, of Promise, of Grace. 228 
 
 He was styled the Spirit of wisdom, and of understanding, 
 and of counsel, and of might, and of knowledge, and of god- 
 liness, and of the fear of God. By all which Scriptures both 
 those before and those now alleged, it is established, that 
 though the titles of the Holy Ghost be different, He is one 
 and the same ; living and subsisting, and always present b$imu t 
 together with the Father and the Son; not uttered or breathed '"?*"■• 
 by the mouth and lips of the Father and the Son, nor 
 dispersed into the air, but having a real substance, speaking u a *&- 
 Himself, and working, and dispensing, and sanctifying ; the °" ra ' nii '- 
 saving dispensation which is to usward from the Father and 
 the Son and the Holy Ghost, being consistent and harmo- «'»»- 
 nious and one, as we have also said before. For I wish you'"* 5- 
 to keep in mind those things which were lately spoken, and 
 to know clearly that there is not one spirit in the Law and the 
 Prophets, and another in the Gospels and Apostles; but that 
 it is One and the Self-same Spirit, which both under the Old 
 and under the New Testament, spake the divine Scriptures. 
 
 6. This is the Holy Ghost, who came upon the Holy Virgin (4.) 
 Mary; for since He who was born was Christ the Only- 
 begotten, the power of the Highest overshadowed her, and the Luke l, 
 Holy Ghost coming upon her, sanctified her, that she might 35 ' 
 
 be able to receive Him, by whom all things were made. John I, 
 I have no need of using many words for thee to learn that ' 
 that birth was without defilement or taint, for thou hast 
 learned it. It is Gabriel who says to her, I am the herald 
 of what shall be done, but I have no part in it. Though an 
 Archangel, I know mine place ; and though I joyfully bid 
 thee All hail, yet how thou shalt bring forth, is not of 
 any grace of mine. The Holy Ghost shall come upon thee, Luke ] , 
 and the power of the Highest shall overshadow thee ; there- 35 ' 
 fore also that Holy Thing which shall be bom of thee shall be 
 called the Son of God. 
 
 7. This Holy Spirit wrought in Elisabeth ; for He has in 
 knowledge not virgins only, but acknowledges matrons also, 
 so that their marriage be lawful. And Elisabeth was filled 
 with the Holy Ghost, and prophesied; and that noble hand- 
 maiden says of her own Lord, And whence is this to me, that Lukei, 
 the Mother of my Lord should come to me ? For Elisabeth 43 ' 
 counted herself blessed. Filled with this Holy Spirit, Zacharias 
 
224 The Spirit descended on Christ at His Baptism. 
 
 Lect. also, the father of John, prophesied, telling how many 
 
 '- good things the Only-begotten should procure, and that John 
 
 should be His harbinger through baptism. By this Holy 
 Ghost also it was revealed to just Symeon, that he should 
 not see death, till he had seen the Lord's Christ ; and he 
 received Him in his arms, and bore clear testimony in the 
 Temple concerning Him. 
 
 8. But John moreover, who had been filled with the Holy 
 Ghost from his mothers womb, was for this cause sanctified, 
 vid. sup. that he might baptize the Lord ; not giving the Spirit himself, 
 7. a ' "but preaching glad tidings of Him who gives the Spirit. 
 Mat. 3, For he says, / indeed baptize you with water to repentance, 
 but He that cometh after me is mightier than I, and the 
 rest ; He shall baptize yon with the Holy Ghost and with 
 Jire. With fire, wherefore? because the descent of the Holy 
 Ghost was in fiery tongues; concerning which the Lord 
 Lukel2, says joyfully, / am come to send Jire on the earth; and 
 what will I, if it be already kindled ? 
 (5-) 9. This Holy Ghost descended on the Lord at His baptism, 
 that the dignity of Him who was baptized might not be 
 John l, hidden; as John says, But He which sent me to baptize with 
 water, the same said unto me, Upon whomsoever thou shalt 
 see the Spirit descending and remaining upon Him, the same 
 is He which baptizeth with the Holy Ghost. But see what 
 saith the Gospel; the heavens were opened; they were opened 
 Mat. 3, because of the dignity of Him who descended; for, lo, he 
 says, the heavens were opened, and he saw the Spirit of God 
 descending like a dove, and lighting upon Him : that is, with 
 voluntary motion in His descent. For it behoved, as some have 
 interpreted, that the handsel and first-fruits of the Holy 
 Spirit in the baptized, should be given to the manhood of 
 the Saviour, who confers such grace. But perhaps He came 
 down in the form of a dove, as some say, to exhibit a figure 
 of one who is pure and innocent and un defiled, and also 
 helps in the prayers for the children she has begotten, and for 
 forgiveness of sins; as it was emblematically foretold that 
 Christ should be thus manifested in the appearance of His 
 eyes ; for in the Canticles she cries concerning the Bride- 
 Cant. 5, groom, and says. His eyes are as the eyes of doves by the 
 12- rivers of water. 
 
, fftaffTi- 
 xuv. 
 
 Texts from the New Testament concerning the Holy Ghost. 225 
 
 10. Of this dove, the dove of Noe, according to some, was 
 in part a figure. For as in his time by means of wood and 
 of water salvation came to men, and the beginning of a new 
 creation, and the dove returned to him towards evening with 
 an olive branch, thus, say they, the Holy Ghost also de- 
 scended upon the true Noe, the Author of the second birth, 
 
 who draws together into one the wills of all nations, of whom *««"««• 
 the various sorts of animals in the ark were a figure : — Him 
 at whose presence, the spiritual wolves feed with the lambs, 
 in whose Church the calf, and the lion, and the ox, feed in 
 the same pastnre, as we behold to this day the rulers of the 
 world guided and taught by Churchmen. The spiritual doveUxxn- 
 therefore, as some interpret, came down at the season of His' 
 baptism, that He might shew that it is He who by the wood 
 of the Cross saves them who believe, who should at eventide 
 through His death vouchsafe to them salvation. 
 
 11. And of these things perhaps there may be another (6.) 
 exposition ; and now too we ought to hear the words of the 
 Saviour Himself concerning the Holy Ghost. For He says, 
 Except a man be born of water and of the Spirit, He cannot John 3, 
 enter into the kingdom of God. And because this grace is 
 
 from the Father, He says, How much more shall your heavenly Lnkeli, 
 Father give the Holy Spirit to them that ask Him. And 13 ' 
 because we ought to worship God in the Spirit, He says, 
 But the hour cometh and now is, when the true worshippers J° nn 4 j 
 shall worship the Father in spirit and in truth ; for the 
 Father seeketh such to worship Him. God is a Spirit; and 
 they that worship Him must worship Him in spirit and in 
 truth. And again, But if I cast out devils by the Spirit o/"Mat.i2, 
 God; and immediately afterwards, Wherefore I say unto you, 
 all manner of sin and blasphemy shall be forgiven unto men ; 
 but the blasphemy against the Holy Ghost shall notbe forgiven. 
 And whosoever speaketh a word against the Son of man, it 
 shall be forgiven him ; but whosoever speaketh a word against 
 the Holy Ghost, it shall not be forgiven him, neither in this 
 world, neither in the world to come. And again He says, 
 And I will pray the Father, and He shall give you another John 14, 
 Comforter, that He may be with you for ever, the Spirit qf> n c yr . 
 Truth; whom the world cannot receive, because it seeth Him f*"V> 
 not, neither knoweth Him ; but ye know Him, for He dwelleth rec.text. 
 
 Q 
 
226 Texts from the New Testament concerning the Holy Ghost. 
 
 Lect. with you, and shall be in you. And again He says, These 
 
 — ^ things have I spoken unto yon being yet present with you. 
 
 But the Comforter, which is the Holy Ghost, whom the,Father 
 will send in My name, He shall teach you all things, and 
 bring all things to your remembrance, whatsoever I have said 
 lb. 15, unto you. And again He says, But w?ien the Comforter is 
 come, ichom I will send unto you from the Father, even the 
 Spirit of Truth, which proceedeth from the Father, He shall 
 lb.16,7. testify of Me. And again the Saviour says, For if I go not 
 away, the Comforter will not come unto you. . . . And when He 
 is come, He will reprove the world of sin, of righteousness, 
 ■ver. 12. and of judgment ; and afterwards again, I have yet many 
 things to say unto you, but ye cannot bear them yet. How- 
 beit, when He the Spirit of Truth is come, He will guide you 
 into all truth; for He shall not speak of Himself ; but what- 
 soever He shall hear that shall He speak, and He will shew 
 you things to come. He shall glorify Me, for He shall receive 
 of Mine, and shall shew it unto you. All things that the 
 Father hath are Mine ; therefore said I, That He shall take 
 of Mine, and shall shew it unto you. I have read to thee now 
 what the Only-begotten Himself has uttered, that thou mayest 
 not give heed to human words. 
 (7.) 12. The fellowship of this Holy Spirit He bestowed on the 
 John20, Apostles : for it is written, And when He had said this He 
 22- breathed on them, and saith unto them, Receive ye the Holy 
 Ghost ; whose soever sins ye remit, they are remitted unto 
 them; and whose soever sins ye retain, they are retained. 
 Tid.supr. This was the second time He breathed, (His first breath 
 xiv. 10. having been stifled by wilful sins;) that the Scripture might 
 Nahum be fulfilled, He went up breathing upon thy face, and de- 
 %> *- livering thee from affliction. But whence went He up ? From 
 Hades ; for thus the Gospel relates, that after His resurrection 
 then He breathed on them. But though He bestowed His 
 grace then, He was to lavish it yet more bountifully ; and 
 He says to them, " I truly am ready to give it even now, but the 
 vessel cannot yet hold it ; for a while therefore receive ye grace, 
 according as ye can bear it; but look forward for even more; 
 Luke24, but tarry ye in the city of Jerusalem, until ye be invested 
 with power from on high. Receive it in part now; then, ye 
 shall bear it in its fulness." For he who receives often, pos- 
 
Tfie Holy Ghost enters and invests the soul. 227 
 
 sesses the gift but in part ; but he who is invested, is com- 
 pletely enfolded by his robe. " Fear not," He says, " the 
 weapons and darts of the devil; for ye bear with you the 
 power of the Holy Ghost." But remember that the Holy 
 Ghost is not divided, but the grace which is by Him. 
 
 13. Jesus therefore went up into heaven, and fulfilled the 
 promise. For He said to them, I will pray the Father, and Johni4, 
 He shall give you another Comforter. They were accordingly 
 sitting, looking for the coming of the Holy Ghost; and when 
 
 the day qf Pentecost teas fully come, here, in this city of Acts 2, 
 Jerusalem, — (for this honour also belongs to us; and we speak 
 not of good which has happened among others, but of that 
 which has been vouchsafed among ourselves,) — on the day of 
 Pentecost, I say, they were sitting, and the Comforter came 
 down from heaven, the Guardian and Sanctifier of the 
 Church, the Ruler of souls, the Pilot of the tempest- tossed, 
 the Enlightener of the lost, who presides in the combat, and 
 crowns the victors. 
 
 14. But He came down to invest the Apostles with power, (8.) 
 and to baptize them ; for the Lord says, ye shall he baptized lb. l, 5. 
 with the Holy Ghost not many days hence. His grace is not 
 
 in part, but His power is in full perfection ; for as he who 
 plunges into the waters and is baptized is encompassed on 
 all sides by the waters, so were they also baptized completely 
 by the Holy Ghost. The water however envelops but out- 
 wardly, but the Spirit baptizes also the soul within, and that 
 perfectly. And wherefore wonderest thou? Take an example 
 from matter; poor indeed and common, yet useful for the 
 simpler sort. If the fire penetrating the mass of the iron 
 makes the whole of it fire, so that what was cold becomes 
 burning and what was black is made bright, — if fire which is 
 a body thus penetrates and works without hindrance in iron 
 which is also a body, why wonder that the Holy Ghost 
 enters into the very inmost recesses of the soul ? 
 
 15. And lest men should be ignorant of the greatness of 
 that mighty gift, which was coming down to them, there 
 sounded as it were a heavenly trumpet. For suddenly there lb. 2, 2. 
 came a sound from heaven as of a rushing mighty wind, 
 signifying the presence of Him who was to grant unto men, 
 
 to seize with violence the kingdom of God ; that both their 
 
 Q 2 
 
228 The Holy Ghost obliterates sin and brightens the soul. 
 
 Lect. eyes might see the fiery tongues, and their ears hear the 
 
 sound. And it Jilted all the house where they were sitting; 
 
 ysvrcS. f or t jj e house became the vessel of the spiritual water; as the 
 disciples sat within, the whole house was filled. Thus they 
 were entirely baptized according to the promise, invested 
 soul and body with a divine and saving garment. And there 
 appeared unto them cloven tongues like as of fire, and it sat 
 upon each of them; and they were all filled with the Holy 
 Ghost. They partook of fire, not of burning but of saving 
 fire; of fire which consumes the thorns of sins, and gives 
 lustre to the soul. This is now coming upon you also, and 
 that, to strip away and devour your sins which are like 
 thorns, and to brighten that precious possession of your 
 souls, and to give you grace; for He gave it then to the 
 Apostles. And He sat upon them in the form of fiery 
 tongues, that by fiery tongues their heads might be encircled 
 with new and spiritual diadems. The fiery sword barred of 
 old the " gates of Paradise ; the fiery tongue which brought 
 salvation restored the gift. 
 (9.) 16. And they began to speak with other tongues, as the 
 4 c s ' Spirit gave them utterance. The Galilean Peter or Andrew 
 spoke Persian or Median. John and the rest of the Apostles 
 spake every tongue to those of Gentile extraction; (for it has 
 not arisen in our time that multitudes of strangers assemble 
 here from all quarters, but they have done so since that 
 time.) What teacher can be found so great as to teach men 
 things at once which they have not learned? So many years 
 are they in learning by grammar and the other art's to speak 
 well Greek only ; nor do all speak even this equally well ; 
 the Rhetorician perhaps succeeds in it, and tbe Grammarian 
 sometimes not, and the Grammarian is ignorant of the 
 subjects of philosophy. But the Holy Spirit taught the 
 Apostles many languages at once, languages which all their 
 life long they had not known. This is in truth vast wisdom, 
 this is power divine. What a contrast is their long igno- 
 rance in time past, and their sudden utterance of these divers 
 and strange languages ? 
 
 17. The multitude of the hearers was confounded; — it was a 
 second confusion, in the room of that first evil one at Baby- 
 lon. For in that confusion of tongues, there was division of 
 
The Holy Ghost given wholly, not in part, at Pentecost. 229 
 
 purpose, because their feelings were ungodly ; but here minds 
 were restored and united, because the object of interest was 
 godly. The means of falling were the means of recovery. 
 Wherefore they marvelled, saying, How hear we them speak- 
 ing? No marvel if ye be ignorant; for even Nicodemus was 
 ignorant of the coming of the Spirit, and to him it was said, 
 The Spirit breatheth where it listeth, and thou hear est the John 3, 
 voice thereof, but canst not tell whence it cometh, and ' 
 whither it goeth; but if even though hearing His voice, 
 I know not whence He cometh, how can I explain, what&rfrrs- 
 He is in substance ? *"• 
 
 18. But others mocking said, These men are full of new (10.) 
 wine, and they spoke truly though in mockery. For in truth 
 
 the wine was new, even the grace of the New Testament ; 
 but this new wine was from the spiritual Vine, which had »»«•«• 
 oftentimes ere this borne fruit in Prophets, and had budded 
 in the New Testament. For as in things sensible, the vine 
 ever remains the same, but bears new fruits in its seasons, so 
 also the self-same Spirit continuing what it is, as it had often 
 wrought in Prophets, now manifested a new and marvellous 
 work. For though His grace had been extended on the 
 Fathers also, yet it came at this time exuberantly ; for before 
 they but partook of the Holy Ghost, but now they were bap- 
 tized wholly. 
 
 19. But Peter who had the Holy Ghost, and who knew 
 what he possessed, says, " Men of Israel, ye who preach Joel, Acts 2, 
 but know not the things which are written, these men are not 
 drunken as ye suppose. Drunken they are, not however as 
 
 ye suppose, but according to that which is written, They Ps.36,8. 
 shall be drunken with the fatness of thy house; and thou ept- 
 shalt make them drink of the river of .thy pleasures. They 
 are drunken, yet sober ; their drunkenness is a death to sin 
 and a quickening of heart, a drunkenness contrary to that of 
 the body ; for this last even causes forgetfulness of what was 
 known, but that even bestows the knowledge of what was 
 not known. They are drunken, for they have drunk the wine 
 of the spiritual vine, which says, / am the vine and ye are "»*w. 
 the branches. But if ye are not persuaded by me, understand 5. 
 what I tell you from the very time of the day ; for it is the 
 third hour of the day. For He who, as Mark relates, was 
 
230 St. Peter's speech at Pentecost. 
 
 Lbct. crucified at the third hour, has now at the third hour sent 
 
 '- down His grace. For His grace is not other than the Spirit's 
 
 grace, but He who was then crucified, who also gave this 
 promise, has now made good that which He promised. And 
 if ye would receive a testimony also of this, Listen," he says ; 
 " But this is that which was spoken by the prophet Joel; 
 And it shall come to pass in the last days, saith God, I will 
 pour of My Spirit" — (and this word, / will pour, implied 
 
 John 3, a rich gift; for God giveth not the Spirit by measure, for 
 the Father loveth the Son, and hath given all things into 
 His hand; and He has given Him the power also of bestow- 
 ing the grace of the All-holy Spirit on whomsoever He will ;) 
 — / will pour of My Spirit upon all flesh, and your sons and 
 your daughters shall prophesy; and afterwards, And on My 
 servants and on My handmaidens J will pour out in those 
 days of My Spirit, and they shall prophesy." The Holy 
 Ghost is no respecter of persons; for He seeks not dignities, 
 but piety of soul. Let not either the rich be puffed up, or 
 the poor dejected, but only let each prepare himself for the 
 reception of the Heavenly gift. 
 
 (11.) 20. We have said much to-day, and perchance you are 
 weary of listening ; yet more still remains. And in truth for 
 the doctrine of the Holy Ghost there were need of a third 
 lecture ; and of many besides. But we must have your in- 
 dulgence on both points. For as the Holy Festival of Easter 
 is at hand, we have this day lengthened our discourse ; yet 
 we had not room to bring before you all the testimonies from 
 the New Testament, which we ought. For much is still to 
 come from the Acts of the Apostles, in which the grace of 
 the Holy Ghost wrought mightily in Peter and in all the 
 Apostles together ; much also from the Catholic Epistles, 
 and the fourteen Epistles of Paul ; out of all which we will 
 now endeavour to gather a few, like flowers from a large 
 meadow, merely by way of remembrance. 
 
 /3»»x.««s- 21. For in the power of the Holy Ghost, by the will of 
 Father and Son, Peter standing with the Eleven, and lifting 
 
 Is.40,9. U p jjj s vo i cej (according to the text, Lift up thy voice with 
 strength, thou that bringest good tidings to Jerusalem,) 
 
 »•»*•£. C aptured in the spiritual net of his words, about three thou- 
 sand souls. So great was the grace which wrought in all the 
 
Texts from the Acts of the Apostles. 231 
 
 Apostles together, that, out of the Jews, the crucifiers of 
 Christ, this great number believed, and were baptized in the 
 Name of Christ, and continued stedfastly in the Apostles' 1 Acts 2, 
 doctrine and in prayers. And again in the same power of the 
 Holy Ghost, Peter and John as they went up into the Temple 
 at the hour of prayer, which was the ninth hour, in the Name 
 of Jesus healed the lame man at the Beautiful gate, who had 
 so been from his mother's womb for forty years ; that it might 
 be fulfilled which was spoken, Then shall the lame man leap is. 35, 6. 
 as an hart. And thus, as they swept into the spiritual """y* - 
 meshes of their doctrine five thousand believers at once, so 
 they confuted the bewildered rulers of the people and chief 
 priests, and that, not by their own wisdom, for they were Acts i, 
 unlearned and ignorant men,but by the mighty power of the ' 
 Holy Ghost ; for it is written, Then Peter filled with the Holy Acts 4, 
 Ghost said to them. So great also was the grace of the Holy ' 
 Ghost, which wrought by means of the Twelve Apostles in 
 them who believed, that they were of one heart and of one soul, v. 32. 
 and their enjoyment of their goods was common, the possessors 
 piously offering the prices of their possession, and no one 
 among them wanting aught; while Ananias and Sapphira, 
 who attempted to lie to the Holy Ghost, underwent their 
 befitting punishment. 
 
 22. And by the hands of the Apostles were many signs and Acts 5, 
 wonders wrought among the people. And such spiritual grace 
 
 was shed around the Apostles, that gentle as they were, they •"*£. 
 were the objects of dread ; for of the rest durst no man join 
 himself to them ; hut the people magnified them. And mul- 
 titudes were added of them who believed in the Lord, both of 
 men and women ; and the streets were filled with sick on 
 beds and couches, that at least the shadow of Peter, passing 
 by, might overshadow some of them. And the multitude also 
 of the cities round about came unto this holy Jerusalem, 
 bringing sick folks, and them which were vexed with unclean 
 spirits, who were healed every one in this might of the Holy 
 Ghost. 
 
 23. Again, when the Twelve Apostles, after having been (12.) 
 cast into prison by the chief priests for preaching Christ, and 
 having been marvellously delivered from it at night by an 
 Angel, were brought to the judgment hall to them out of the 
 
232 Texts from the Acts of the Apostles. 
 
 Lect. Temple, they fearlessly rebuked them, in their discourse to them 
 Actg6 " concerning Christ. And when they added this, that God hath 
 32. &c! given His Holy Spirit to them that obey Him, and had been 
 
 beaten, they went their way rejoicing, and ceased not to teach 
 
 and preach Christ Jesus. 
 
 24. Nor in the Twelve Apostles only wrought the grace of 
 the Holy Ghost, but also in the first-born children of this 
 once barren Church, I mean the seven Deacons ; for these 
 
 Acts 6, also were chosen, as it is written, being full of the Holy 
 Ghost and of wisdom. Of whom Stephen, rightly so named, 
 the first-fruits of the Martyrs, a man. full of faith and of the 
 Holy Ghost, did great wonders and miracles among the 
 people, and vanquished those who disputed with him;- for 
 they were not able to resist the wisdom and the Spirit by 
 which he spake. And when he was maliciously accused and 
 brought to the judgment hall, he was radiant with angelic 
 effulgence ; for all they who sat in the council, looking sled- 
 fastly on him, saw his face, as it had been the face of an 
 Angel. And having by his wise defence confuted the Jews, 
 Acts 7, those stiffnecked men, uncircumcised in heart and ears, ever 
 51 ' c ' resisting the Holy Ghost, he beheld the heavens opened, and 
 saw the Son of Man standing on the right hand of God. He 
 saw Him, not by his own power, but, as the divine Scrip- 
 ture says, being full of the Holy Ghost, he looked up sted- 
 fastly into heaven, and saw the glory of God, and Jesus stand- 
 ing on the right hand of God. 
 
 25. In the same power of the Holy Ghost, and in the Name 
 Acts 8, of Christ, Philip at one time, drove away in the city of 
 
 ' c ' Samaria the unclean spirits, which cried out with a loud 
 voice ; and he healed the palsied and the lame, and brought 
 to Christ great multitudes of believers. To whom Peter and 
 John came down, and imparted with prayer, and the laying 
 on of hands, the fellowship of the Holy Ghost, from which 
 Simon Magus alone was declared an alien, and that justly. 
 And at another time Philip was called by an Angel of the 
 Lord in the way, for the sake of that most godly Ethiopian 
 Eunuch, and heard distinctly the Spirit Himself, saying, Go 
 near, and join thyself to this chariot. He instructed the 
 Eunuch, and baptized him, and so having sent into Ethiopia a 
 Ps. 68, herald of Christ, according as it is written, Ethiopia shall soon 
 
Texts from the Acts of the Apostles. 288 
 
 stretch out her hands unto God, he was caught away by the 
 Angel, and preached the Gospel in the cities in succession. 
 
 26. With this spirit was Paul also filled after his calling (13.) 
 by our Lord Jesus Christ. Let godly Ananias come as a 
 witness to what we say, he who in Damascus said to him, 
 
 The Lord, even Jesus who appeared to thee by the way as Acts 9, 
 thou earnest, hath sent me, that thou mightest receive thy 
 sight, and be filled with the Holy Ghost. And He straightway, 
 mightily working, changed the blindness of Paul's eyes into 
 restored sight; and having vouchsafed His seal unto his soul, 
 made him a chosen vessel to bear the Name of the Lord who 
 had appeared to him, before kings and the children of Israel, 
 and out of the former persecutor, fashioned an ambassador 
 and good servant, — one, who from Jerusalem, round about Rom.is, 
 unto Illyricum, fully preached the Gospel of Christ, and 
 instructed even imperial Rome, and carried the earnestness of 
 his preaching as far as Spain, undergoing conflicts innume- 
 rable, and performing signs and wonders. Of him for the 
 present enough. 
 
 27. In the power of the same Holy Spirit, Peter also, the "•saw- 
 chief of the Apostles, and the bearer of the keys of the kingdom yia. T sup. 
 of heaven, healed ^Eneas the paralytic in the Name of Christ Catech. 
 at Lydda, which is now Diospolis, and at Joppa raised from x i. 3.' 
 the dead the charitable Tabitha. And being on the house- 
 top in a trance, he saw heaven opened, and the vessel like a Acte 10 « 
 sheet let down, full of beasts of every shape and sort, and 
 learnt plainly through this to call no man common or unclean, 
 though he should be of the Greeks. And wheu he was sent 
 
 for by Cornelius, he heard clearly the Holy Ghost Himself 
 saying, Behold, men seek thee; arise therefore, and get thee 
 down, and go with them, doubting nothing; for I have sent 
 them. And that it might be fully ascertained that those of 
 the Gentiles also who believe are made partakers of the Holy 
 Ghost, the Scripture speaks thus concerning Cornelius and 
 them who were with him, when Peter was come to Cesarea, 
 and taught the things concerning Christ; While Peter yet 
 spake these words, the Holy Ghost fell on all them which 
 heard the word, and they of the circumcision which believed 
 were astonished, as many as came with Peter, because that on 
 the Gentiles also was poured the gift of the Holy Ghost. 
 
234 Texts from the Acts of the Apostles. 
 
 Lect. 28. And when in Antioch, the most renowned city of 
 
 XVI1- Syria, the preaching of Christ took effect, Barnabas was 
 sent hence as far as Antioch to help on the good work, being 
 
 Acts 11, a good man, and full of the Holy Ghost and of faith ; who 
 seeing a great harvest of believers in Christ, brought Paul 
 from Tarsus to Antioch, as his fellow-combatant. And when 
 by them crowds were instructed and assembled in the Church, 
 
 v. 26. it came to pass that the disciples were called Christians first 
 in Antioch ; the Holy Ghost, I consider, bestowing on the 
 believers that new Name, which had been promised before by 
 the Lord. And the grace of the Spirit being shed forth by 
 God more abundantly in Antioch, there were there prophets 
 and teachers, with whom was Agabus also. And as they 
 
 A ots 13, ministered to the Lord and fasted, the Holy Ghost said, 
 Separate Me Barnabas and Saul for the work whereunto 
 1 have called them. And after the laying on of hands, they 
 were sent forth by the Holy Ghost. Now it is manifest, that 
 the Spirit which speaks and sends, is a living Spirit, sub- 
 
 ufirrat. sisting, and effectual, as we have said. 
 
 (14.) 29. This Holy Spirit, who in unison with Father and Son, 
 has established the New Testament in the Church Catholic, 
 has set us free from the grievous burdens of the Law, — those 
 ordinances, I mean, concerning things common and unclean, 
 and meats, and sabbaths, and new moons, and circumcision, 
 and sprinklings, and sacrifices; which were given for a 
 
 Heb.io, season, and had the shadow of good things to come, but 
 which when the truth had come, were rightly abrogated. 
 For when Paul and Barnabas were sent to the Apostles, 
 because of the question moved at Antioch by them who said 
 that it was necessary to be circumcised and to keep the 
 customs of Moses, the Apostles who were here at Jerusalem 
 by a written Epistle set free the whole world from all legal 
 and typical observances; yet they attributed not to them- 
 selves the full authority in this matter, but acknowledge in 
 
 Acts 15, their Epistle, writing thus, For it hath seemed good unto the 
 
 28 29 
 
 Holy Ghost and to us to lay upon you no greater burden than 
 these necessary things; that ye abstain from meats offered to 
 idols, and from blood, and from things strangled, and from 
 fornication; shewing evidently by what they wrote, that 
 though the writing was by the hands of men, even the 
 
Texts from the Acts of the Apostles. 235 
 
 Apostles, yet the decree was universal because of the Holy •/««(«•- 
 Ghost: which decree Paul and Barnabas took and confirmed j„^(. 
 through the universal Church. ""■ 
 
 30. And now, having proceeded thus far, I must ask (15.) 
 indulgence from your love, or rather from the Spirit who 
 dwelt in Paul, if I be not able to rehearse every thing, by 
 reason of my own weakness, and your weariness who listen. 
 For when shall I in terms suitable declare the marvellous 
 deeds wrought by the operation of the Holy Ghost in the 
 Name of Christ? Those wrought in Cyprus upon Elymas the 
 sorcerer, and in Lystra at the healing of the cripple, and 
 those done in Cilicia and Phrygia and Galatia and Mysia 
 and Macedonia? or those at Philippi; the preaching, I 
 mean, and the driving out of the unclean spirit in the Name 
 of Christ; and the salvation by Baptism of the jailer with his 
 whole house at night after the earthquake ? or the events at 
 Thessalonica; or the address at Areopagus in the midst of the 
 Athenians; or the instructions at Corinth, and in all Achaia? 
 How shall I worthily recount the mighty deeds which at 
 Ephesus by the hands of Paul, were wrought by the Holy 
 Ghost ? whom they of that city knew not before, but came Acts 19, 
 to know Him by the doctrine of Paul ; and they when Paul 
 had laid his hands on them, and the Holy Ghost had come 
 upon them, spake with other tongues, and prophesied. And 
 so great spiritual grace was upon him, that not only his 
 touch wrought cures, but even handkerchiefs and napkins, v. 12. 
 brought from his body, healed diseases, and scared away the 
 spirits of evil; and moreover they also who used curiousy.\9. 
 arts brought their books together, and burned them before 
 all men. 
 
 31. I pass by the work wrought at Troas on Eutychus, who 
 sinking down with sleep fell down from the third loft, and 
 was taken up dead; yet was saved alive by Paul. I also 
 pass by the prophecy addressed to the Elders of Ephesus "[*»«•] 
 assembled at Miletus, in which he openly said, That the Sas. 
 Holy Ghost witnesseth in every city, saying, — and the rest; for 
 by saying, in every city, Paul made manifest that the marvel- 
 lous works done by him in every city, were of the operative 
 power of the Holy Ghost, at the will of God, and in the *tp»*i- 
 Name of Christ who spake in him. By the power of this 
 
236 Texts from the Epistles. 
 
 Lect. Holy Ghost, the same Paul hasted to this holy city Jerusa- 
 
 - -lem, and this, though Agabus by the same Spirit foretold 
 
 what should befal him; and he spoke to the multitudes with 
 confidence, telling them concerning Christ. And when 
 brought to Cesarea, and encompassed by the seats of judges, 
 Paul at one time before Felix, and at another before Festus 
 the governor and King Agrippa, obtained of the Holy Ghost 
 grace so great, and of such overcoming wisdom, that at last 
 Agrippa himself the king of the Jews said, Almost thou 
 persuadest me to be a Christian. This Holy Spirit granted 
 to Paul, when he was in the island of Melita also, to receive 
 no harm when bitten by the viper, and to effect divers cures 
 on the diseased. This Holy Spirit guided him, the perse- 
 cutor of old, even as far as imperial Rome, a herald of Christ; 
 and there he persuaded many of the Jews to believe in Christ, 
 
 Acts 28, and to them who gainsayed he said plainly, Well spake the 
 Holy Ghost by Esaias the Prophet, saying unto your fathers, 
 and the rest. 
 
 32. And that Paul was full of the Holy Ghost, and his 
 fellow Apostles, and they who after them have believed in 
 Father, Son, and Holy Ghost, hear his own plain words in 
 
 i Cor. 2, }ri s Epistles; And my speech, he says, and my preaching 
 was not with enticing words of man's wisdom, but with 
 
 2Cor. l, demonstration of the Spirit and of 'power. And again, Who 
 hath also sealed us, and given us the earnest of the Spirit. 
 
 Rom. 8, And again, He that raised up Jesus from the dead shall also 
 quicken your mortal bodies by His Spirit which dwelleth in 
 
 2Tim.i,you. And again, writing to Timothy, That good thing which 
 
 eUro,, was committed to thee keep by the Holy Ghost which is given 
 
 Cyr.Ua-fo us 
 
 KOVVTOf 
 
 U,dwell- 33. And that the Holy Ghost subsists, and lives, and 
 
 r^f. t ex't .speaks, and foretells, I have often said already, and Paul 
 (16.) writes it plainly to Timothy. Now the Spirit speaketh 
 
 l Tim.4, expressly, that in the latter times some shall depart from the 
 faith, — which we see in the divisions not only of former times 
 but of our own; so motley and diversified are the errors of 
 
 Eph.3,5.the heretics. And again the same Paul says, Which in other 
 ages was not made known unto the sons of men, as it is now 
 revealed unto the Holy Apostles and Prophets by the Spirit. 
 
 Heb. 3, And again, Wherefore, as the Holy Ghost saith; and again 
 
TeMs from the Epistles. 237 
 
 The Holy Ghost also witnesseth to us. And again he calls Heb.io, 
 unto the champions of righteousness, saying, And take the E ' h6 
 helmet of salvation, and the sword of the Spirit, which is the l7 - 
 Word of God, by all prayer and supplication. And again, 
 And be not drunk with tvine, wherein is excess; butbefilled^- 5 ' 18 - 
 with the Spirit, speaking to yourselves in psalms, and hymns, 
 and spiritual songs. And again, The grace of our Lords Cor. 
 Jesus Christ, and the love of God, and the communion of the ' 
 Holy Ghost. 
 
 84. By all these proofs, and by more which have been 
 passed over, is the personal, and hallowing, and effectual " 0T °- 
 power of the Holy Ghost established to them of understand- 
 ing ; for the time would fail my discourse, did I set about 
 alleging what yet remains from the fourteen Epistles of Paul, 
 wherein he has taught with such variety, completeness, and 
 piety. And to the power of the Holy Ghost it must belong, 
 to grant to us forgiveness for our deficiencies by reason of the 
 scantity of the time, and upon you the hearers to impress 
 the more perfect knowledge of what yet remains ; while from 
 the frequent reading of the sacred Scriptures you who are 
 diligent come to understand these things, and by this time 
 hold more stedfastly, both from these present Lectures, and 
 what has before been told you, the Faith in the " One God the 
 Father Almighty ; and in our Lord Jesus Christ, His Only- 
 begotten Son ; and in the Holy Ghost the Comforter." Though 
 the word itself, and the title of Spirit, is used widely in the 
 sacred Scriptures, — for it is said of the Father, God is a Spirit, John 4, 
 as it is written in the Gospel according to John ; and of the 
 Son, A Spirit before our face, Christ the Lord; and of the Lam. 4, 
 Holy Ghost, the Comforter, the Holy Ghost, as was said; — yet 
 the very arrangement of articles observed in the Faith, if re- 
 ligiously understood, disproves the error of Sabellius also. 
 Now therefore return we to the point which now presses and 
 is profitable to you. 
 
 35. Beware lest by any means thou come to the dispensers (17.) 
 of Baptism, like Simon, in pretence, thy heart the while not 
 seeking the truth. It is ours to warn, but it is thine to secure 
 thyself. If by faith thou standest, blessed art thou ; if thou Rom. 
 hast fallen by unbelief, from this day forward cast away thine ] ' ' 
 unbelief, and take up an undoubting faith. For, at the season 
 
238 The Holy Ghost present in Baptism. 
 
 Lect. of baptism, when thou goest to the Bishops, or Presbyters, or 
 
 Deacons, — (for its grace is every where, in villages and in 
 
 cities, on them of low as on them of high degree, on bonds- 
 men and on freemen, for this grace is not of men, but the gift 
 is from God through men,) — approach the Minister of Bap- 
 tism, but approaching, think not of the face of him thou 
 seest, but remember that Holy Ghost of whom we are now 
 speaking. For He is present in readiness to seal thy soul, 
 and He shall give thee that Seal at which evil spirits tremble, 
 Eph. i, a heavenly and sacred seal, as also it is written, In whom also 
 after that ye believed, ye were sealed with the Holy Spirit of 
 promise. 
 
 36. Yet He tries the soul. He casts not pearls before 
 vid. sup. swine; if thou pretend, though men baptize thee, the Holy 
 Lect. 2. Spirit will not. But if thou approach with faith, while men 
 
 minister outwardly, the Holy Ghost bestows that which is 
 unseen. Thou art coming to a great trial, to a great muster, 
 in that one hour, which if thou throw away, thy disaster 
 is irretrievable ; but if thou be counted worthy of -grace, 
 thy soul will be illuminated, thou wilt receive a might which 
 thou hadst not, thou wilt receive weapons terrible to the evil 
 spirits; and if thou cast not away thine arms, but keep the 
 Seal upon thy soul, no evil spirit will approach thee ; for he 
 will be cowed ; for by the Spirit of God are the evil spirits 
 cast out. 
 
 37. If thou believe, thou shalt not only receive remission of 
 (18.) sins, but do also things which pass man's power. Andmayest 
 
 thou be worthy of the gift of prophecy also ! For thou shalt 
 receive grace according to the measure of thy capacity and 
 not of my words; for I may possibly speak of but small things, 
 yet thou mayest receive greater. For faith is a wide field. 
 All thy life long will the Comforter abide with thee ; He will 
 care for thee, as for His own soldier, concerning thy goings out, 
 and thy comings in, and thy plotting foes. And He will give 
 gifts of grace of every kind, if thou grieve Him not by sin ; 
 Eph. 4, for it is written, And grieve not the Holy Spirit of God, 
 whereby ye have been sealed unto the day of redemption. 
 What then, beloved, is it to preserve grace ? Be ye ready to 
 receive grace, and when ye have received it, cast it not 
 away. 
 
Blessing. 239 
 
 38. And may the God of All, who spake by the Holy Ghost 
 through the prophets, who sent Him forth upon the Apostles 
 on the day of Pentecost, in this place send Him forth at this 
 time also upon you; and by Him keep us also, imparting 
 His benefit in common to all of us, so that we may ever 
 render up the fruits of the Holy Ghost, love, joy, peace, long-G&\.5, 
 suffering, gentleness, goodness, faith, meekness, temperance, 22, 23 ' 
 in Christ Jesus our Lord : — By whom and with whom, together 
 with the Holy Ghost, be glory to the Father, both now, and 
 ever, and for ever and ever. Amen. 
 
LECTURE XVIII. 
 
 ON THE RESURRECTION OF THE FLESH, THE CATHOLIC 
 CHURCH, AND THE LIFE EVERLASTING. 
 
 Ezekiel xxxvii. 1. 
 
 The hand of the Lord was upon me, and carried me out in 
 the Spirit of the Lord, and set me down in the midst of 
 the valley which was full of bones. 
 
 Lect. 1. The root of all good works is the hope of the Resur- 
 
 XVIII • 
 
 irection; for the expectation of recompence nerves the soul 
 
 to good works. For labourers of every kind are ready to 
 undergo toils, if they see their reward in prospect ; but when 
 men weary themselves for nought, their heart as well as their 
 body sinks early. The soldier who expects a prize is ready 
 for war, but no one is forward to die for a king who is 
 indifferent about those who serve under him, and bestows no 
 honours on their toils. In like manner every soul believing in 
 the Resurrection, is, as is natural, careful of itself; but, dis- 
 believing it, abandons itself to perdition. He who believes 
 that his body shall remain to be raised again, is careful of 
 his robe, and defiles it not with fornication ; but he who 
 disbelieves the Resurrection, gives himself to fornication, and 
 misuses his own body, as though it were not his own. Faith 
 therefore in the Resurrection of the dead, is a great doctrine 
 and lesson of the Holy Catholic Church; a great and most 
 necessary point gainsayed by many, but surely warranted by 
 v. Cat. the truth. Greeks contradict it, Samaritans disbelieve it, 
 
 iv. 2. . 
 
 heretics disparage it; the contradiction is manifold, but the 
 truth is uniform. 
 
 2. Now Greeks and Samaritans together reason with us 
 thus. The dead man falls, and moulders away, and is all 
 
Difficulties of the Resurrection answered. 241 
 
 turned into worms; and the worms perish also ; so great is 
 the decay and destruction, which is the portion of the body; 
 how then is it to be raised ? The shipwrecked are devoured 
 by fishes, which are themselves devoured. Of them who 
 fight with wild beasts, the very bones are ground to powder 
 and consumed by bears and lions. Vultures and ravens feed 
 on the flesh of the unburied dead, and then fly abroad over 
 all the world ; from what places then is the body brought 
 together ? For of the fowls who have devoured it, some may 
 chance to die in India, some in Persia, some in the land of 
 the Goths ; other men again are consumed by fire, and their 
 very ashes scattered by the rain or wind; whence is the 
 body brought together again ? 
 
 3. To thee, poor feeble man, India is far from the land of (2.) 
 the Goths, and Spain from Persia; but to God who holds the 
 whole earth in the hollow of His hand, all things are near atlsa. 40, 
 hand. Impute not then weakness to God, from a comparison 
 
 of thy feebleness, but rather dwell on His power. Moreover, 
 does the sun, a small work of God, by one glance of his 
 beams give warmth to the whole world ; does the atmosphere, 
 which God has made, encompass all things in the world; and 
 is God then, who is the Creator both of the sun, and of the 
 atmosphere, removed very far off from the earth ? Imagine 
 a mixture of seed of different plants ; (for as thou art weak 
 as concerning the faith, the examples which I allege are such 
 also;) and that these different seeds are contained in thy 
 single hand; is it then to thee who art a man, a difficult 
 or an easy matter to distinguish what is in thine hand, 
 and to bring each seed together according to its nature, 
 and to assign it to its own kind? Canst thou then dis- 
 tinguish between things in thine hand, and cannot God 
 distinguish between the things in His hand, and assign them 
 their proper place ? Consider what I say ; is it not impious 
 to deny it ? 
 
 4. Further, attend to the very principle of justice, and 
 consider with thyself. Thou hast different sorts of servants: 
 and some are good and some bad; thou honourest there- 
 fore the good, and smitest the bad. And if thou art a judge, 
 to the good thou awardest praise, and to the transgressors, 
 punishment. Is then justice by thee observed a mortal man; 
 
242 Resurrection probablefrom God's justice, and man's expectation, 
 
 Lect. and with God, who is the ever-enduring King of all, is there 
 
 • no retributive justice ? To deny it is impious. For consider 
 
 what I say. Many murderers die in their beds unpunished ; 
 where then is the righteousness of God ? Yea, ofttimes a 
 murderer guilty of fifty murders, is beheaded once ; how then 
 shall he suffer punishment for the forty and Dine ? Unless 
 there is a judgment and a retribution after this world, thou 
 chargest God with unrighteousness. Marvel not, however, 
 because of the delay of judgment; no combatant is crowned 
 or disgraced, till the contest is over, and no president of the 
 games ever crowns men while yet striving, but he waits till 
 all the combatants are finished, that then deciding between 
 them, he may dispense the prizes and the chaplets. Even 
 thus God also, so long as the strife in this world lasts, 
 succours the just but partially, but afterwards He assigns to 
 them their rewards fully. 
 (3.) 5. But if, according to thee there is no resurrection of the 
 dead, wherefore condemnest thou the violators of graves? 
 For if the body perishes, and there is no resurrection to be 
 hoped for, why does the violator of the tomb undergo punish- 
 ment ? Thou seest that though thou deny the resurrection 
 with thy lips, there yet abides with thee an indestructible 
 instinct in its behalf? 
 
 6. Further, does a tree after it has been cut down blossom 
 again, and shall man not blossom again when cut down ? 
 And does the corn sown and reaped remain to the threshing 
 floor, and shall man when reaped from this world not remain 
 for the threshing ? And do shoots of vine or other trees, when 
 clean cut off and transplanted, come to life and bear fruit ; 
 and shall man then, for whose sake all these are, fall into 
 the earth and not rise again ? Comparing efforts, which is 
 greater, to mould in the outset a statue which was not, or 
 to recast it after the same model when fallen to pieces? 
 Cannot God then, who created us out of nothing, raise us 
 again, who are and who decay ? But thou believest not what 
 is written of the Resurrection, being a Greek: then from the 
 analogy of nature consider these matters, and understand them 
 from what is seen at this day. Wheat, it may be, or some 
 other kind of grain, is sown; and when it is cast, it dies and 
 rots, and is henceforth useless for food. But that which has 
 
from the analogy of vegetation, and of the Phoenix, 243 
 
 rotted, springs up in verdure ; and that which was cast 
 small, springs up most beautiful. Now wheat was made for 
 us; for wheat and all seeds were not created for themselves, 
 but for our use ; are things which were made for us quickened 
 when they die, and do we for whom they were made, not 
 spring up again after our death ? 
 
 7. The season is now winter, as thou seest; the trees now 
 stand as if they were dead: where are the leaves of the fig- 
 tree? where are the clusters of the vine? These in winter 
 time are dead, but in the spring green, and when the season 
 is come, there is given them as it were a quickening from a 
 state of death. For God, knowing thine unbelief, works a re- 
 surrection year by year in these visible things; that, beholding 
 what happens to things inanimate, thou mayest believe con- 
 cerning things animate and intelligent. Further, flies and 
 bees are often drowned in water, yet after a while revive ; and 
 dormice, after remaining motionless during the winter, are ftm\m 
 restored in the summer, (for to thy low thoughts like ex-'"" 1 ' 
 amples are offered,) and shall He who to irrational and 
 despised creatures grants a supernatural life, not vouchsafe 
 
 it to us, for whose sake He made them ? 
 
 8. But the Greeks ask for a yet more evident resurrection, (4.) 
 and say, that even if these creatures are raised, yet that they 
 have not utterly mouldered away; and they require to see 
 distinctly some creature rising again after complete decay. 
 God knew men's unbelief, and provided for this purpose a 
 bird, called a Phoenix ". This bird, as Clement writes, and as Clem. 
 many more relate, the only one of its race, going to the land of ^° m { 
 the Egyptians at revolutions of five hundred years, shews c. 25. 
 forth the Resurrection ; and this, not in desert places, lest the 
 mystery which comes to pass should remain unknown, but in 
 
 a notable city", that men might even handle what they dis- 
 believe. For it makes itself a nest of frankincense and myrrh 
 and other spices, and entering into this when its years are 
 fulfilled, it evidently dies and moulders away. Then from 
 the mouldering flesh of the dead a worm springs, and this 
 
 » The existence of the Phcenix is be- round theearth. In like manner the ex- 
 
 lievedby Tertullian, Epiphanius, <fec. as istence of megatheria and ichthyosauri 
 
 well as by Clement ; as was till a com- wasnotknowntilllately,northeoonnec- 
 
 paratively late date the doctrine of four tion between magnetism and electricity, 
 
 elements,. or of the motion of the sun * HeliopoUs. 
 
 B2 
 
244 from the analogy of 'man 's formation and of the heavenly bodies, 
 
 Lect. worm when grown large is transformed into a bird; — and do 
 
 ' not disbelieve this, for thou seest the offspring of bees also 
 
 fashioned thus out of worms, and from eggs which are most 
 moist thou hast seen the wings and bones and sinews of birds 
 issue. Afterwards this Phoenix, becoming fledged and a 
 perfect Phoenix, as was the former one, soars up into the 
 air such as it had died, shewing forth to men a most evident 
 resurrection from the dead. The Phoenix indeed is a wondrous 
 bird, yet it is irrational, nor sings psalms to God ; it flies abroad 
 through the sky, but it knows not the Only-begotten Son of 
 God. Is then a resurrection from the dead given unto this 
 iiTational creature which knows not its Maker, and to us who 
 ascribe glory to God and keep His commandments, shall there 
 no resurrection be granted ? 
 (5.) 9. But since the sign of the Phoenix is remote and uncom- 
 mon, and men disbelieve our resurrection still, take again the 
 proof of this from what is seen every day. A hundred or two 
 hundred years ago, we all, speakers and hearers, where were 
 we ? Know we not the groundwork of the substance of our 
 bodies ? Knowest thou not how from weak and shapeless and 
 simple elements we have our beginning, and that from what 
 is simple and weak is shaped the living man? and how that 
 weak element being made flesh is changed into strong nerves, 
 and bright. eyes, and sensitive nose, and hearing ears, and 
 speaking tongue, and beating heart, and busy hands, and 
 swift feet, and into members of all kinds? and how weak 
 elements become a shipwright, and a mason, and a master- 
 builder, and a craftsman of various arts, and a soldier, and a 
 ruler, and a lawgiver, and a king? Cannot God then, who 
 has made us of rude materials, raise us up when we have 
 fallen into decay? He who frames a body out of what is 
 vile, cannot He raise it again when destroyed? And does 
 not He who fashions that which is not, raise up that which 
 is and is fallen? 
 
 10. Take further a manifest proof of the resurrection of the 
 dead, witnessed month by month in the sky and its luminaries. 
 The face of the moon vanishes completely, so that no part of 
 it is any more seen, yet it fills again, and is restored to its 
 former state; and for the perfect demonstration of the matter, 
 the moon at certain revolutions of years suffering eclipse and 
 
from the law of Moses. 245 
 
 becoming changed into blood, yet recovers its luminous 
 body : God having provided this, that thou, O man, who art 
 formed of blood, mightestnot refuse credence to the resurrec- 
 tion of the dead, but mightest believe concerning thyself also 
 what thou beholdest in respect of the moon. These argu- 
 ments therefore use thou against the Greeks ; for with them 
 who receive not what is written, fight thou with unwritten 
 weapons, by reasonings only and demonstrations, for these 
 men know not who Moses is, nor Esaias, nor the Gospels, nor 
 Paul. 
 
 11. Turn now to the Samaritans, who, receiving the Law (6.) 
 only, allow not the Prophets. To them the text j ust now read 
 from Ezekiel appears of no force, for, as I said, they admit 
 
 not the Prophets; whence then shall we persuade the Sama- 
 ritans also ? Let us go to the writings of the Law. Now God 
 says to Moses, I am the God of Abraham, and of Isaac, and Exod.3, 
 of Jacob; this must mean of what is and subsists. For^ !0 . T1( . 
 if Abraham be dead, and Isaac, and Jacob, He is the God of* ''™"'' 
 what is nothing. When did a king ever say, that he was the 
 king of soldiers whom he had not? When did any display wealth 
 of which he was not the owner? Therefore Abraham and 
 Isaac and Jacob must truly subsist, that God may be the »pi««- 
 God of things which are; for He said not, " I was their God," ""' 
 but / am. And that there is a judgment, Abraham shews, 
 saying to the Lord, He who judgeth the earth, shall He not Gen. 18, 
 execute judgment? ' ep " 
 
 12. But to this the foolish Samaritans answer by way of 
 objection, that the souls possibly of Abraham and Isaac and 
 Jacob continue, but that it is impossible that their bodies 
 should arise. Was it then possible that the rod of righteous 
 Moses should become a serpent, and is it impossible that the 
 bodies of the righteous should live and rise again? And was 
 that done contrary to its nature, and shall they not be restored 
 according to their nature ? Again, the rod of Aaron, though cut 
 
 off and dead, budded, without the scent of waters, sprouting Job 14, 
 forth into blossoms as in the fields, though under a roof; and 9 ' 
 though set in dry places, yielding in one night the flowers 
 and fruit of plants watered for many years. Did Aaron's rod, 
 as it were, rise from the dead, and shall not Aaron himself be 
 raised ? And did God work wonders in wood, to secure to 
 
246 Arguments for the Resurrection from the Law. 
 
 Lect. him the high-priesthood, and will He not vouchsafe to Aaron 
 — : — ' himself a resurrection? A woman also was made salt contrary 
 to nature; and flesh was turned into salt; and shall not flesh 
 be restored to flesh ? Was Lot's wife made a pillar of salt, 
 and shall not Abraham's wife be raised again? By what 
 power was Moses' hand changed, which in one hour became 
 as snow, and then was restored ? Simply by God's command. 
 Had it force then, has it not force now ? 
 
 13. And whence in the beginning came man into being at 
 all, O ye Samaritans, most shallow of men ? Go to the first 
 Gen. 2, book of the Scripture, which even you receive ; And the Lord 
 God formed man of the dust of the ground. Is dust trans- 
 formed into flesh, and shall not flesh be again restored to 
 flesh ? You must be asked too, whence the heavens had their 
 being, and the earth, and the seas ? Whence the sun, and the 
 moon, and the stars ? How from the waters were made things 
 which fly and swim ? And how from the earth all beasts ? 
 Were so many thousands brought from nothing into being, 
 and shall we men, who bear God's image, not be raised up ? 
 Truly this course is mere unbelief, and an ample condemna- 
 tion of the unbelievers; considering Abraham addresses the 
 Lord as the Judge of all the earth, and the learners of the Law 
 disbelieve ; when it is written that man is of the earth, and the 
 readers disbelieve it also. 
 (7.) 14. To them therefore, the unbelievers, we say these things ; 
 but the words of the Prophets are for us, who believe. But 
 since some who also use the Prophets believe not what is 
 Ps. l, 5. written, and allege against us that passage, The ungodly shall 
 P ' not rise up in judgment, and, He that goeth down to the 
 Ps. ii5,9 ra/l>e shall come up no more, and, The dead praise not Thee, 
 17. (Pr. q Lord — using ill what is written well, — it will be well in 
 
 Boot.) , . 
 
 a cursory manner, as far as is now possible, to meet them. 
 For if it is said, that the ungodly shall not rise up in judgment, 
 this shews that they shall rise, not in judgment, but in con- 
 demnation ; for God needs not long scrutiny, but close on 
 the resurrection of the ungodly follows their punishment. 
 And if it is said, The dead praise not Thee, O Lord, this shews, 
 *{•**- that since in this life only is the appointed time for repent- 
 ■vidjlupr. ance and pardon, for which they who enjoy it shall praise the 
 Introd. £ orc i, it remains after death for them who have died in sins, 
 
Objections from Scripture answered. 247 
 
 not to give praise as the receivers of a blessing, but to bewail 
 themselves ; for praise belongs to them who give thanks, but 
 to them who are under the scourge, lamentation. Therefore 
 the just shall then offer praise ; but they who have died in 
 sins will have no further season for acknowledgment. s^xt- 
 
 15. And respecting that passage, He that goeth down (o'"' m, !: 
 the grave shall come up no more, observe what follows, He 15. 
 shall return no more to his house, neither shall his place know Job 7> 
 him any more. For since the whole world shall pass away, 
 and every house shall be destroyed, how shall he return to his 
 own house, there being henceforth a new earth ? But they 
 ought to have heard Job, saying, For there is hope of a tree, Job 14, 
 if it be cut down, that it will sprout again, and that the c ' 
 tender branch thereof will not cease. Though the root thereof 
 wax old in the earth, and the stock thereof die in the ground; 
 yet through the scent of water it will bud, and bring forth 
 boughs like a plant. And man when he dies, departeth; but v. Sept. 
 when mortal man falls, is he no longer ? As it were re- 
 monstrating and reproving ; (for thus ought we to read the 1wu«m. 
 words, with an interrogation;) for since a tree falls and 
 revives, he says, shall not man revive, for whom all trees 
 were made ? And that thou mayest not suppose that I am 
 forcing the words, read what follows ; for after saying by way 
 of question, When mortal man falls, is he no longer ? he says, 
 If a man die, he shall live again; and immediately he adds, lb. Sept. 
 J will wait till my change come ; and again elsewhere, Who Job J 9, 
 shall raise up on the earth my skin, which endures these 
 things. And Esaias the Prophet says, Thy dead men shall Is - 2 6, 
 live, together with my dead body shall they arise. And the 
 Prophet Ezekiel, now before us, says most plainly, Behold, ^? ek - 
 I will open your graves, and cause you to come up out of your ' 
 graves. And Daniel says. Many that sleep in the dustqfthe^s.^12, 
 earth shall awake, some to everlasting life, and some to shame 
 and everlasting contempt. 
 
 16- And many Scriptures are there which testify the Resur- 
 rection of the dead ; for there are other and many more sayings 
 on this matter. But now, by way of remembrance only, we 
 will make a passing mention of the raising of Lazarus after 
 four days ; and just allude, because of the shortness of the 
 time, to the widow's son also who was raised. Now also let 
 
248 The power residing in the bodies of Saints departed. 
 
 Lect. m e just remind you of the ruler's daughter ; and mention the 
 
 xvin - rending of the rocks, and how there arose many bodies of the 
 
 saints which slept, their graves having been opened. But 
 
 specially let us call to mind that Christ was raised from the 
 
 dead. I speak but in passing of Elias, and the widow's son 
 
 whom he raised ; of Elisseus also, who raised the dead twice ; 
 
 once when living, and once after his death. For when alive 
 
 he wrought the resurrection by means of his soul ; but that not 
 
 the souls only of the just might be honoured, but that it 
 
 might be believed that in the bodies also of the just there 
 
 is power, the corpse which was thrown into the grave of 
 
 Elisseus, when it touched the dead body of the prophet, 
 
 was quickened, and the dead body of the prophet did the 
 
 work of the soul, and that which was dead and buried gave 
 
 life to the dead, and while imparting life, yet continued itself 
 
 among the dead. Wherefore ? Lest if Elisseus should rise 
 
 again, the work should be ascribed to his soul alone ; and to 
 
 i shew, that even though the soul is not present, a virtue resides 
 
 in the body of the saints, because of the righteous soul which 
 
 has for so many years tenanted it, and used it as its minister. 
 
 And let us not foolishly disbelieve, as though this thing had 
 
 Acts 19, n °t happened ; for if handkerchiefs and aprons, which are 
 
 15, from without, touching the bodies of the diseased, have raised 
 
 up the sick, how much more should the body itself of the 
 
 Prophet raise the dead ? 
 
 (y \ 17. And with respect to these instances we might say 
 
 much, rehearsing in detail the marvellous circumstances of 
 
 each event ; but as you have been already wearied both by the 
 
 i„ l& . prolonged fast of the Preparation, and by the watchings, let 
 
 siirw!. wna t h as been cursorily spoken concerning them suffice for 
 
 a while ; these words having been as it were sown thinly, 
 
 that you, receiving the seed like richest ground, may in bearing 
 
 fruit increase them. But be it remembered, that the Apostles 
 
 also raised the dead ; Peter raised Tabitha in Joppa, and 
 
 Paul raised Eutychus in Troas ; and thus did all the Apostles, 
 
 even though the wonders wrought by each have not all been 
 
 written. Further, remember all that is said in the first 
 
 Epistle to the Corinthians, which Paul wrote against them 
 
 , Cor who said, How are the dead raised, and with what body do 
 
 15, 35. they come? And how he says, For if the dead rise not, then 
 
 ver. 16. 
 
Thebodyhavingsharedwiththesoulhere,shareswithithereafter.249 
 
 is not Christ raised; and how be called them fools, who ver. 36. 
 
 believed not; and remember the whole of his teaching there 
 
 concerning the resurrection of the dead, and how he wrote to 
 
 the Thessalonians, But I would not have you to be ignorant, l Thess. 
 
 brethren, concerning them which are asleep, that ye sorrow 4 ' l3 ' 
 
 not, even as others which have no hope, and all that follows : 
 
 but chiefly that, And the dead in Christ shall rise first. ver. 16. 
 
 18. But especially mark this, how very pointedly Paul 
 says, For this corruptible must put on incorruption, and this \ Cor. 
 mortal must put on immortality. For this body shall be ' ' 
 raised, not remaining weak as now ; raised, I say, the very same 
 body,but putting on incorruption it shall be fashioned anew, — 
 
 as iron blending with fire becomes fire, or rather as He knows 
 how, the Lord who raises us. This body therefore shall be 
 raised, but it shall abide not such as it now is, but an eternal 
 body; no longer needing for its life nourishment as now, nor 
 stairs for its ascent, for it shall be made spiritual, a mar- 
 vellous thing, such as we cannot worthily speak of. Then, v . Matt. 
 it is said, shall the righteous shine forth as the sun, and the 13 ' 43w 
 moon, and as the brightness of the firmament. And God, i2 ; 3, 
 foreknowing men's unbelief, has given to little worms in the 
 summer to dart beams of light from their body, that from what 
 is seen, that which is looked for might find credence ; for He 
 who gives in part is able to give the whole also, and He who 
 makes the worm radiant with light, will much more illuminate 
 a righteous man. 
 
 19. We shall be raised therefore, all with our bodies eternal, / 10.) 
 but not all with bodies alike: for if a man is righteous, he 
 
 will receive a heavenly body, that he may be able duly to hold 
 converse with Angels; but if a man is a sinner, he shall re- 
 ceive an eternal body, fitted to endure the pains of sins, that 
 it may burn eternally in fire, nor ever be- consumed. And 
 righteously will God assign this portion to either company ; 
 for we do nothing without the body. We blaspheme with 
 the mouth, and with the mouth we pray. With the body we 
 commit fornication, and with the body we keep our chastity. 
 With the hand we rob, and by the hand we bestow alms ; 
 and in like manner the rest. Since then the body has been 
 our minister in all things, it shall also share with us what 
 befals us hereafter. 
 
250 Sins be/ore and after Baptism. 
 
 Lect. 20. Therefore, brethren, let us be tender of our bodies, nor 
 XVIII. j et ug m ; suse them as though not our own. Let us not say 
 like the heretics, that this vesture of the body belongs not to 
 us% but let us be careful of it as our own; for we must give 
 account to the Lord of all things done through the body. 
 Say not, no one sees me ; think not that there is no witness 
 of the deed. Human witness oftentimes there is not ; but 
 He who fashioned us, an unerring witness, abides faithful in 
 heaven, and beholds what thou doest. And the stains of sin 
 remain in the body; for as when a wound has gone deep into 
 the body, the scar remains even after healing, even so sin 
 wounds soul and body, and the marks of its scars remain in 
 all ; and they are effaced only by receiving the Baptismal laver. 
 The past wounds therefore of soul and body God heals by 
 Baptism ; against future ones let us one and all jointly guard 
 ourselves, that keeping the vestment of the body pure, we 
 may not by fornication and sensual indulgence or other sin 
 for a short season, lose the salvation 'of heaven, but may 
 inherit the eternal kingdom of God; — which may God vouch- 
 safe to all of you of His own grace. 
 
 (11.) 21. Thus much in proof of the Resurrection of the dead; 
 and now recite ye and go through with all diligence word by 
 word the profession of the faith, when I have again said it to 
 you 
 
 22. The Faith which we rehearse contains in order the 
 following, " And in one Baptism of repentance for the remis- 
 sion of sins ; and in one Holy Catholic Church ; and in the 
 resurrection of the flesh; and in eternal life." Now of Baptism 
 and repentance I have spoken in the foregoing Lectures ; and 
 my present remarks concerning the resurrection of the dead 
 have been made with reference to the Article " In the resur- 
 rection of the flesh." Now then let me finish what remains 
 to be said, in consequence of the Article, " In one Holy 
 Catholic Church," on which, though one might say many 
 things, we will speak but briefly. 
 
 23. Now it is called Catholic because it is throughout the 
 world, from one end of the earth to the other; and because it 
 teaches universally and completely one and all the doctrines 
 
 c e. g. the Gnostics, Manichees, &o. 
 
Wliythe Church Catholic is called Catholic, and why Church. 251 
 
 which ought to come to men's knowledge/ concerning things 
 both visible and invisible, heavenly and earthly ; and because 3 
 it subjugates in order to godliness every class of men, ««•>■*'«•- 
 governors and governed, learned and unlearned; and because'™, 1 ' " s " 
 it universally treats and heals every sort of sins, which are 
 committed by soul or body, and possesses in itself every form - 
 of virtue which is named, both in deeds and words, and in 
 every kind of spiritual gifts. 
 
 24. And it is rightly named Church, because it calls forth lx*u- 
 and assembles together all men ; according as the Lord says "^L 
 in Leviticus, And assemble thou all the congregation to the v - Heb. 
 doors of the tabernacle of witness. And it is to be noted, that LeV.8 '3. 
 the word assemble, is used for the first time in the Scriptures ? e v L 
 here, at the time when the Lord puts Aaron into the High- «'>«». 
 priesthood. And in Deuteronomy the Lord says to Moses, 
 Assemble to Me the people, and I will make them hear My Deut - 4 > 
 words,that they shall learn to fear Me. And he again mentions 
 
 the name of the Church, when he says concerning the Tables, 
 And on them was written according to all the words which Deut. 9, 
 the Lord spake with you in the mount of the midst of the x y„*~ 
 fire in the day of the Assembly, as if he had said more plainly, "'«•» ° r 
 in the day in which ye were called and gathered together by Ps 35 ' 
 God. And the Psalmist says, / will give Thee thanks in the 18. 
 great Assembly; I will praise Thee among much people. 2 12! 
 
 25. Of old the Psalmist sung, Bless ye God in the Church, Ps. 68, 
 even the Lord, from the fountain of Israel. But since the " 
 Jews for their evil designs against the Saviour have been cast 
 away from grace, the Saviour has built out of the Gentiles a 
 second Holy Church, the Church of us Christians, concerning 
 which He said to Peter, And upon this rock I will build My Ma(; - '6, 
 Church, and the gates of hell shall notprevail against it. And 
 David prophesying of both, said plainly of the first which was 
 rejected, I have hated the Church of the evil doers ; but of the Ps.26,6. 
 second which is built up he says in the same Psalm, Lord, Z>er. 8. 
 have loved the habitation of Thine house; and immediately 
 afterwards, In the Churches will I bless the Lord. For now ver. 12. 
 that the one Church in Juda?a is cast off, the Churches of 
 Christ are increased throughout the world ; and of them it is 
 
 said, Sing unto the Lord a new song, and His praise in the Ps - 149, 
 Church of the Saints. Agreeably to which the Prophet also 
 
252 The title Catholic is a practical guide to the true Church. 
 
 Lect. said to the Jews, / have no pleasure in you, saith the Lord of 
 
 xvm - Hosts; and immediately afterwards, For from the rising of 
 
 io. ' the sun even unto the going down of the same, My name shall 
 
 ver. n. be great among the Gentiles. Concerning this Holy Catholic 
 
 l Tim. Church Paul writes to Timothy, That thou mayest know how 
 
 ' ' thou oughtest to behave thyself in the house of God, which is 
 
 the Church of the Living God, the pillar and ground of the 
 
 truth. 
 
 26. But since the word Church or Assembly is applied to 
 different things, (as also it is written of the multitude in the 
 
 Actsi9, theatre of the Ephesians, And when he had thus spoken, 
 
 IK**.*- he dismissed the Assembly, and since one might properly and 
 
 «'«». truly say that there is a Church of the evil doers, I mean the 
 
 meetings of the heretics, the Marcionists and Manichees, and 
 
 the rest,) the Faith has delivered to thee by way of security 
 
 the Article, " And in One Holy Catholic Church;" that thou 
 
 mayest avoid their wretched meetings, and ever abide with the 
 
 Holy Church Catholic in which thou wast regenerated. And 
 
 if ever thou art sojourning in any city, inquire not simply 
 
 where the Lord's House is, (for the sects of the profane also 
 
 make an attempt to call their own dens, houses of the Lord,) 
 
 nor merely where the Church is, but where is the Catholic 
 
 Church. For this is the peculiar name of this Holy Body, 
 
 the mother of us all, which is the spouse of our Lord Jesus 
 
 Eph. 5, Christ, the Only-begotten Son of God, (for it is written, As 
 
 25 ' Christ also loved the Church, and gave Himself for it, and 
 
 Gal. 4, all the rest,) and is a figure and copy of Jerusalem above, 
 
 which is free, and the mother of us all ; which before was 
 
 barren, but now has many children. 
 
 27. For when the first Church was cast off, God, in the 
 i Cor. second, which is the Catholic Church, hath set first Apostles, 
 12 ' 28 " secondarily Prophets, thirdly teachers, after that miracles, 
 
 then gifts of healings, helps, governments, diversities of 
 tongues, and every sort of virtue ; I mean wisdom and under- 
 standing, temperance and justice, alms-doing and loving- 
 kindness, and patience unconquerable in persecutions. She, 
 2 Cor. 6, by the armour of righteousness on the riyht hand and on the 
 ?• 8 ' left, by honour and dishonour, in former days amid perse- 
 cutions and tribulations crowned the holy martyrs with the 
 varied and blooming chaplets of patience, and now in times 
 
Everlasting life from the Father through the Son in the Spirit. 253 
 
 of peace by God's grace receives her due honours from 
 princes and nobles, and from every rank and kindred of man. 
 And while the kings of particular nations have bounds set to 
 their dominion, the Holy Church Catholic alone extends her 
 illimitable sovereignty over the whole world ; for God, as it is Ps. 147, 
 written, hath made her border peace. But I should need 14 " ept- 
 many more hours for my discourse, would I speak of all 
 things which concern her. 
 
 28. In this Holy Catholic Church receiving instruction and (13.) 
 behaving ourselves virtuously, we shall attain the kingdom of 
 heaven, and inherit eternal life; for which also we endure all 
 toils, that we may be made partakers of it from the Lord. For 
 ours is no trifling aim ; eternal life is our object of pursuit. 
 Wherefore in the profession of the Faith, after the words, "And 
 
 in the resurrection of the flesh," that is, of the dead, (of which 
 we have discoursed,) we are taught to believe, " And in the 
 life everlasting," for which as Christians we are striving. 
 
 29. The Father is the real and true lifej^^dJHethrough 
 the SonTn the Holy Spirit poulrs™lol ; ^asTrom™TioutrtamHis 
 heavenly giits~~toall ; for through His love to man, the 
 blessings of everlasting life are promised without fail even to 
 us men. We must not disbelieve the possibility of this, but 
 having an eye not to our own weakness but to His power, we 
 must believe ; for with God all things are possible. And that 
 this is possible, and that we may look for everlasting life, 
 Daniel declares, And they that turn many to righteousness as Dan.12, 
 the stars for ever and ever. And Paul says, And so shall we |" (.J- 
 be ever with the Lord: now the being for ever with the LordiThess. 
 implies life everlasting. But most plainly of all the Saviour ' 
 Himself says in the Gospel, And these shall go away into Mat.25, 
 everlasting punishment, but the righteous into life eternal. 
 
 30. And many are the proofs concerning the life ever- 
 lasting. And when we desire to gain this eternal life, the 
 sacred Scriptures suggest to us the ways of gaining it ; of 
 which, because of the length of our discourse, the texts we set 
 before you shall be but few, the rest being left to the search 
 of the diligent. They declare at one time that it is by faith; 
 
 for it is written, He that believeth on the Son hath everlasting John 3, 
 life, and what follows ; and again He says Himself, Verily, j^ n 5 
 
 24. 
 
254 Texts concerning the life everlasting. 
 
 Leot. verily, I say unto you, He that heareth My words, and 
 ^£J- believeth on Him that sent Me, hath everlasting life, and the 
 
 rest. At another time, it is by the preaching of the Gospel ; 
 John 4, for He says, that He that reapeth receiveth wages, and 
 
 gather eth fruit unto life eternal. At another time, by mar- 
 Johni2, tyrdom and confession in Christ's name ; for He says, And 
 
 he that hateth his life in this world, shall keep it unto life 
 
 eternal. And again, by preferring Christ to riches or kindred ; 
 Mat. 19, And every one that hath forsaken brethren, or sisters, and 
 
 the rest, shall inherit everlasting life. Moreover it is by 
 v. Mat. keeping the commandments, Thou shall not commit adultery, 
 is'. Thou shall not kill, and the rest which follow; as He 
 v. also answered to him that came to Him, and said, Good Master, 
 
 Mark . 
 
 io 17. what shall I do that I may have eternal life? Further, it is 
 by departing from evil works, and henceforth serving God; 
 
 Kom. 6, for Paul says, But now being made free from sin, and become 
 servants to God, ye have your fruit unto holiness, and the end 
 everlasting life. 
 
 31. And the ways of finding eternal life are many, though I 
 have passed over them by reason of their number. For God 
 in His loving-kindness has opened, not one or two only, but 
 many doors, by which to enter into the life everlasting, that, 
 as far as lay in Him, all might enjoy it without hindrance. 
 Thus much have we for the present spoken within compass 
 concerning the life everlasting, which is the last doctrine 
 of those professed in the Faith, and its termination ; which 
 may we all, both teachers and hearers, by God's grace enjoy! 
 
 •(14.) 32. It remains, brethren beloved, to exhort you all by the 
 word of teaching, to prepare your souls for the reception of 
 the heavenly gifts. As regards the Holy and Apostolic Faith 
 delivered to you to profess, we have spoken as many Lectures, 
 as was possible, in the past days of Lent ; not that this is all 
 we ought to have said, for our omissions are many ; and these 
 perchance have been thought out better by more excellent 
 teachers. And now the holy day of Easter is at hand, and 
 
 Tit. 3,5. your love in Christ is to be illuminated by the Laver of rege- 
 neration. Ye shall therefore again be taught what is requi- 
 site, if God so will ; with how great piety and order you must 
 enter in when summoned, for what purpose each of the holy 
 
Directions to the Catechumens on their approaching Baptism. 255 
 
 mysteries of Baptism is performed, and with what reverence 
 and order you must go from Baptism to the Holy Altar of 
 God, and enjoy its spiritual and heavenly mysteries; that 
 your souls being previously illuminated by the word of doc- 
 trine, ye may discover the greatness of each particular gift 
 bestowed on you by God. 
 
 33. And after the Holy and Salutary Day of Easter, 
 beginning from the second day of the week, ye shall come 
 all the days of the following week after the assembly into the 
 Holy Place of the Resurrection, and there ye shall hear other 
 Lectures, if God permit ; in which ye shall again be taught 
 the reasons of every thing which has been done, and shall re- 
 ceive the proofs thereof from the Old and New Testaments, — 
 first, of the things done just before Baptism, — next, how ye 
 have been cleansed from your sins by the Lord, with tfAeEph. 5, 
 washing of water by the word, — and how by being Priests " 
 
 ye have become partakers of Christ's Name, — and how the*. 16.4. 
 Seal of the fellowship of the Holy Ghost has been given XXI " 5-6 ' 
 you, — and concerning the mysteries at the Altar of the New 
 Testament, which had their beginning in this place, what 
 thlTDivine Scriptures have delivered to us, and what is the 
 gowerof Jthese mysteries, and how ye must approach them, 
 and when and how receive them ; — and finally, how for the 
 time to come ye must behave yourselves worthily of this 
 grace both in works and words, that you may all be enabled 
 to enjoy the life everlasting. And these things shall be 
 spoken, if it be God's pleasure. 
 
 34. Finally, my brethren, rejoice in the Lord alway; and (15.) 
 again I say, Rejoice: for your redemption hath drawn nigh, Phil, a, 
 and the heavenly host of the Angels is waiting for your 4] 4. 
 salvation. And there is now the voice of one crying in the 7 *- Luke 
 wilderness, Prepare ye the way of the Lord; and the Prophet Is ' 40 ' 3 
 cries, Ho, every one that thirtieth, come ye to the waters; is. 55,1. 
 and immediately afterwards, Hearken diligently unto me, v. 2. 
 and eat ye that which is good, and let your soul delight 
 itself in fatness. And within a little while ye shall hear that 
 excellent lesson which says, Be light, be light, O thou wewls.60,1. 
 Jerusalem; for thy light is come. Of this Jerusalem the m e ^.'j 
 prophet hath said, And afterwards thou shalt be called the Is. 1,26. 
 city of righteousness, the faithful city Zion ; for out of Zion Ie - 2 » 3 - 
 
256 Blessings. 
 
 Lbct. shall go forth the law, and out of Jerusalem the word of the 
 
 X YIIL Lord, which from hence has been showered down on the 
 
 whole world. To her the Prophet also says concerning you, 
 
 Is. 49, Lift U p thine eyes round about, and behold thy children 
 
 l s ' 60 8 ' gathered together; and she answers, saying, Who are these 
 
 Sept. that fly as a cloud, and as doves with their young ones to 
 
 me ? (She calls them, clouds, because of their spiritual nature, 
 
 Is. 66,8. and doves, from their purity.) And again she says, Who hath 
 
 heard such a thing? who hath seen such things? shall the 
 
 earth be made to bring forth in one day ? or shall a nation 
 
 be born at once? for as soon as Zion travailed, she brought 
 
 forth her children. And all things shall be filled with joy 
 
 Is. 65, ineffable, because of the Lord who hath said, Behold, I create 
 
 /Jerusalem a rejoicing, and her people a joy. 
 
 ^ 35. And may these words also apply to you, and at this 
 
 Is - 49 > time, Sing, O heavens, and be joyful, O earth; for the Lord 
 
 hath comforted His people, and will have mercy on His 
 
 afflicted. And this shall come to pass through the loving- 
 
 Is. 44, kindness of God, who says to you, / will blot out as a cloud 
 
 Sept. thy transgressions, and as a thick cloud thy sins. But ye 
 
 who have been counted worthy of the name of Faithful, (of 
 
 Is. 65, whom it is written, The Lord God shall call His servants by 
 
 Sept 6 an °ther name which shall be blessed on the earthy ye shall 
 
 Eph. 1, say with gladness, Blessed be the God and Father of our 
 
 3 - Lord Jesus Christ, who hath blessed us with all spiritual 
 
 ver. 7. blessings in heavenly places in Christ ; in whom we have 
 
 redemption through His blood, the forgiveness of sins, 
 
 according to the riches of His grace, and what follows ; and 
 
 v. 2, 4. again, But God who is rich in mercy, for His great love 
 
 wherewith He loved us, even when we were dead in sins, hath 
 
 quickened us together with Christ, and the rest. And again 
 
 in like manner praise ye the Lord of all good things, saying, 
 
 tit.3,4. But after that the kindness and love of God our Saviour 
 
 towards man appeared, not by works of righteousness which 
 
 we had done, but according. to His mercy He saved us, by the 
 
 washing of regeneration, and the renewing of the Holy Ghost, 
 
 which He shed on us abundantly through Jesus Christ our 
 
 Saviour, that being justified by His grace, we should be made 
 
 heirs according to the hope of eternal life. And may God 
 
 Eph. i, Himself and Father of our Lord Jesus Christ, give unto ««« 
 17. 18.- " au 
 
Blessings. 257 
 
 the spirit of wisdom and revelation in the knowledge of Him, 
 the eyes of your understanding being enlightened; and keep 
 you ever in good works and words and thoughts: — To whom 
 be glory and honour and might through our Lord Jesus 
 Christ with the Holy Ghost now and ever, and for all the 
 infinite ages of eternity. Amen. 
 
CATECHETICAL LECTURES 
 
 OF 
 
 S. CYRIL, 
 
 ARCHBISHOP OF JERUSALEM, 
 
 ADDRESSED TO PERSONS RECENTLY BAPTIZED, CONCERNING THE 
 SACRED MYSTERIES. 
 
 LECTURE XIX. 
 
 (ON THE MYSTERIES. I.) 
 
 ON THE RITES BEFORE BAPTISM. 
 
 1 Pet. v. 8—14. 
 
 Be sober, be vigilant; because your adversary the devil, as a 
 roaring lion, walketh about, seeking whom he may devour, 
 fyc. 
 
 Lect. j_ j long ago desired, true-born and dearly beloved children 
 Myst. i. of the Church, to discourse to you concerning these spiritual 
 and heavenly Mysteries; but knowing well, that seeing is far 
 more persuasive than hearing, I waited till this season ; that 
 finding you more open to the influence of my words from 
 this your experience, I might take and lead you to the 
 brighter and more fragrant meadow of this present paradise ; 
 especially as ye have been made fit to receive the more 
 sacred Mysteries, having been counted worthy of divine and 
 life-giving Baptism. It remaining therefore to dress for you 
 a board of more perfect instruction, let us now teach you 
 exactly about these things, that ye may know the deep 
 meaning to you-ward of what was done on that evening of 
 your Baptism ". 
 
 a On Easter Eve, which was the most Antiqu. xi. 6. §. 7- 
 common time of Baptism, vid. Bingh. 
 
Renunciation of Satan in Baptism. 259 
 
 2. First, ye entered into the outer hall of the Baptistery, (2.) 
 and there facing towards the West, ye heard the command to 
 stretch forth your hand, and as in the presence of Satan ye 
 renounced him. Now ye must know that this figure is found 
 
 in ancient history. For when Pharaoh, that most cruel and 
 ruthless tyrant, oppressed the free and high-born people of 
 the Hebrews, God sent Moses to bring them out of the evil 
 thraldom of the Egyptians. Then the door-posts were 
 anointed with the blood of the lamb, that the destroyer might 
 flee from the houses which had the sign of the blood ; and 
 the Hebrew people was marvellously delivered. The enemy, 
 however, after their rescue, pursued them, and saw the 
 sea wondrously parted for them ; nevertheless he went on, 
 following in their footsteps, and was all at once overwhelmed 
 and engulphed in the Red Sea. 
 
 3. Now turn from the ancient to the recent, from the figure 
 to the reality. There we have Moses sent from God to 
 Egypt; here, Christ, sent by His Father into the world: 
 there, that Moses might lead forth an oppressed people out of 
 Egypt ; here, that Christ might rescue mankind who are 
 whelmed under sins: there, the blood of a lamb was the spell 
 against the destroyer ; here, the blood of the unblemished 
 Lamb Jesus Christ is made the charm to scare evil spirits : 
 there, the tyrant pursued even to the sea that ancient people ; 
 and in like manner this daring and shameless spirit, the 
 author of evil, followed thee, even to the very streams of 
 salvation. The tyrant of old was drowned in the sea ; and 
 this present one disappears in the salutary water. 
 
 4. However, thou art bidden with arm outstretched to say 
 to him as though actually present, " I renounce thee, Satan." 
 I wish to say, wherefore ye stand facing to the West ; for it 
 is necessary. Since the West is the region of sensible dark- 
 ness, and he being darkness, has his dominion also in dark- 
 ness, ye therefore, looking with a symbolical meaning towards 
 the West, renounce that dark and gloomy potentate. What 
 then did each of you standing up say ? " I renounce thee, 
 Satan," thou wicked and most cruel tyrant ! meaning, " I fear 
 thy might no longer ; for Christ hath overthrown it, having 
 partaken with me of flesh and blood, that through these He 
 might by death destroy death, that I might not for ever be Heb. 2, 
 
 s2 14> 
 
260 Renunciation of sin and the world in Baptism. 
 
 Lect. subject to bondage. I renounce thee, thon crafty and most 
 Myst. i. subtle serpent, I renounce thee, plotter as thou art, who 
 under the guise of friendship didst work all disobedience, and 
 bring about the apostasy of our first parents. I renounce 
 thee, Satan, the artificer and abettor of all wickedness." 
 (3.) 5. Then in the second sentence thou art told to say, " and 
 all thy works." Now the works of Satan are all sin, which it 
 is necessary to renounce also ;— just as if a man has 'escaped 
 a tyrant, he would have doubtless escaped his instruments 
 also. All sin therefore, according to its kinds, is included in 
 the works of the devil. Only know this ; that all that thou 
 " sayest, especially at that most thrilling hour, is written in 
 God's books ; when therefore thou doest any thing contrary 
 Gal. 2, to these, thou shalt be judged as a transgressor. Thou 
 18- renouncest therefore the works of Satan ; 1 mean, all deeds 
 sntji and thoughts which are against thy better judgment. 
 xiyt. q Then thou sayest, " And all his pomp." Now the pomp 
 harfi- of* the devil is the madness of shows, and horse-races, and 
 fkv!bi. hunting, aud all such vanity : from which that holy man 
 Ps. 119, praying to be delivered, says unto God, Turn away mine 
 eyes from beholding vanity. Be not interested in the mad- 
 ness of the shows, where thou wilt behold the wanton 
 gestures of players, carried on with mockeries and all un- 
 seemliness, and the frantic dancing of effeminate men ; — nor 
 in the madness of them who in hunts expose themselves to 
 wild beasts, that they may pamper their miserable appetite; 
 who, that they may indulge their belly with meats, become 
 themselves truly meat for the belly of ravenous beasts ; and 
 to speak justly, they for the sake of their proper god, their 
 belly, cast away their life headlong in single combats. Shun 
 also horse-races, that frantic spectacle, which subverts souls. 
 For all these are the pomp of the devil. 
 
 7. Moreover, things also hung up at idol festivals, either 
 meat or bread, or other such things which are polluted by 
 the invocation of the unclean spirits, are reckoned in the 
 pomp of the devil. For as the Bread and Wine of the 
 Eucharist before the holy invocation of the Adorable Trinity 
 was simple bread and wine, while after the invocation the 
 \ Bread becomes the Body of Christ, and the Wine the Blood of 
 I Christ, so in like manner, such meats belonging to the pomp 
 
Renunciation of idolatry — Recital of the Creed. 261 
 
 of Satan, though in their own nature plain and simple, become 
 profane by the invocation of the evil spirit. 
 
 8. And after this thou sayest, " and all thy service." Now (5.) 
 the service of the devil is prayer in idol temples; things done 
 
 to the honour of lifeless idols; the lighting of lamps, or 
 burning of incense by fountains or rivers, (for some cheated 
 by dreams or by evil spirits, have passed to these places, 
 thinking to find a cure even for their bodily ailments,) and 
 the like. Go not therefore after them. The watching of 
 birds, divination, omens, or amulets, or charms written on 
 leaves, sorceries, or other evil arts, and all such things, are 
 services to the devil ; therefore shun them. For if after 
 renouncing Satan and ranging thyself with Christ, thou fall 
 under their influence, thou shalt find the tyrant more bitter in 
 his temptations ; perchance, because he treated thee of old as 
 his own, and has let thee off from severe slavery, and has been 
 greatly exasperated against thee ; so thou wilt be bereaved of 
 Christ, and be tempted by him. Hast thou not heard the old 
 history which tells us of Lot and his daughters? Was not he 
 himself saved with his daughters, because he gained the 
 mountain, while his wife became a pillar of salt, set up as a 
 beacon for ever, as the memorial of her depraved will and her ,rj M1 j{. 
 turning back. Take heed therefore to thyself, and turn not "**• 
 again to what is behind, going back after having put thine Phil. 3, 
 hand to the plough, to the salt savour of this life's doings ; 13, 
 but escape to the mountain, to Jesus Christ, that stone hewn v . Dan. 
 
 without hands, which has filled the world. 3 > 35 - 
 
 45. 
 
 9. When therefore thou renouncest Satan, utterly breaking iq \ 
 all covenant with him, that ancient league with hell, there is 
 opened to thee the paradise of God, which He planted towards 
 
 the East, whence for his transgression our first father was 
 exiled; and symbolical of this was thy turning from the West 
 to the East, the place of light. Then thou wert told to say, 
 I believe in the Father, and in the Son, and in the Holy 
 Ghost, and in one Baptism of repentance. Of which things 
 we spoke at length in the former Lectures, as God's grace 
 allowed us. 
 
 10. Therefore, guarded by these considerations, be sober. 
 
 For our adversary the devil, as was just now read, as aip e t.5 
 roaring lion, walketh about, seeking whom he may devour. 8 - 
 
26'2 Exhortation. 
 
 Lect. In former times death was mighty and devoured : but at the 
 XIX 
 M st \ .holy Laver of regeneration, God has wiped away every tear 
 
 Is. ?5,8. from off all faces. For thou shalt no more mourn, now that 
 and?.ev. t n 0U hast put off the old man; but thou shalt keep holyday, 
 <rxmyu- clothed in the garment of salvation, even Jesus Christ. 
 { ""' ( ' 11. And these things were done in the outer chamber. 
 But if God will, when in the succeeding expositions of the 
 Mysteries we have entered into the Holy of Holies, we shall 
 then know the symbolical meaning of what is there accom- 
 plished. Now to God the Father, with the Son and the 
 Holy Ghost, be glory, and power, and majesty, for ever and 
 ever. Amen. 
 
LECTURE XX. 
 
 (on the MYSTERIES. II.) 
 
 ON THE BITES OF BAPTISM. 
 
 Rom. vi. 3 — 14. 
 
 Know ye not, that so many of us as were baptized into Jesus 
 Christ, icere baptized into His death? fyc. . . .for ye are 
 not under the Law, but under grace. 
 
 1. These introductions into the Mysteries day by day, and 
 these new instructions, which are the announcements of new 
 truths, are profitable to us ; and most of all to you, who have 
 been renewed from oldness to newness. Therefore, as is 
 necessary, I will lay before you the sequel of yesterday's 
 Lecture, that ye may learn of what those things, which were 
 done by you in the inner chamber, were the emblems. 
 
 2. As soon, therefore, as ye entered in, ye put off your (2.) 
 garment; and this was an image of putting off the old man Col.3,9. 
 with his deeds. Having stripped yourselves, ye were naked ; 
 
 in this also imitating Christ, who hung naked on the Cross, 
 and by His nakedness spoiled principalities and powers, and Col. 2, 
 openly triumphed over them on the tree. For since the ' 
 powers of the enemy made their lair in your members, ye 
 may no longer wear that old vestment ; I do not at all mean 
 this visible one, but that old man, which is corrupt according »»W. 
 to the deceitful lusts. May no soul which has once put him ^ ph- 4 > 
 off, again put him on, but say with the Spouse of Christ in 
 the Song of Songs, I have put off my coat, how shall I put Cant. 5, 
 it on? O wondrous thing! ye were naked in the sight of all, 3- 
 and were not ashamed; for truly ye bore the likeness of the 
 first-formed Adam, who was naked in the garden, and was 
 not ashamed. 
 
 3. Then, when ye were stripped, ye were anointed with (3.) 
 exorcised oil, from the very hairs of your head, to your feet, 
 
264 The candidates undressed, anointed, baptized thrice. 
 
 Lect. and were made partakers of the good olive-tree, Jesus Christ. 
 Myst. 2. For ye were cut off from the wild olive-tree, and grafted into 
 the good one, and were made to share the fatness of the true 
 olive-tree. The exorcised oil therefore was a symbol of the 
 participation of the fatness of Christ, the charm to drive away 
 every trace of hostile influence. Fo r as the breathing of the 
 Introd. saintsf and the invocation of the Name of God, like fiercest 
 Leot,lx- flame, scorch and drive out evil spirits, so also this exorcised 
 oil receives such virtue by the invocation of God annoy 
 praj^J"asnoTb^2^Burn and cleanse away ihejraces of sins, 
 but also to~crJase away alFtrTe invisible powers of the evil one. 
 (4.) 4. After these things, ye were led to the holy pool of Divine 
 Baptism, as Christ was carriedfrom the Cross to the Sepulchre 
 which is before our eyes. And each of you was asked, whether 
 he believed in the name of the Father, and of the Son, and of 
 the Holy Ghost, and ye made that saving confession, and 
 descended three times" into the water, and ascended again; 
 here also covertly pointing by a figure at the three-days 
 burial of Christ. For as our Saviour passed three days and 
 three nights in the heart of the earth, so you also in your first 
 ascent out of the water, represented the first day of Christ in 
 the earth, and by your descent, the night; for as he who is in 
 the night, sees no more, but he who is in the day, remains in 
 the light, so in descending, ye saw nothing as in the night, 
 but in ascending again, ye were as in the day. And at the 
 self-same moment, ye died and were born ; and that Water 
 of salvation was at once your grave and your mother. And 
 what Solomon spoke of others will suit you also ; for he 
 Eoeles. said, There is a time to bear and a time to die; but to you, on 
 3 ' 2 " the contrary, the time to die is also the time to be born ; and 
 one and the same season brings about both of these, and your 
 birth went hand in hand with your death. 
 (5.) 5. O strange and inconceivable thing! we did not really 
 die, we were not really buried, we were not really crucified 
 and raised again ; but our imitation was but in a figure, while 
 our salvation is in reality. Christ was actually crucified, and 
 actually buried, and truly rose again ; and all these things 
 have been vouchsafed to us, that we, by imitation commu- 
 
 » This was the ancientpractice, vid. Can. Apost. 42. Bingham giyes the 
 Tertull. in Prax. 26. de Cor. Mil. 3. history of it, Antiqu. xi. 11. §. 6—8. 
 
Baptism forgiwness,adoptionfelloioshipwithChrisfssufferings.28b 
 
 nicating in His sufferings, might gain salvation in reality. 
 O surpassing loving-kindness ! Christ received the nails in 
 His undefiled hands and feet, and endured anguish ; while 
 to me without suffering or toil, by the fellowship of His pain 
 He vouchsafes^ salvation. 
 
 6. Let no one then suppose that Baptism is merely the y.» d - 3U P- 
 grace of remission of sins, or further, that of adoption ; as 
 John's baptism bestowed only the remission of sins. Nay 
 
 we know full well, that as it purges our sins, and conveys to «%$■»»• 
 us the gift of the Holy Ghost, so also it is the counterpart of *mir»- 
 Christ's sufferings. For for this cause Paul, just now read, HebrV 
 cried aloud and says, Know ye not that as many of us as were 2i - 
 baptized into Christ Jesus, were baptized into His death ? 3. 
 Therefore we are buried with Him by baptism into death. 
 These words he spake to them who had settled with them- 
 selves that Baptism ministers to us the remission of sins, and 
 adoption, but not that further it has communion also in 
 representation with Christ's true sufferings. 
 
 7. In order therefore that we may learn, that whatsoever iq\ 
 things Christ endured, He suffered them for us and our 
 salvation, and that, in reality and not in appearance, we also 
 
 are made partakers of His sufferings. Paul cried with all 
 exactness of truth, For if we have been planted together in Rom. 6, 
 the likeness of His death, we shall be also in the likeness of 5 - 
 His resurrection. Well has he said, planted together. For 
 since the true Vine was planted in this place, we also by 
 partaking in the Baptism of death, have been planted together 
 with Him. And fix thy mind with much attention on the 
 words of the Apostle. He has not said, •' For if we have 
 been planted together in His death," but, in the likeness of 
 His death. For upon Christ death came in reality, for His 
 soul was truly separated from His body, and His burial was 
 true, for His holy body was wrapt in pure linen ; and every 
 thing happened to Him truly; but in your case only the like- 
 ness of death and sufferings, whereas of salvation, not the 
 likeness, but the reality. 
 
 8. Of these things then having been sufficiently instructed, 
 keep them, I beseech you, in your remembrance ; that I also, 
 unworthy though I be, may say of you, Now 1 love you, 1 Cor. 
 brethren, because ye remember me in all things, and keep the jJ a % 
 
 Cyr. 
 
266 Baptism the likeness of Christ's death. 
 
 Lect. ordinances, as I delivered them unto you. And God, who 
 Myst. 2. nas presented you as it were alive from the dead, is able to 
 ivanS, grant unto you to walk in newness of life ; because His is 
 rec.text. tne §>l° r y an d tne power, now and for ever. Amen. 
 
LECTURE XXL 
 
 (on THE MYSTERIES. III.) 
 
 ON THE HOLY CHRISM. 
 
 1 John ii. 20—28. 
 
 But ye have an unction from the Holy One, fyc that, 
 
 when He shall appear, we may have confidence, and not be 
 ashamed before Him at His coming. 
 
 1 . Having been baptized into Christ, and put on Christ, ye Gal. 3, 
 havebeenmadeconformabletotheSonofGod; forGodhaving 
 predestinated us to the adoption of sons, made us share the Eph.1,6. 
 fashion of Christ's glorious body. Being therefore made par- 2 i. ' 
 
 takers of Christ, ye are properly called Christs, and of you Heb - 3 > 
 God said, Touch not My Christs, or anointed. Now ye were Ps. ios, 
 made Christs, by receiving the emblem of the Holy Ghost ; ^ 
 and all things were in a figure wrought in you, because ye «■»»• 
 are figures of Christ. He also bathed Himself in the river 
 Jordan, and having imparted of the fragrance of His Godhead 
 to the waters, He came up from them ; and the Holy Ghost 
 in substance lighted on Him, like resting upon like. In the »««*S« 
 same manner to you also, after you had come up from the l *^" n ~ 
 pool of the sacred streams, was given the Unction, the emblem *«•"■»- fr f 
 of that wherewith Christ was anointed; and this is the Holy 
 Ghost; of whom also the blessed Esaias, in his prophecy re- 
 specting Him, says in the person of the Lord, The Spirit of the ls.6i, l. 
 Lord is upon Me, because He hath anointed Me to preach 
 glad tidings to the poor. 
 
 2. For Christ was not anointed by men with oil or material (2.) 
 ointment, but the Father having appointed Him to be the 
 Saviour of the whole world, anointed Him with the Holy 
 Ghost, as Peter says, Jesus of Nazareth, whom God anointed £ otsl0 > 
 
268 Oil in Baptism typifies the gift of the Spirit. 
 
 Lect. with the Holy Ghost. And David the Prophet cried, saying, 
 
 Mmth. Thy throne, O God,isfor ever and ever; a sceptre ofrighte- 
 
 P S>45 ousness is the sceptre of Thy kingdom; Thou hast loved 
 
 6 - ?• righteousness and hated iniquity; therefore God even Thy 
 
 God hath anointed Thee with the oil of gladness above Thy 
 
 fellows. And as Christ was in truth crucified, and buried, 
 
 and raised, and you in likeness are in Baptism accounted 
 
 worthy of being crucified, buried, and raised together with 
 
 Him, so is it with the unction also. As He was anointed 
 
 »«<?. with the spiritual oil of gladness, the Holy Ghost, who is so 
 
 called, because He is the author of spiritual gladness, so ye 
 
 were anointed with ointment, having been made partakers 
 
 Ps.45,7. and fellows of Christ. 
 
 (3.) 3. But beware of supposing t his to be plain ointment . For 
 t^ixSf. as th e Bread of the Eucharist, after the invocation of the 
 xip'ir. Holy Ghost, is mere bread no longer, but the Body of Christ, 
 '"• so also this holy ointment is no more simple ointment, nor (so 
 to say) common, after the invocation, but the gift of Christ ; 
 vmipt*- and by the presence of His Godhead, it causes in us the Holy 
 m my- Q n ost. it is symbolically applied to thy forehead and thy 
 other senses; and while thy body is anointed with visible 
 ointment, thy soul is'san'ctified by the Holy and: life-giving- 
 Spirit. 
 
 4. And ye were first anointed on your forehead, that ye might 
 
 be delivered from the shame, which the first man, when he had 
 
 2 Cor. 3 transgressed, bore about with him every where ; and that with 
 
 s * open face ye might behold as in a glass the glory of the Lord. 
 
 Then on your ears ; that ye might receive ears quick to hear 
 
 Is.50,4.the Divine Mysteries, of which Esaias has said, The Lord 
 
 wakened mine ear to hear; and the Lord Jesus in the 
 
 Mat. n, Gospel, He that hath ears to hear let him hear. Then on 
 
 *"* your nostrils; that receiving the sacred ointment ye may say, 
 
 2 Cor. 2, jy e are io q 0( i a swee i S avour of Christ, in them that are 
 
 saved. Then on your breast; that having put on the breast- 
 
 ff 1 ' 6 J pl ate °f righteousness, ye may stand against the wiles of the 
 
 li \ devil. For as Christ after His baptism, and the 'descent of 
 
 the Holy Ghost, went forth and vanquished the adversary, 
 
 so likewise, having, after Holy Baptism and the Mystical 
 
 Chrism, put on the whole armour of the Holy Ghost, do ye 
 
 stand against the power of the enemy, and vanquish it 
 
Oil used in the consecration of Aaron and of Solomon. 269 
 
 saying, / can do all things through Christ which strength- Phil. 4, 
 eneth me. 13< 
 
 5. When ye are counted worthy of this Holy Chrism, ye u\ 
 are called Christians, verifying also the name by your new 
 birth. For before you were vouchsafed this grace, ye had 
 properly no right to this title, but were advancing on your 
 way towards being Christians. 
 
 6. Moreover, you should know that this Chrism has its 
 symbol in the old Scripture. For what time Moses imparted 
 to his brother the command of God, and made him High- 
 priest, after bathing in water, he anointed him ; and Aaron 
 was called Christ or Anointed, from the emblematical Chrism. 
 So also the High-priest raising Solomon to the kingdom, 
 anointed him after he had bathed in Gihon. To them how- 1 Kings 
 ever these things happened in a figure, but to you not in a 1 ' 39- 
 figure, but in truth ; because ye were truly anointed by the 
 Holy Ghost. Christ is the beginning of your salvation ; He 
 
 is truly the First-fruit, and ye the mass ; but if the First-fruit v. Rom. 
 be holy, it is manifest that Its holiness will pass to the mass 1 ' 6 ' 
 also. 
 
 7. Keep This unspotted : for It shall teach you all things (5.) 
 if It abides in you, as you have just heard declared by the 
 blessed John, who discourses much concerning this Chrism. 
 For this holy thing is a spiritual preservative of the body, 
 and safeguard of the soul. Of this in ancient times the 
 blessed Esaias prophesying said, And in this mountain, — Is.25,6. 
 (now he calls the Church a mountain elsewhere also, as when 
 
 he says, In the last days the mountain of the Lord's house.ls.i, 2. 
 shall be established;) — in this mountain, shall ike Lord make 
 unto all people a feast; they shall drink wine, they shall Sept. 
 drink gladness, they shall be anointed with ointment. And 
 that he may make thee sure, hear what he says of this oint- 
 ment as being mystical; Give all these things to the nations, Is. 25,7. 
 for the counsel of the Lord is unto all nations. Having been ept " 
 anointed, therefore, with this holy ointment, keep it unspotted 
 and unblemished in you, pressing forward by good works, 
 and becoming well-pleasing to the Captain of your salvation, 
 Christ Jesus, to whom be glory for ever and ever. Amen. 
 
LECTURE XXII. 
 
 (on the MYSTERIES. IV.) 
 
 ON THE BODY AND BLOOD OF CHRIST. 
 
 1 Coe. xi. 23. 
 / have received of the Lord that which also I delivered unto 
 you, That the Lord Jesus, the same night in which He was 
 betrayed, took bread, fyc. 
 
 Lect. i. This teaching of the Blessed Paul is alone sufficient to 
 
 XXII. 
 
 Myst. 4. give you a full assurance concerning those Divine Mysteries, 
 
 Eph. 3, which when ye are vouchsafed, ye are of the same body and 
 
 blood with Christ. For he has just distinctly said, That our 
 
 Lord Jesus Christ the same night in which He was betrayed, 
 
 look bread, and when He had given thanks He brake it, and 
 
 said, Take, eat, this is My Body: and having taken the cup 
 
 and given thanks, He said, Take, drink, this is My Blood. 
 
 Since then He Himself has declared and said of the Bread, 
 
 This is My Body, who shall dare to doubt any longer ? And 
 
 since He has affirmed and said, This is My Blood, who shall 
 
 ever hesitate, saying, that it is not His blood ? 
 
 2. He once turned water into wine, in Cana of Galilee, at 
 
 His own will 1 , and is it incredible that He should have 
 
 turned wine into bloo3T~ That wonderful worF*He~mira- 
 
 culously wrought, when called to an earthly marriage ; and 
 
 shall He not much rather be acknowledged to have bestowed 
 
 the fruition of His Body and Blood on the children of the 
 
 bride-chamber ? 
 
 8. Therefore with fullest assurance let us partake as of 
 
 a Olxiitf tti/ixri, Milles. oixiiiiv alpccri, " which is akin to blood." Ed. Ben. 
 
The Eucharist signified in the Shew-bread and in the Psalms. 271 
 
 the Body and Blood of Christ: for in the figure b of Bread is u rt* v . 
 given to thee His Body, and in the figure of Wine His 
 Blood; that thou by partaking of the Body and Blood of 
 Christ, mightest be made of the same body and the same 
 blood with Him. For thus we come to bear Christ in us,*:?"™- 
 because HisTJody a nd Blo od are diffused through our mem- &m ^ a . 
 berg ; thus it is that, according to Tlie~T^ssed™Peter, we be-^'»<">- 
 come partakers of the divine nature. 4. ' ' 
 
 4. Christ on a certain occasion discoursing with the Jews 
 said, Except ye eat My flesh and drink My blood, ye have no John 6, 
 life in you. They not receiving His saying spiritually.were 
 offended, and went backward, supposing that He was inviting '" } ""r 
 them to eat flesh. ,,;«». 
 
 5. Even under the Old Testament there was shew-bread ; (2.) 
 but this as it belonged to the Old Testament, came to an 
 end : but in the New Testament there is the Bread of heaven, v. Ps. 
 
 . 78 24. 
 
 and the Cup of salvation, sanctifying soul and body; for as y ' p ' 
 the Bread has respect to our body, so is the Word appropriate 116, 12. 
 to our soul. 
 
 6. Contemplate therefore the Bread and Wine not as bare ^«s- 
 elements, for they are, according to the Lord's declaration,^ r^j , 
 the Body and Blood of Christ; for though sense suggests f 
 this to thee, let faith stablish thee. Judge not the matter 'V 
 from taste, but from faith be fully assured without misgiving, ] J.> 
 that thou hast been vouchsafed the Body and Blood of 'f f ' 
 Christ. £*■'"• 
 
 7. The blessed David also shall advise thee the meaning 
 
 of this, saying, Thou hast prepared a table before me in the Ps.23,5. 
 presence of mine enemies. What he says, is to this effect. 
 Before Thy coming, evil spirits prepared a table for men, foul 
 and polluted and full of all devilish influence ; but since Thy 
 coming, O Lord, Thou hast prepared a table before me. 
 When the man says to God, Thou hast prepared before me a 
 table, what other does he mean but that mystical and spiritual wrm. 
 Table, which God hath prepared over against, that is, contrary Sept. 
 and in opposition to the evil spirits? And very truly; for 
 
 b 'E» Ttwrtf. The word rims some- and as rumxSs and StXnius are contrasted 
 
 times means that which stands for a in xxi. 6 : or 2. an index, as Lect. iii. 
 
 thing present, sometimes that which 6. where S. John Baptist's dress &o. is 
 
 stands for a thing absent, either 1. a spoken of as a type of his inward cha- 
 
 type, as when Joshua is said to he a racter; and xiii. 18. 
 type of Christ, vid. sup. Lect. x. 11. 
 
272 The Eucharist signified in Ecelesiastes, 
 
 Lect. that had fellowship with devils, but this, with God. Thou 
 M^th. hast anointed my head with oil. With oil He anointed thine 
 ■per. 5. head upon thy forehead,'by the seal which thou hast of God ; 
 v. Exod. that thou mayest be made the impression of the seal, Holiness 
 Sept. of God. And my cup runneth over. Thou seest that cup 
 Ps.23,5. nere S poken of, which Jesus took in His hands, and gave 
 Mat.26, thanks, and said, This is My blood, which is shed for many 
 for the remission of sins. 
 
 8. Therefore Solomon also, pointing at this grace, says in 
 Eecles. Ecelesiastes, Come hither, eat thy bread with Joy, (that is, the 
 v!sept. spiritual bread; Gome hither, calling with words of salva- 
 mio/ta- t j on an( i blessing,) and drink thy wine with a merry heart; 
 
 (that is, the spiritual wine;) and let thy head lack no oint- 
 ment, (thou seest he alludes even to the mystic Chrism;) 
 and let thy garments be always white, for God now accepteth 
 thy works; for before thou earnest to Baptism, thy works 
 were vanity of vanities. But now, having put off thy old 
 mtiftu- garments, and put on those which are spiritually white, 
 "*£,'' thou must be continually robed in white; we mean not 
 mati- this, that thou must always wear white raiment; but with 
 ca y- truly white and glistering and spiritual attire, thou must 
 be clothed withal, that thou mayest say with the blessed 
 is. 6i, Esaias, My soul shall be joyful in my God; for He hath 
 10. bept. doffed me w {fh the garments of salvation, He hath covered 
 me with the robe of gladness. 
 
 9. These things having learnt, and being fully persuaded 
 t» yi6au that what seems bread is not bread, though bread by taste, 
 aitrhris. b ut the Body of Christ; and that what seems wine is not 
 
 wine, though the taste will have it so, but the Blood of 
 Ps. 104, Christ; and that of this David sung of old, saying, And bread 
 15- which strengthened man's heart, and oil to make his face to 
 
 shine, " strengthen thine heart," partaking thereof as spiritual, 
 
 and " make the face of thy soul to shine." And so having it 
 2 Cor. unveiled by a pure conscience, mayest thou behold as in a 
 - ' ' glass the glory of the Lord, and proceed from glory to glory, 
 
 in Christ Jesus our Lord: — To whom be honour, and might, 
 
 and glory, for ever and ever. Amen. 
 
LECTURE XXIII. 
 
 (OX THE MYSTERIES. V.) 
 
 ON THE COMMUNION SERVICE. 
 
 1 Pet. ii. 1. 
 
 Wherefore laying aside all malice, and all guile, and hypo- 
 crisies, and envies, and evil speakings, 8fc. 
 
 1. On former times of our meeting together, ye have heard 
 sufficiently, by the loving-kindness of God, concerning Bap- 
 tism, and Chrism, and the partaking of the Body and Blood 
 of Christ; and now it is necessary to pass onto what is next 
 in order, meaning to-day to give the finish to your spiritual 
 edification. 
 
 2. Ye saw then the Deacon give to the Priest water to 
 wash, and to the Presbyters who stood round God's altar. 
 He gave it, not at all because of bodily defilement; no; 
 for we did not set out for the Church with defiled bodies. 
 But this washing of hands is a symbol that ye ought to be 
 pure from all sinful and unlawful deeds ; for since the hands 
 are a symbol of action, by washing them we represent the 
 purity and blamelessness of our conduct. Hast thou not 
 heard the blessed David opening this mystery, and saying, 
 
 I trill wash my hands in innocency, and so will I compass pg.26,6 
 Thine Altar, O Lord ? The washing therefore of hands is 
 a symbol of immunity from sin. 
 
 3. Then the Deacon cries aloud, " Receive ye one another ; (2.) 
 and let us kiss one another." Think not that this kiss ranks 
 with those given in public by common friends. It is not 
 
 T 
 
274 The kiss of peace, — The offering of praise and thanksgiving. 
 Lect. such : this kiss blends souls one with another, and solicits 
 
 YTTTT 
 
 Must. 5.f° r them entire forgiveness. Therefore this kiss is the sign 
 ~ that our souls are mingled together, and have banished all 
 
 Matt. 5, remembrance of wrongs. For this cause Christ said, If thou 
 bring thy gift to the altar, and there remember est that thy 
 brother hath ought against thee ; leave there thy gift upon 
 the altar, and go thy way; first be reconciled to thy brother, 
 and then come and offer thy gift. The kiss therefore is 
 reconciliation, and for this reason holy : as the blessed Paul 
 
 1 Cor. has in his Epistles urged ; Greet ye one another toith a holy 
 
 1 Pet. b ^ ss > an d Peter, with a kiss of charity. 
 
 ]4 - 4. After this the Priest cries aloud, " Lift up your hearts." 
 
 (^-) For truly ought we in that most awful hour to have our heart 
 on high with God, and not below, thinking of earth and 
 earthly things. The Priest then in effect bids all in that 
 hour abandon all worldly thoughts, or household cares, and to 
 have their heart in heaven with the merciful God. Then 
 ye answer, " We lift them up unto the Lord:" assenting to him, 
 by your avowal. But let no one come here, who with his 
 lips can say " We lift up our hearts to the Lord," but in mind 
 employs his thoughts on worldly business. God indeed 
 should be in our memory at all times, but if this is impossible 
 by reason of human infirmity, at least in that hour, this 
 should be our earnest endeavour. 
 (4.) 5. Then the Priest says, " Let us give thanks to the Lord." 
 For in good sooth are we bound to give thanks, that He has 
 called us, unworthy as we are, to so great grace ; that He has 
 reconciled us who were His foes ; that He hath vouchsafed 
 to us the Spirit of adoption. Then ye say, " It is meet and 
 right:" for in giving thanks we do a meet thing and a right ; 
 but He did, not a right thing, but what was more than right, 
 when He did us good, and counted us meet for such great 
 benefits. 
 (5.) 6. After this, we make mention of heaven, and earth, and 
 sea ; of the sun and moon ; of the stars and all the creation, 
 rational and irrational, visible and invisible ; of Angels, Arch- 
 angels, Virtues, Dominions, Principalities, Powers, Thrones; of 
 
 Ezek. the Cherubim with many faces : in effect repeating that call 
 
 Ps'.34 3. °f -David's, Magnify the Lord with me. We make mention 
 also of the Seraphim, whom Esaias by the Holy Ghost beheld 
 
Consecration — Sacrifice — Communion with the dead. 275 
 
 encircling the throne of God, and with two of their wings 
 veiling their countenances, and with two their feet, and with 
 two flying, who cried, Holy, Holy, Holy, Lord God of 
 Sabaoth. For for this cause rehearse we this confession of T »« «- 
 God, delivered down to us from the Seraphim, that we may n't",. 
 join in Hymns with the hosts of the world above. K "y' ,Bi "■ 
 
 7. Then having sanctified ourselves by these spiritual 
 Hymns, we call upon the merciful God to send forth His 
 Holy Spirit upon the gifts lying before Him ; that He W «* 
 may make the Bread the Body of Christ, and the Wine the^f,*. ^ 
 Blood of Christ; for whatsoever the Holy Ghost has touched, 
 is sanctified and changed. 
 
 *" 8. TrIenTafter~ the ""spiritual sacrifice is perfected, the (6.) 
 Bloodless Service upon that Sacrifice of Propitiation, we 
 entreat God for the common peace of the Church, for the 
 tranquillity of the world ; for kings ; for soldiers and allies ; 
 for the sick ; for the afflicted ; and, in a word, for all who 
 stand in need of succour we all supplicate and offer this 'Supi™* j 
 Sacrifice. n • 
 
 9. Then we commemorate also those who have fallen asleep' 
 before us, first, Patriarchs, Prophets, Apostles, Martyrs, that' 
 at their pr ayers and intervention God would receive our 
 petition. Afterwards also on behalf of the holy Fathers and 
 Bishops who have fallen asleep before us, and in a word of 
 all who in past years have fallen asleep among us, believing 
 that it will be a veiy great advantage to the souls, for whom 
 the supplication is put up, while that Holy and most Awful 
 Sacrifice is presented. 
 
 10. And I wish to persuade you by an illustration. For I (7.) 
 know that many say *, what is a soul profited, which departs 
 
 1 So Tertullian, as regards the doc- objections which private Christians 
 trine of the Trinity. " Simplices enim brought against it, and commits him- 
 quique, ne dixerim imprudentes et self in answer to a private and erroneous 
 idiots, quee major semper credentium explanation, (in Prax. 5. 6. &c.) So 
 pars est, qnoniam et ipsa regula fldei S. Cyril here bears witness as to what 
 a pluribus diis saeculi, ad unicum et was done in the Eucharistic Kite, al- 
 veramDeumtransfert,nonintelligentes ludes to doubts and inquiries raised 
 unicum quidem, sed cum sua ceconomia about it, and, by way of answer, corn- 
 ease credendum, expaveseunt ad ceco- merits on it in words which may be 
 nomiam." In Prax. 3. There is a taken to countenance the idea of a 
 close parallel between the two pas- Purgatory. S. Cyril by himself as little 
 sages. Tertullian professes the Catho- proves the latter, as Tertallian that the 
 lie doctrine of the Trinity ; notices the Son of God is not from eternity. 
 
 T 2 
 
276 The Lord's Prayer. 
 
 Lect. from this world either with sins, or without sins, if it be 
 MvJt.s commemorated in the prayer ? Now surely if, when a king 
 had banished certain who had given him offence, their con- 
 nections should weave a crown and offer it to him on behalf 
 of those under his vengeance, would he not grant a respite 
 to their punishments ? In the same way we, when we offer 
 to Him our supplications for those who have fallen asleep, 
 ijB«{TO- though they be sinners b , weave no crown, but joJfer_up Christ, 
 *"; sacrificed for our sins, propitiating our merciful God both for 
 • v. them and for ourselves. 
 (8.) 11. Then, after these things, we say that Prayer which the 
 Saviour delivered to His own disciples, with a pure conscience 
 styling God our Father, and saying, Our Father, which art 
 in heaven. O most surpassing loving-kindness of God ! On 
 them who revolted from Him and were in the very extreme 
 of misery has He bestowed such complete forgiveness of 
 their evil deeds, and so great participation of grace, as that 
 they should even call Him Father. Our Father, which art 
 in heaven; they also too are a heaven who bear the image 
 2Cor.6, of the heavenly, in whom God is, dwelling and walking in 
 them. 
 (9.) 12. Hallowed be Thy Name. The Name of God is in its 
 own nature holy, whether we say so or not ; but since it is 
 sometimes profaned among sinners, according to the words, 
 Through you My Name is continually blasphemed among the 
 Gentiles, we pray that in us God's Name may be hallowed; 
 not that it becomes holy from not being holy, but because it 
 becomes holy in us, when we become holy, and do things 
 worthy of holiness. 
 (10,) 13. Thy kingdom come. The clean soul can say with 
 boldness, Thy kingdom come; for he who has heard Paul 
 Eom. 6, sa y in 8'> Let not sin reign in your mortal body, but has 
 12 - cleansed himself in deed, thought, and word, will say to God," 
 
 Thy kingdom come. 
 (11.) 14 - -^% w iM * e d° ne as i n heaven so in earth. The divine 
 and blessed Angels do the will of God, as David in a Psalm 
 Ps. 103, has said, Bless the Lord, ye His Angels, that excel in strength, 
 
 >v\ I i ™ a 3 r .! )e . addea . t0 the last note contradicts the Roman doctrine, which 
 that S. Cyril in saymg that the En- considers Purgatory to be conceded to 
 chanst avails for Jp»g«>X«, « sinners," none but imperfect believers. 
 
The Lord's Prayer. 277 
 
 that do His commandments. So then, thou meanest by thy 
 prayer, " as Thy will is done by the Angels, so be it done on 
 earth also by me, Lord." 
 
 15. Give us this day our super -substantial bread'. This (12.) 
 common bread is not super-substantial bread, but this Holy 
 Bread is super-substantial, that is, appointed for the substance 
 
 of the soul. For this Bread goeth not into the belly and zsMat.15, 
 cast out into the draught,but is diffused through all thou art, /^j,» 
 for the benefit of body and soul. But by this day, he means, «■« *&■ 
 " each day," as also Paul has said, While it is called to-day. hX"^ 
 
 16. And forgive us our debts as we forgive our debtors. 13 - 
 For we have many sins. For we offend both in word and in ^ '•' 
 thought, and very many things do we worthy of condemn- 
 ation ; and if we say that we have no sin, we lie, as John l John 
 says. And we enter into a covenant with God, entreating ' 
 Him to pardon our sins, as we also forgive our neighbours 
 their debts. Considering then what we receive and for what, 
 
 let us not put off, nor delay to forgive one another. The 
 offences committed against us are slight and trivial, and easily 
 settled ; but those which we have committed against God are 
 great, and call for mercy such as His only is. Take heed 
 therefore, lest for these small and inconsiderable sins against 
 thyself, thou bar against thyself forgiveness from God for thy 
 most grievous sins. 
 
 17. And lead us not into temptation, O Lord Does then (14.) 
 the Lord teach to pray thus, viz. that we may not be tempted 
 
 at all ? And how is it said elsewhere, " the man who is not 
 tempted, is unproved d ;" and again, My brethren, count it all Jam. l, 
 joy when ye fall into divers temptations ; or rather does not ' 
 the entering into temptation mean the being whelmed under 
 the temptation ? For the temptation is like a winter-torrent 
 difficult to cross. Some then, being most skilful swimmers, 
 pass over, not being whelmed beneath temptations, nor 
 swept down by them at all ; while others who are -not such, 
 
 c 'E(jW<r«s is so explained by Jerome, Orth. iv. 13. Others to mean sufficient, 
 whoforthepanemquotidianum oftheold ornecessary. vid.Theophylact.inMatt. 
 Latin version, substituted panem super- vi. Basil. Keg. Brev. 252. 
 substantialem. Others explain the word d This is not in Scripture, bat seems 
 to mean future, or to come, i. e. the new rather to be a proverb giving the sense 
 or spiritual bread, the bread of the new of Scripture. It is referred to by Nazi- 
 kingdom which is promised us. vid. anzen, (Ep. 215.) &c. Ed. Ben. 
 Athan. de Incarn. 16. Damasc. de Fid. 
 
278 The mode of communicating in the Body of Christ, 
 
 Lbct. entering into them sink in them. As for example, Judas 
 Jftw/i' enterm g i nto the temptation of covetousness, swam not 
 through it, but sinking beneath it was choked both in body 
 and spirit. Peter entered into the temptation of the denial ; 
 but having entered it, he was not overwhelmed by it, but 
 manfully swimming through it, he was delivered from the 
 temptation. Listen again, in another place, to the company 
 of unscathed saints, giving thanks for deliverance from tempt- 
 Ps. 66, ation, For Thou, O God, hast proved us; Thou hast tried us 
 10 — 12. nfc e as s n uer i s i r i e d. Thou broughtest us into the net ; Thou 
 laidest affliction upon our loins. Tliou hast caused men to 
 ride over our heads; we went through fire and through water ; 
 out Thou broughtest us out into a wealthy place. Thou seest 
 them speaking boldly, because they passed through and were 
 not pierced. But Thou broughtest us out into a wealthy place- 
 now their coming into a wealthy place, is their being delivered 
 from temptation. 
 (15.) 18. But deliver us from the evil. If Lead us not into 
 temptation had implied the not being tempted at all, He 
 would not have said, But deliver us from the evil. Now the 
 evil is the Wicked Spirit who is our adversary, from whom 
 we pray to be delivered. Then, after completing the prayer, 
 Thou sayest, Amen ; by this Amen, which means, " So be it," 
 setting thy seal to the petitions of this divinely-taught prayer. 
 19. After this the Priest says, " Holy things to holy men." 
 (16.) Holy are the gifts presented, since they have been visited by 
 i«0«Tii-the Holy Ghost; holy are you also, having been vouchsafed 
 "'• vid - the Holy Ghost ; the holy things therefore con-espond to the 
 xxi. l. holy persons. Then ye say, " One is Holy, One is the Lord, 
 Jesus Christ." For truly One is holy, by nature holy ; we 
 
 lUTtxv- to ° are no b'> Dut not by nature, only by participation, and 
 &trxfau. discipline, and prayer. 
 
 (17.) 20 - After tfl is ye hear the chanter, with asacred melody 
 inviting you to the communion of the Holy Mysteries, and 
 Ps.34,9. saying, O tasie and see that the Lord is good. Trust not the 
 decision to thy bodily palate; no, but to faith unfaltering; 
 for when we taste we are bidden to taste, not bread and wine, 
 but the sign" of the Body and Blood of Christ. 
 
 e 'Ayrirvnv nifixras. vid. above, Leot. rusro» of the-HolyGhostinConfirmation 
 xxi. 1. wheie oil is said to be the atrl- aDdxx.6. where Baptism is said to be not 
 
and in the Blood of Christ— The Thanksgiving. 279 
 
 •21. Approaching therefore, come not with thy wrists ex- (.18.) 
 tended, or thy fingers open ; but make thy left hand as if a 
 throne for thy right, which is on the eve of receiving the King. 
 And h aving hallowed thy palm , receive the Body of Christ, 
 saying after it, Amen. Then after thou hast with carefulness 
 hallowed thine eyes by jhe to uch of the Holy Body, partake 
 thereof; giving heed lest thou lose any of it; for what thou 
 losest, is a loss to thee as it were from one of thine own 
 members. For tell me, if any one gave thee gold dust, 
 wouldest thou not with all precaution keep it fast, being on 
 thy guard against losing any of it, and suffering loss ? How 
 much more cautiously then wilt thou observe that not a 
 crumb falls from thee, of what is more precious than gold 
 and precious stones ? 
 
 22. Then after having partaken of the Body of Christ, (19.) 
 approach also to the Cup of His Blood ; not stretching forth "&** 
 tnine hands, but bending and saying in the way of worship mm»s 
 and reverence, Amen, be thou hallowed by partaking also of a£,"\ 
 the Blood of Christ. And while the moisture is still upon ■">. 
 thy lips, touching it with thine hands, hallow both thine eyes 
 
 and brow and the other senses. Then wait for the prayer, 
 and give thanks unto God, who hath accounted thee worthy 
 of so great mysteries. 
 
 23. Hold fast these traditions unspotted, and keep your- 
 selves free from offence. Sever not yourselves from the Com- 
 munion ; deprive not yourselves, by the pollution of sins, of 
 these Holy and Spiritual Mysteries. And the God of peace l These. 
 sanctify you wholly ; and may your whole spirit, and soul, 5 > 23 - 
 and body be preserved blameless unto the coming of our Lord 
 Jesus Christ : — To whom be glory and honour and might, 
 
 with the Father and the Holy Spirit, now and ever, and 
 world without end. Amen. 
 
 only pardon and adoption, but also the however maintains the word cannot be J 
 itTiTu-irn of the sufferings of Christ, vid. applied to the elements after consecra- , 
 Theod. Inconfus. p. 125. Damascene tion. vid. de Fid. Orthod. jv. 13 fin. )* «* 
 
INDEX. 
 
 AARON called Christ, xvi. 13. type of 
 Christ's priesthood, x. 11. xii. 28. his 
 rod blossoming as strange as Christ's 
 birth, xii. 28. and suggests our resur- 
 rection, xviii. 12. his forgheness an 
 encouragement to the penitent, ii. 10. 
 
 Abomination of desolation, iv. 16. xv. 9. 
 
 Abraham justified not by works only 
 but by faith, v. 5. perfected by faith, 
 ib. Father of Christians, v. 6. his 
 faith a type of ours, ib. example of 
 reverence to God, yi. 3. beheld the 
 Lord, xii. 16. 
 
 Adam, his creation as strange as Christ's 
 birth, xii. 30. first and second Adam, 
 xiii. 2. instance of the efficacy of re- 
 pentance, ii. 7. represented in his in- 
 nocence by the Baptized, xx. 2. 
 
 Adoption of men to be sons of God, vii. 
 7. by the Father's grace, through the 
 Son and Spirit, ib. in Baptism, Introd. 
 16. i. 2. iii. 14. xx. 6. not of necessity, 
 but our free choice, vii. 13. Christ's 
 Sonship not by Adoption, x. 4. xi. 7. 
 (vide Son.) Spirit of Adoption, xvii. 5. 
 
 Advent of Christ twofold, xv. 1 . First 
 in humiliation, ib. 
 
 Second in glory from heaven, xv. 
 1, 3. foretold by Malachi, xv. 2. Ec- 
 clesiastes, xv. 20. St. Paul, xv. 2. time 
 unknown, yet to be expected, xv. 4. 
 signs of it given us by Christ, ib. 
 
 Object of our hope, xv. 1, 2, 33. 
 not from the Earth, xv. 10. shall de- 
 stroy Antichrist, xv. 9, 12. .changes 
 accompanying it, xv. 3. shall bring in 
 a new world, xv. 4. 
 
 /Eons of "Valentinus, vi. 17. wby said 
 to be thirty, ib. 
 
 Agabus, xiii. 29. xvii. 28. 
 
 Ahab, instance of the efficacy of repent- 
 ance, ii. 13. 
 
 Almighty, vide x. 5. note, denied of God 
 by Greeks, vii. 1, 2. and Heretics, 
 viii. 3. blasphemies against Him, 
 viii. 8. 
 
 Almsdeeds, fruits of repentance, and 
 preparation for Baptism, iji. 8. 
 iv. 37. taught by the Holy Ghost, 
 xvi. 12. 
 
 Altar of God, xxiii. 2. of the New 
 Testament, xviii. 33. 
 
 Ambition conquered through the Holy 
 Ghost, xvi. 19. 
 
 Angels made by God, iv. 4. made by 
 Christ, xi. 23. their orders, iv. 16. 
 xi. 12. have no equality with the 
 Holy Ghost, xvi. 23. governed and 
 sanctified by Him, iv. 16. xvi. 23. for- 
 given by God,ii. 10. vide note, fear- 
 ful to behold, ix. 1. xii. 14. but little 
 known of them by us, xi. 12. 
 
 Christ their Lord, x. 10. xii. 14. not 
 the makers of the world, xi. 21, 22. 
 know not God as He is, vi. 6. vii. 11. 
 nor our Lord's generation, xi. 11, 
 12. 
 
 Ministered to Christ, x. 10. present 
 at Baptism, iii. 3. rejoice there,Introd. 
 15. iii. 1, 3, 16. know its Seal, i. 3. 
 (vide Seal.) glory in the cross, xiii. 
 22. minister at the judgment,xv.l9,22, 
 28. innumerable there present, xv. 24. 
 
 Anointing of Christ, x. 4, 14. eternally 
 from the Father, ib. as God, xi. 15. 
 with the Holy Ghost at His Baptism, 
 xxi. 1, 2. vide Chrism. 
 
 Anthropomorphism, vi. 8. ix. 1. 
 
 Antichrist, iv. 15. Christ's counterfeit, 
 xv. 33. raised up by Satan to discredit 
 truth, xv. 11. a sorcerer, ib. Satan 
 shall be in him personally, xv. 14, 
 17. expected by the Jews, xii. 2. fore- 
 told by our Lord, xv. 9. St. Paul, ib. 
 Daniel, xv. 13. signs of him, xv. 9, 18. 
 by sorcery shall gain the Roman 
 Empire, and deceive the Gentiles, xv. 
 11, 12. the Eleventh King, xv. 12, 13. 
 for three years and a half, xv. 12, 16. 
 shall be received bythe Jews as Christ, 
 xv. 11, 12, 15. rebuild the temple, 
 xv. 15. abhoridols, ib. first mild, then 
 persecuting, xv, 12, 15. especially to 
 the Saints, ib. shall pretend to mira- 
 cles, xv. 13. shall be destroyed by 
 Christ's Advent, xv. 9, 12. 
 
 Martyrs under him most glorious, 
 xv. 17. we must watch against him, 
 xv. 18, 33. 
 
 Antediluvians, instance of God's long- 
 suffering, ii. 8. 
 
 Apelles, his heresy, iv. 20. note. 
 
 Apocalypse, not reckoned in the Canon 
 by S. Cyril, iv. 36. perhaps referred 
 to, x. 3. xv. 27. vide note xv. 16. 
 
 Apocryphal or doubtful books not to be 
 studied, iv. 33, 35. proofs not drawn 
 from them, xv. 16. 
 
282 
 
 INDEX. 
 
 Apostacy foretold by St. Paul, in S. 
 Cyril's day, xv. 9. 
 
 Apostles correspond to the Prophets, 
 xiv. 26. xvi. 4, 24. more favoured 
 than they, xiv. 26. 
 
 Holy Ghostin them, xvi. 3,4, 9,24. 
 partially before Pentecost, x vii . 12, 1 3. 
 baptized fully at Pentecost, xvii. 14, 
 18. supernaturallyenlightened, xvi.l 7. 
 Witnesses of the Cross, xiii. 40. and 
 Resurrection, xiv. 22. received power 
 to forgive sins in the Holy Ghost, xiv. 
 22. their deeds by Him, xvii. 21. &c. 
 Send us to the Old Testament for 
 proofs of Christ, xiv. 2. handed down 
 the Scriptures to us, iv. 35. 
 
 Typified by Joshua's twelve offi- 
 cers, x. 11. 
 
 Apparel, to be simple, iv. 29. 
 
 Archelaus, a Bishop of Mesopotamia, 
 disputes with Manes, vi. 27 — 30. 
 
 Arianism, iv. 7- x. 5, 6, 9, 14. xi. 14. 
 and Sabellianism alike to be shunned, 
 iv. 8. xi. 13, 16, 17. the " falling 
 away" spoken of by St. Paul, xv. 9. 
 
 As far as, vide Until. 
 
 Ascension of Christ, iv. 13, 14. foretold 
 by the Prophets, xiv. 24. compared 
 with the translation of Enoch and 
 Elias, xiv. 25. preceded the full gift 
 of the Spirit, xvii. 12, 13. 
 
 Astrologers, iv. 18. 
 
 Azariah, xvi. 28. 
 
 B. 
 
 Babel, its confusion contrasted with the 
 gift of tongues at Pentecost, xvii. 1 7- 
 
 Banker, " be thou a faithful banter," 
 vi. 36. 
 
 Baptism, end of the Old Testament, be- 
 ginning of the New, iii. 6. of John, 
 gave remission of sin, iii. 7. xx. 6. 
 preceded by confession, ib. inferior to 
 Christian Baptism, iii. 9. 
 
 Of our Lord, sanctified ours, iii. 9, 
 11. xii. 15. Holy Ghost descended on 
 Him after it, xvii 9. xxi. 1. in it He 
 vanquished the Dragon in the waters, 
 iii. 11. preparatory to His Temptation, 
 and Ministry, iii. 13, 14. xxi. 4. 
 
 Christian, offered to all, Intr. 3,4. 
 iii. 1, 2. atrial, xiv. 30. xvn;. 36. not 
 to be approached lightly, or hypocriti- 
 cally, Introd. 2 — 4. i. 3. (vide Faith, 
 Hypocrisy, Purpose.) to the faithless a 
 curse, Introd. 3, 4. like the parable of 
 the Marriage feast, Introd. 3.iii.2. the 
 impenitentthough washed, not accept- 
 ed, ib. 2, 4. xvii. 36. case of Simon 
 Magus,Introd. 2. xvii . 35. preparation 
 for it, Introd. 16. i. 6. iv. 37. during 
 Lent, Introd. 4. i. 5. iv. 3. Catechis- 
 ing and Exorcisms, Introd. 9-14. i. 5. 
 
 Kepentance, Introd. 4. ii. 5, &c. iii. 
 2, 7, 8. Confession, i. 2, 5. men must 
 bring Faith, and look to God for more, 
 Introd. 17. v. 9. not the purpose of 
 Baptism, but evil motives to be laid 
 aside, Introd. 4, 5. 
 
 Given in the name of the Holy 
 Trinity, iii. 3. xvi. 4, 19. Waters of 
 Baptism, Introd. 16. iii. 3, 4. con- 
 tain Christ, Introd. 15. why by water, 
 iii. 5. One, iv. 37. but once to be re- 
 ceived, Introd. 7- xvii. 36. by Heretics 
 not Baptism, ib. Sanctified by our 
 Lord's Baptism,iii. 9, 11. xii. 15. no 
 salvation without it, iii. 4, 10. except 
 to Martyrs, ib. 
 
 Freely given to faith only, Introd.8 . 
 i. 4. v. 10. conveys remission of sins, 
 Introd. 8, 15, 16. iii. 15. to all equally, 
 i. 5. xvii. 37. xviii. 20. the gift of the 
 Holy Ghost, iii. 2, 4, 14, 16. iv. 16. 
 but not equally to all, i. 5. xvii. 37. 
 
 Glory and blessing of Baptism, 
 Introd. 6, 15, 16. though despised by 
 the world, ib. Regeneration, ib. i. 2. 
 iii. 4. iv. 37. xx.4. Illumination, xiii. 
 21. Adoption, Introd. 16. iii. 14. xi. 9. 
 called " Seal indelible," Intr. 17. 
 (vide Seal.) transplants into spiritual 
 Paradise, grafts in the HolyVine,i. 5 . 
 xix. 9. xx. 7. imparts supernatural 
 gifts, iii, 13. xvii. 37. Death of sin, 
 new life, Introd. 5, 16. iii. 12. xx. 1. 
 makes us members of Christ, xxi. 1. 
 prepares for the resurrection, iv. 32. 
 destroys the sting of death, iii. 11. 
 Fellowship with Christ's sufferings, 
 iii. 12. xx. 5—7. called the " Gift," 
 i. 6. ii. 9. iii. 2, 4, 5, 13, &c. of G-od, 
 through men, xvii. 35, 36. Its twofold 
 grace of Water and the Spirit, iii. 4, 
 16. inseparable, ib, typified by Cir- 
 cumcision, v. 6. to be diligently che- 
 rished, i. 4. xv. 26. xvii. 37. works 
 after it recorded, xv. 23. 
 
 Names of Candidates enrolled, 
 Introd. 1, 4. i. 5. of the Baptized 
 written in the book of the Living, xiv. 
 30. many who fall away blotted out, 
 ib. sins after it recorded against the 
 Judgment, xv. 23. xviii. 20. 
 
 Baptism of Martyrs in blood, iii. ,10. 
 xiii. 21. typified by the blood from 
 our Lord's side, ib. 
 
 Baptism of fire, xvii. 8. of the Holy 
 Ghost, xv. 12, 14. 
 
 Administered by Bishops, Priests, 
 or Deacons, xvii. 35. 
 
 Rites previous to, xix. 2, &c. Re- 
 nunciation of Satan and his works, 
 ib. 2 — 9. Profession of Faith, xix. 9. 
 symbolical putting off of garments 
 xx. 2. anointing with exorcised oil' 
 xx. 3. Confession of the Trinity xx'. 
 
INDEX. 
 
 283 
 
 4. Trine immersion, ib. symbolical of 
 Christ's three-days' burial, ib. our 
 death and birth, ib. representation of 
 Christ's sufferings, xx. 6 — 7. followed 
 by the Chrism, xxi. vide Chrism. 
 Baptism of the Manichees, vi. 33. 
 
 Baptistery, xix. 2. 
 
 Barnabas, his preaching in the Holy 
 Ghost, xvii. 28. 
 
 Baruch, accounted in the Canon, iv. 35. 
 quoted xi. 15. 
 
 Basilides, his heresy, vi. 17. 
 
 Basilisk, ix. 14. 
 
 Bath, of Baptism, not common water, 
 Introd. 16. iii. 2. 
 
 Beasts, witnesses of God's power and 
 glory, ix. 13. emblems of human 
 tempers, ih. in the Ark, xvii. 10. 
 
 Bees, display God's power and wisdom, 
 ix. 13. emblematical lessons to man, ib. 
 
 Beginning, {&e,X^t) on ' T O ne * ne Father, 
 xi. 14, 20, 22. 
 
 Believer, vide Faithful. 
 
 Bishops, ministers of Baptism, xvii. 35. 
 order of, xvi. 22. xvii. 35. reverence 
 due to them, iv. 35. first Bishop of 
 Jerusalem, St. James, iv. 28. xiv. 21. 
 first fifteen of Jerusalem Hebrews, 
 xiv. 15. Ancient Bishops settled and 
 handed down the Canon, iv. 35. strife 
 among them a sign of Antichrist, 
 xv. 9. 
 
 Birds shew forth God's glory,. ix. 12. 
 
 Birth, New, Christ its author, xvii. 10. 
 the gift of Baptism, vide Baptism, 
 Regeneration. 
 
 Blasphemy against the Holy Ghost, 
 danger of it, iv. 16. xvi. 1. 
 
 Blood and. water from Christ's side 
 typical, iii. 10. xiii. 21. Baptism of 
 Blood, iii. 10. river changed into it 
 by Moses corresponds with the Pas- 
 sion, xiii. 21. blood of the Paschal 
 Lamb, xjx. 2, 3. blood not to be 
 eaten, iv. 28. vide xvii. 29. Blood of 
 Christ, vide 'Eucharist. 
 
 Body, work of God, not of the evil one, 
 iv. 4, 22. viii. 3. xii. 26. vilified by 
 Heretics, ib. instrument not cause of 
 sin, iv. 23. true part of man, iv. 18, 
 22. xviii. 20. its excellence shews 
 God's glory, ix. 15. to be cleansed by 
 penitence, iv. 23. cleansed by the 
 water of Baptism, iii. 4. yet may be 
 washed without the soul being en- 
 lightened, Introd. 2. of Christians, 
 temple of the Holy Ghost, iv. 23. to 
 be kept pure for its resurrection, iv. 
 26, 30. xviii. 20. resurrection of, en- 
 couragement to holiness, xviii. 1. 
 shewn from analogies of nature, Sec. 
 iv. 30. xviii. 6, &c. shares with the 
 soul, as its deeds, so its reward, xviii. 
 19. (vide Resurrection.) 
 
 Christ's, (vide Incarnation, Man- 
 hood,) a bait to Death, xii. 15. veil 
 of His Godhead, xii. 26. typified by 
 bread, xiii. 19. received under the 
 figure of bread, xxii. 3. truly received 
 in theEucharist,xxii.l — 6. Christians 
 made one with his body, and blood, 
 xxii. 1—3. (vide Eucharist, Flesh.) 
 
 Book of life, names of the Baptized 
 written in, xiv. 30. book of the 
 .Angels, iv. 24. our renunciation of 
 sin recorded in God's Book, xix. 5. 
 
 Bread, a prophetic symbol of Christ's 
 body, xiii. 19. of the Eucharist, 
 Christ's body, xxii. 1 — 6, 9. xxiii. 7- 
 signified by the shew-bread, xxii. 5. 
 Supersubstantial bread, xxiii. 15. the 
 Bread has respect to the body, the 
 Word to the soul, xxii. 5. 
 
 Breath of Christ gave power to forgive 
 sin, xiv. 22. xvii. 12. and the Holy 
 Ghost partially, xvii. 12. Breathing 
 on Candidates for Baptism, Introd. 
 9. of Exorcism, xvi. 18. xx. 3. 
 
 Burial of Christ, iv. 11. in the Earth to 
 bless the Earth, xiii. 18, 35. xiv. 11. 
 foretold by the Prophets, xiii. 34. xiv. 
 3. in a garden, xiv. 11. with Christ in 
 Baptism, Introd. 2. iii. 12. xx. 4, 5. 
 
 Caiaphas, his desolate house a witness 
 to the Cross, xiii. 38. 
 
 Cain, an instance of God's mercy, ii. 7. 
 
 Candidates for Baptism, tpuriZ«(*i»'>, 
 lntr. 1. xi. 9. distinct from Catechu- 
 mens, and from Believers, Introd. 12, 
 13. must bring a true heart, Introd. 
 1 — 4. the careless or hypocritical 
 must not forego Baptism but their 
 sin, ib. 4. seriousness becoming their 
 awful situation, ib. 13—15. 
 
 Canon of Scripture settled and handed 
 down by Apostles and Ancient 
 Bishops, iv. 35. to be received from 
 the Church, iv. 33. 
 
 Carpocrates, his heresy,, vi. 16. 
 
 Cataphrygians or Montanists, xvi. 8. 
 
 Catechisings previous to Baptism, to be 
 diligently attended, lntr. 9, 10. i. 5. 
 their importance, ib. guard . against 
 error, ib. iv. 1. planting, or building 
 up of the Faith, Introd. 11. Creed 
 their subject, ib. iv. 2, 3. not to be 
 revealed to Catechumens or Gentiles, 
 Introd. 12. (v. end of Introd. Lett.) 
 
 Catechumen, meaning of the name, 
 lntr. 6. distinct from the Faithful, 
 ib. i. 4. v. 1. not to be informed of 
 mysteries, lntr. 12. nor of the Creed, 
 v. 12. vi. 29. 
 
 Catholic Church, vi. 2. xvi. 22. xvii. 
 29. xviii. 1. 
 
284 
 
 INDEX. 
 
 Meaning of the word, xviii. 23. 
 The name a mark of the true Church, 
 xviii. 26. to distinguish it from He- 
 retical assemblies, ib. 
 
 Ceremonies of the Law abolished in 
 the Church, xvii. 29. 
 
 Cerinthus, his heresy, vi. 16. 
 
 Chaff mingled with water by the 
 Maniehees, vi. 31. 
 
 Chanting of Psalms, xiii. 26. xxiii. 20. 
 imitation of Angels, xiii. 26i 
 
 Charms forbidden, iv. 37. 
 
 Chastity, iv. 24. taught by the Holy 
 Ghost, xvi. 19, 22. 
 
 Cherubim, ii. 17. ix. 3. 
 
 Children, Song of the Three Children — 
 instance of Confession, ii. 16. 
 
 Chrism, or Holy Ointment, typical of 
 Christ's unction by the Holy Ghost, 
 xxi. 1, 2. after the invocation of 
 Christ's name, by the presence of 
 His Godhead, conveys the Holy 
 Ghost, xxi. 3. the gift of Christ, ib. 
 symbolically applied to the different 
 parts of the body, xxi. 3, 4. gives the 
 name of Christians, xxi. 1, 5. types 
 of it in the Old Testament, xxi. 6, 7. 
 to be kept unspotted, xxi. 7. prepares 
 us for our conflict, xxi. 4. 
 
 Christ, meaning of the word, x. 4, 11, 
 14. many so callled typically, xi. 1. 
 xxi. 1, 2. 
 
 Aaron, x. 11. xvi. 13. Saul and 
 David, xvi. 13. Christians, xxi. 1. 
 
 Name shared by the Baptized, 
 xxi. 1. 
 
 Christ Jesus the true Christ, x. 14. 
 xi. 1. 
 
 One, x. 3, 4. though with many 
 titles, ib. His name separated by the 
 Valentinians, vi. 17, 18. 
 
 His twofold Nature in One Person, 
 iv. 9. xii. 1. xv. 1. Son of God, and 
 Son of David, xi. 5. 
 
 God, iv. 7. very God, x. 6. xi. 9, 
 14. proved from the Prophets, xi. 15, 
 &c. God of God, begotten, iv. 7- xi. 
 4, 16, 18. Son of God, iv. 7. vi. 1. 
 vii. 1, &c. xii. 24. (v. Son.) only-be- 
 gotten, iv. 7- vii.4. (v. Only-begotten.) 
 Eternally, xi. 4, 7, 8, 13, 1 7, 20. Un- 
 originate, xi. 4, 5, 7. Partaker of the 
 Father's Godhead, togelher with the 
 Holy Ghost, vi. 6. (v. Trinity.) of the 
 Father, xi. 14, 20. xiii. 14. begotten 
 not made, xi. 14, 17, 19, 20, 21. 
 (v. Arms.) Like in all things to the 
 Father, iv. 7. xi. 4, 9, 18. not the 
 same as the Father, xi. 17, 18. 
 (v. Sabellius.) how subordinate to the 
 Father, x 9. how one with the Father, 
 xi. 16. with the Father before His 
 Incarnation, x. 6, 8. 
 
 "Word Personal of the Father, iv. 
 
 8. xi. 10. Wisdom and Power of the 
 Father, xi. 4. Maker of all things, 
 by the will of the Father, iv. 7. x. 6. 
 xi. 11, 12, 21—24. and their Lord, 
 ib. (v. Lord.) His Throne Eternal, 
 iv. 7. xi. 17. (v. Session, Throne.) 
 Anointed Priest before all ages, x. 4, 
 14. xi. 1. 
 
 As Creator so restorer of the world, 
 vi. 1 1. only way to the Father, x. 1, 
 2. God made man, xii. 3, 15. xiii. 33. 
 truly made man, iv. 9. God dwelling 
 with man, xi. 3. Emmanuel, xi. 14. 
 Son of David, xi. 5. xii. 23. His in- 
 carnation, its reasons, xii. 1, &c. xiii. 
 33. (v. Incarnation.) not a deified 
 man, xii. 3. was with the old Fathers, 
 x. 7. xii. 16. God seen in Him, xiv. 
 27. His various names, express His 
 various offices, x. 3, 4, 11, 13, 
 &c. 
 
 Every thing concerning Him writ- 
 ten in the Prophets, xii. 16. xiii. 8. 
 v.Lect.x. — xv.passim. (v. Prop hets.) 
 Witnesses of Him, x. 17 — 20. xiii. 
 38—40. xiv. 22, 23. 
 
 The glory of Baptism, iii. 9, 11. 
 sanctified it, ib. xii. 15. preached not 
 tili Baptized, iii. 14. the Holy Ghost 
 came upon Him, xvii. 9. xxi. 2, 3. 
 like but far higher than the Prophets, 
 xiv. 26. alone sinless, ii. iO. iii. 11. 
 xiii. 3, 5. His righteousness greater 
 than our sin, xiii. 33. 
 
 Died for us, xiii. 2. (v. Crucifixion, 
 Death.) truly, xiii. 4, 37. voluntarily, 
 xiii. 3, 5, 6, 33. 
 
 Deliver d the old Fathers from 
 Hades, iv. 11. (v. Hades.) 
 
 His appearance after the Resur- 
 rection, xiv. 11, 12. (v. Resurrection.) 
 
 His ascension, xiv. 24. 
 
 Sits at God's right hand, xiv. 27. 
 present in the Church, xiv. 30. 
 
 His second coming in glory, as His 
 first in humiliation, xv. 1 . (v. Advent.) 
 warned us against being deceived 
 about it, xv. 4. comes no more from 
 the Earth, xv. 10. our Judge, xv. 
 25. His Kingdom shall have no end, 
 xv. 26, 27. 
 
 We are made partakers of Him by 
 the Holy Chrism, xxi. 1, 6. and the 
 Eucharist, xxii. 1. (v. Father, God, 
 Jesus, Son, Trinity, Word.) 
 Christians, so called by the Holy Ghost, 
 xvii. 28. partakers of Christ's name, 
 x. 16. xxi. 1. honour of this, x. 20. 
 the new name spoken of by the Pro- 
 phets, x. 16. 
 
 Spread over the world, x. 16. xvi. 
 22. slandered through the crimes of 
 heretics, xvi. 8. who falsely share 
 their name, ib. vi. 12. to be espe- 
 
INDEX. 
 
 285 
 
 cially persecuted by Antichrist, 
 xv. 12, 15. figures of Christ, xxi. 
 1. 
 Church Catholic throughout the world, 
 xvi. 22. xviii. 23. (v. Kingdom.) go- 
 verned and sanctified by the Com- 
 forter, xvi. 14, 19, 22. xvii. 13. 
 Christ present in her assemblies, xiv. 
 30. ever present witness of Christ, xiii. 
 40. (v. Creed, Faith.) New Covenant 
 established in her by the blessed 
 Trinity, xvii. 29. Baptism plants in 
 her, Intr. 17. xviii. 26. witness and 
 keeper of Holy Writ, iv. 33, 35. 
 xv. 13. (v. Scripture.) her teaching 
 guard from error, iv. 1, 2. xi. 18. xii. 
 17. xvii. 3. 
 
 - Her order, Intr. 4, 13. contrasted 
 with heresy, vi. 35, 36. reverence 
 in Church, Intr. 14, 15. due to her 
 ancient Bishops from her children, 
 iv, 35. to be diligently attended be- 
 fore and after Baptism, i. 6. xviii. 28. 
 meaning of the word IkkxWk, 
 xviii. 24, 25. Christian has succeeded 
 the Jewish, ib. why called Catholic, 
 ih. 23, 26. her glories, xviii. 28. 
 
 Falling away in it a sign of Christ's 
 coming, xv. 7- makes way for Anti- 
 christ, xv. 9, 18. existed in S. Cyril's 
 day, ib. lurking heretics in it, ib. 
 Church of the Apostles, xvi. 4. of Gol- 
 gotha, xiv. 6. (v. Golgotha.) of the 
 Resurrectiou, ib. adorned by Kings, 
 xiv. 9, 14. Constantine, ib. 22. "Wit- 
 ness of the Resurrection of the Lord, 
 ib. 23. the last five Lectures delivered 
 there, xviii. 33. 
 Circumcision, a seal — type of the seal 
 of the Spirit in Baptism, v. 5, 6. of 
 the Spirit, v. 6. 
 Clement of Rome quoted, xviii. 8. 
 Clouds shew God's glory, ix. 9. 
 Comforter, not diverse from the Holy 
 Ghost, xvii. 2. xvi. 3, 4. why so 
 called, xvi. 20. governs and sanctifies 
 the Church, xvi. 22. Angela and 
 Prophets, xvi. 23. abides for ever 
 with the Faithful after Baptism, xvii. 
 37. (v. Spirit.) Manes called himself 
 the Comforter, vi. 25. xvi. 6, 9. and 
 Montanus, xvi, 8. 
 Communion in Christ's mysteries, i. 1. 
 in the Holy Ghost given according 
 to each man's faith, i. 5. Communion 
 Service, xxiii. 1, &c. 
 Confession, t^i/ioXlynns, v. ii. 15. note, 
 before Baptism, i. 2, 5. takes away 
 sin, as in David's case, ii. 11, 12. 
 Hezekiah's, ib. 15. can quench fire, 
 and tame lions, ib. 16. made before 
 John's Baptism, iii. 7. by Martyrs, 
 iii. 10. 
 
 of the Trinity in Baptism, xx. 4. 
 
 of the Seraphim ; tttXcyix, xxiii. 6. 
 Confessors comforted by theHolyGhost, 
 
 xvi. 20, 21. 
 Consecration of the Bread and Wine, 
 
 xxiii. 7. 
 Constantine, xiv. 22. 
 Continence, or widowhood, ly*{«T«i'«, 
 
 iv. 26. x. 19. xv. 23. 
 Controversy an evil, though necessary, 
 vi. 13. how to be engaged in, xiii. 
 22,37- (v. Heresy.) 
 Cornelius though regenerated, yet bap- 
 tized with water, iii. 4. xvii. 27. 
 Covenant New in the Church, xvii. 29. 
 of Noah and Moses not made without 
 water, iii. 5. 
 Covetousness conquered through the 
 
 Holy Ghost, xvi. 19. 
 Creation,how to be ascribed to theFather 
 and Son, vi. 9. xi. 21, 22. of all 
 things by God denied by Heretics, 
 iv. 4. of the world in spring-time 
 answered by the Resurrection at the 
 same time, xiv. 10. material creation, 
 good in itself, marred by the creature, 
 ii.l. blasphemed by Manichees,vi.31. 
 God seen in it, ix. 2. glorifies Him, 
 ix. 5, &c. we know but little of it, 
 ix. 13, 14. should teach us reverence 
 to Him, ix, 16. 
 Creator of all things God, iv. 4. vi. 1. 
 not the author of evil, ii. 1, 4. blas- 
 phemed by Heretics, ix. 4. Creator 
 of the world its Restorer, vi. 11. 
 Creed, trims, (v. Faith.) to be received 
 from the Church, v. 12. collected and 
 proved from Scripture, ib. iv. 17. 
 epitome of necessary doctrine for the 
 weak, ib. provision for our way, ib. 
 safeguard against error, iv. 2. vii. 1 , 4. 
 viii. 1. ix. 4. x. 4. xi. 1. xv. 2, 27. 
 xvii. 3. xviii. 1. confutes Sabellius, 
 xvii. 34. not to be written down, or 
 divulged to Catechumens, v. 12. its 
 Articles briefly expounded, iv. 
 Oess,chief boast of the ChurchCatholic, 
 xiii. 1 , 22. redeemed and enlightened 
 theworld,ib. we must notbe ashamed 
 of it, xiii. 3, 36, 37. glorified by the 
 Resurrection, xiii. 4, glory to Christ, 
 xiii. 6. foretold by Jeremiah, xiii. 19. 
 and Moses, ib. if an illusion, so is 
 our salvation, xiii. 37. foundation of 
 the Faith, xiii. 38. 
 
 Sign of it to be used on all occa- 
 sions, iv. 14. xiii. 22, 36. scares 
 devils, iv. 13. xiii. 3, 36. its power 
 andvirtue,xiii.40. Christ's royal sign, 
 iv. 14. xii. 8. trophy, xiii. 40. " Sign 
 of the Son of Man," xiii. 41. xv. 22. 
 Cross, wood of it dispersed through the 
 world, iv. 10, note. x. 19. xiii. 4. 
 witness of Christ through the world, 
 x. 19. of His real Passion, xiii. 4. t 
 
286 
 
 INDEX. 
 
 Cross, Basilica of the Holy Cross, Pref. 
 p. xxiv. (v. Golgotha.) 
 
 Crown of thorns, signified the cancelling 
 of Adam's curse, xiii. 17, 18. 
 
 Crucifixion not in appearance, but real, 
 iv. 10. xiii. 4. if an illusion, so is 
 Salvation, xiii. 37. for our sins, iv. 
 10. xiii. 3, 5, 33. its time the same 
 as that of the descent of the Spirit, 
 xvii. 19. this and its other circum- 
 stances foretold, xiii 24, &c. its wit- 
 nesses, xiii. 38—40. 
 
 The Crucified, xiii. 3, 22, 23, 36, 40. 
 
 Curiosity, about mysteries of Baptism 
 feaTful, Intr. 2, 4. iii. 7. 
 
 To be limited by what is written, 
 xi. 12. xvi. ], 2. to give place to 
 faith, xi. 19, 20. 
 
 Daniel, his power in the Holy Ghost, 
 xvi. 31. prophesied of the Romans, 
 xii. 18. xv. 13. of the time of the 
 Messiah, xii. 19. of Antichrist, xv. 
 9 — 16. explanation of his prophecy, 
 ib. endured not the sight of the 
 Angel, xii. 14. (v. Confession.) 
 
 Darkness made by the author of Light, 
 ix. 7. denied by heretics, ib. (v. Night.) 
 of the Crucifixion foretold, xiii. 24. 
 
 David, (v. Christ, Spirit.) spake of 
 Christ by the Holy Ghost, x. 15. xiv. 
 28. Christ his Son, and Heir of his 
 throne, xii. 23. not the exclusive ob- 
 ject of the Psalms, ib. vii. 2. 
 
 Saved by Confession, ii. 10. yet re- 
 fused not penitence, though forgiven, 
 ii. 11. 
 
 DeacoB*thefirstseven,firstborn children 
 of the Church of Jerusalem, xvii. 24. 
 may administer Baptism, xvii. 35. 
 
 Dead,how Christ so called, x. 4. raised 
 hy Elijah and Elisha, xiv. 15, 16. by 
 Christ without touching them,xiv.l6. 
 in His name, witness His resurrection, 
 xiv. 23. (v. Resurrection, Judgment.) 
 
 Death, invisible whale of death, xiv. 17. 
 brought by the First man, as Life by 
 the Second, xiii. 2. v. xii. 15. doom 
 of sins, xiii. 33. vanquished by Christ's 
 death, xii. 15. xiv. 19. sting destroyed 
 in Baptism, iii. 11. death in Baptism, 
 Intr. 5. iii. 12. xx. 4. 
 
 Of Christ real not illusory, xiii. 4. 
 not for His sin, but ours, xiii. 5, 33. 
 voluntary, ib. 6, 28. foretold by Him- 
 self, xiii. 6. God's sentence, and His 
 mercy reconciled in it, xiii. 33. 
 
 Demetrius of Phalerum, iv. 34. 
 
 Descent into Hell, iv. 11. xiv. 19. 
 
 Of the Spirit on Christ, how ex- 
 plained, xvii. 9. 
 
 Despair, its evils, ii. 5. 
 
 Devil, meaning of the word, ii. 4. the 
 dragon, Intr. 16. apostate Serpent, iv. 
 37.first work of God,viii.4.fallenAreh- 
 angel, ii. 4. viii. 4. impenitent, iv. 1. 
 author of evil by this free choice, ii.14. 
 not the Lord of the world, viii. 6, 7. his 
 envy against man, xii. 5. xix. 4. 
 prompts not forces to sin, ii. 3, 4. iv. 
 21, 37. men have freely chosen him 
 their Father, vii. 13. knew not Christ, 
 xii. 15. tries to prejudice truth by his 
 counterfeits in idolatry, xv. 11. shall 
 work personally in Antichrist, xv. 14. 
 and war with the Martyrs, xv. 17. 
 vanquished and cast out through the 
 Holy Ghost, xvi. 19. endured by God 
 that man may conquer him, viii. 4. 
 watches the Candidates for Baptism, 
 Intr. 16. renounced with his works in 
 Baptism, xix. 2-9. what his works are, 
 ib. pursues us to Baptism, xix. 2, 3. 
 
 Devils tremble at the seal of Baptism, 
 i. 3. xvii. 35, 36. and the sign of the 
 Cross, xiii. 3. possession by them fear- 
 ful, xvi. 15. power against them given 
 by the Holy Ghost, xvi. 12, 22. ac- 
 knowledge Christ, while Jews knew 
 Him not, x. 15. lurked in our members 
 till Baptism, xx. 2. driven away by 
 the Exorcised oil, xx. 3. 
 
 Devotion, end of religions knowledge, 
 vi. 7. xi. 12, 20. xvi. 1,2. 
 
 Diocese, xiv. 21. xvi. 22. (v. wx^uxla.) 
 
 Dispensation, from the Father and the 
 Son One, xvii. 5. (v. olzovo/tia.) 
 
 Divination, to be shunned by Chris- 
 tians, iv. 37. 
 
 Divisions in the Church make way for 
 Antichrist, xv. 7, 9, 18. 
 
 Docetce, iv. 9. vi. 14. xii. 3. 
 
 Doctrines to be withheld from Catechu- 
 mens, Intr. 12. true, equally neces- 
 sary with good works, iv. 2. to be 
 proved from Scripture, iv. 17. xii. 5. 
 xiii. 8. (v. Faith, Scripture.) not fully 
 comprehended by us, xi. 12, 19. xvi. 
 1. fondness for ingenious rather than 
 practical ones, an evil sign, xv. 9. 
 
 Door, Christ, x. 1, 3. 
 
 Dove, why a symbol of the Holy Spirit, 
 xvii. 9. of Noah, xvii. 10. 
 
 Dragon, xii. 15. head of the Dragon, 
 heresy, xv. 27. 
 
 In the waters, Intr. 16. iii. 11. 
 
 E. 
 
 Earth freed from Adam's curse by 
 Christ's burial, xiii. 18, 35. xiv. 11. 
 
 East, symbolical turning towards it in 
 Baptism, xix. 9. 
 
INDEX. 
 
 287 
 
 Easter, xvii. 20. xviii. 33. season of 
 
 Baptism, ib. 
 Ebionites, vi. 16. xii. 4. 
 Egypt, Christ went there to destroy its 
 idols,x.l0. His witness, x.19. deliver- 
 ance from, typical of Baptism,xix.3,4. 
 Elder, seventy Elders had the Holy 
 
 Spirit, xvi. 25. 
 Elijah full of the Holy Spirit, xvi. 28. 
 saw Christin Sinai and Tabor, xii. 16. 
 his raising the dead answers objections 
 against Christ's resurrection, xiv. 15. 
 compared with it, ib. 16. his trans- 
 lation compared with Christ's ascen- 
 sion, xiv. 25. not so favoured as the 
 Apostles, xiv. 26. typical passing of 
 Jordan, iii, 6. 
 Elisha full of the Holy Ghost, xvi. 28. 
 supernaturally enlightened, ib. 17. his 
 raising the dead, xiv. 15, 16. com- 
 pared with Christ's, ib. 
 Elizabeth full of the Holy Ghost, xvii. 7. 
 Emmanuel, v. Tmmanuel. 
 End of the world ,not end of Christ's 
 
 kingdom or person, xv. 27 — 32. 
 Enlighten, said of Baptism, Intr. l.xiii. 
 21. Simon Magus not enlightened 
 though baptized, Intr. 2. the Holy 
 Ghost enlightens, xvi. 16—18. xvii. 
 13. (v. Illuminate.) 
 Enmity,Vaete is a righteous enmity ,vi.35. 
 xvi. 10. against blasphemers of God, 
 taught by the world's wonders, ix. 16. 
 Epistles of St. Paul final seal of the Scrip- 
 ture, iv. 36. why most numerous, x. 
 18. their completeness and variety of 
 teaching about the Holy Ghost, xvii. 
 34. 
 Epistle of the Apostles on the observ- 
 ance of the Jewish Law by Gentiles, 
 iv. 28. xvii., 29. Universal, ib. 
 Eternity of the Son of God, xi. 20. of 
 His generation, iv. 7. of His Priest- 
 hood, x. 14. of His throne, xiv. 27. 
 Ethiopia, Church there, xvi. 22. taught 
 
 by the Eunuch, xvii. 25. xvi. 14. 
 Eucharist, Christ's blessed gift, xiii. 6. 
 The Body and Blood of the Lord 
 truly there, xxii. 1 , 2. under thefigure 
 of Bread and Wine, xxii. 3. The 
 Bread and Wine after invocation not 
 simple elements, but the Body and 
 Blood of Christ, xix. 7. xxii. 2, 6, 9. 
 xxiii. 7. not bread and wine, but the 
 sign of Christ's Body and Blood, 
 xxiii. 20. analogy of Idol-sacrifices, 
 xix.-7. of the Holy Chrism, xxi. 3. 
 we must not judge by sense of this 
 mystery, xxii. 6, 9. but believe that 
 we have received Christ's Body and 
 Blood, ib. 1 — 6. xxiii. 20. a spiritual 
 mystery, xxii. 4, 8. 
 
 The Bread and Wine after the in- 
 
 vocation of the Holy Trinity, xix. 7. 
 made the Body and Blood of Christ, 
 xxiii. 7. sanctified and changed by 
 the Holy Ghost, ib. gifts hallowed 
 by the Holy Ghost, xxiii. 19. 
 
 Spiritual Sacrifice of propitiation, 
 xxiii. 8, 9. supplications after it forthe 
 Living, ib. 8. and the Dead, xxiii. 9. 
 The Super-substantial Bread,xxiii. 
 15. nourishment of Soul and Body, ib. 
 xxii. 5. 
 
 Typified by the Shew-Bread, xxii. 
 5. foretold by David, ib! 7. and Ec- 
 clesiastes, ib. 8. 
 
 By it we bear Christ in us, xxii. 3. 
 
 Mode of Communicating inChrist's 
 
 Body, xxiii. 21. and Blood, xxiii. 22. 
 
 Eve a virgin in Paradise, xii. 5. death 
 through her, as through Mary, life, 
 xii. 15. her birth as strange as our 
 Lord's, ib. 29. 
 
 Evil the creature's work, not the Cre- 
 ator's, ii. 1. evil God believed by the 
 Manichees and Gnostics, vi. 12, 13. 
 physical evil, ix. 14. 
 
 Exercise, Untins, previous to Baptism, 
 i. 5. iii. 7. 
 
 Exorcisms previous to Baptism, Intr. 9. 
 expel evil spirits, ib. cleanse the soul, 
 ib. collected from the Scriptures, ib. 
 to be diligently attended, i. 5. power 
 through the Holy Ghost, xvi. 19, 22. 
 
 Exorcised oil, xx. 3. 
 
 Ezekiel saw but the likeness of God's 
 glory, ix. 1. his vision, ix. 3. pro- 
 phecy of Baptism, iii. 16. xvi. 30. 
 
 Faith, ground and bond of human action, 
 v. 3. principle of holiness, v.4,7. exem- 
 plified in Abraham, v.5. power of faith, 
 ii. 16. v. 7, 8. in one man for another, 
 v. 8, 9. partly our own, but chiefly 
 God's gift to those who ask, v. 9. two 
 kinds of faith ; one, our assent to doc- 
 trines; saves at once, v. 10. another, 
 a gift of the Spirit; reward of the 
 former, working miracles, v. 11. 
 
 Alone wanted to cure our worst sins, 
 ii. 6. in Baptism, i. 1. v. 2. xvii. 35. 
 necessary to our New Birth, i. 2. iii.l. 
 enables us to receive the giftof Bap- 
 tism, v. 6. purifies the soul, iii. 2. 
 makes sons of God, vii. 13. without 
 works saved the robber, v. 10. xiii. 31. 
 God can give faith to the faithless if he 
 but asks, Intr. 17. v. 9. To be tried by 
 false miracles as well as persecution, 
 xv. 17. and by false doctrine, xiii. 37. 
 
 Faith, <rlmt, i. e. the Creed — one, Intr. 
 7. xvi. 4, 24. delivered by the Church 
 
288 
 
 INDEX. 
 
 and proved from Scripture, iv. 17. v. 
 
 12. guard against error, iv. 2. outline 
 of teaching, iv. 3. v. 1. note. xiv. 24, 
 27. a deposit, and treasure, v. 13. (v. 
 Creed.) 
 
 Faithful, i. e. Baptized Christians, Intr. 
 
 13. dignity of the title, Intr. 6. v. 1, 
 2. new name given in Baptism, i. 4. 
 must not presume, ii. 3. 
 
 Fall of Adam corresponded to in its cir- 
 cumstances by the Passion, xiii. 19. 
 
 Fasting taught by the Holy Ghost, xvi. 
 12. means towards salvation, ii. 9. 
 preparatory to Baptism, iii. 7. part of 
 repentance, ib. 16. v. 37- David's, ii. 
 
 12. reason offasting,iv.27. thosewho 
 cannot not to be despised, ib. fast of 
 the Preparation, xviii. 1 7. (v. Meats.) 
 
 Fatalism of heretics, iv. 18 — 20. vii. 13. 
 .Fafenot cause of sin, iv. 18 — 21. vii. 13. 
 
 nor of our Sonship to God, vii. 13. 
 
 God not subject to it, iv. 5. 
 Father, One God the Father, vii. 1. xi. 
 
 13. to be included in our notion of 
 God, vi. 1. Father, by the Son, with 
 the Holy Ghost bestows all things,xvi. 
 
 4, 24. xviii. 28. (v. Trinity.) One in 
 glory with the Son and Holy Ghost, 
 vi. 1. the God of the Old Testament, 
 vii.6. Maker of the "World, ib. through 
 the Son, vi. 9. xi. 11, 12, 21—24. 
 
 The Father in respect of the Son, 
 vii. 1 — 5. viii. 1. as opposed to Jew- 
 ish unbelief, vii. 2. properly and by 
 nature the Father of Christ, iv.4. vi.l. 
 vii. 5, 7, 10. how He begat the Son, 
 He, with the Son and Holy Ghost, 
 alone knows, xi. 8, 11. we know but 
 negatively, ib. heresies as to how 
 God is Father, vi. 6. vii. 5. xi. 4, 
 7 — 10, 14, 18. not changed into the 
 Son, xi. 13, 17, 18. distinct, yet not 
 to be separated from the Son, iv. 8. 
 (v. Arius, Sabellius.) suffered not for 
 us, xi. 17- Father from Eternity, vii. 
 
 5. xi.4,8. never not the Father, iv. 5. 
 vii. 5, 11. — The beginning (■«{£«&- 
 "(%'sjof the Son, xi. 14,20. xiii. 23. 
 apart from time, xi. 20. in the Son, xi. 
 17. onewith the Son, xi. 16. called by 
 the SonHisGod,xi.lS. fountain of life, 
 and good, vi. 9. xi. 18, 20. xviii. 29. 
 worshipped through, xi.17.xii. 15. and 
 with the Son, x.l , 2. only known to the 
 Son and Holy Ghost, vi. 6. vii.l 1 . ix.l , 
 2. xi. 12. revealed by the Son, through 
 and with the Holy Ghost, vi. 6. x. 1. 
 seen only in the Son, x. 7, 8. xi. 18. 
 xiv. 27. (v. Angels.) 
 
 How called " My Father" by 
 Christ, vii. 7. xi. 18, 19. 
 
 Father of men by adoption, vii. 8. 
 by faith, and their own choice, vii. 13. 
 
 in Baptism, xi. 9 inconceivable ho- 
 nour for man to have God for his 
 Father, vii. 12. xxiii. 11. 
 
 Other metaphorical senses of the 
 word, vii. 8 — 10. 
 
 Satan chosen by men for their fa- 
 ther, vii. 13. 
 
 Father, earthly Fathers receive their 
 prerogative from theHeavenlyFather, 
 vii. 3. to be honoured by the Sons of 
 God, vii. 15. duty to them, the first 
 Christian duty, vii. 15, 16. 
 
 Fathers of the Old Testament delivered 
 by Christ from Hades, xiv. 19. foun- 
 tains of truth to us, xvi. 11. 
 
 Fig-tree cursed for the sake of the type, 
 xiii. 18. 
 
 Figure, rums, Bread and Wine of 
 Christ's Body and Blood, xxiii. 3. 
 
 Figure, imrmrov, Baptism, of Christ's 
 sufferings, xx. 6. Chrism, of the 
 Anointing of the Holy Ghost, xxi. 1. 
 Bread and Wine, xxiii. 20. 
 
 Fire, Exorcism compared to it,lntrod.9. 
 Baptism of, xvii. 8. of the Holy Ghost 
 like it, xvii. 12, 14. fiery tongues at 
 Pentecost, xvii. 15. opened Paradise, 
 which the fiery sword had guarded,ib. 
 
 First-born, Christ in an exclusive sense, 
 xi. 4. Israel so called, ib. 
 
 Fishes shew God's glory, ix. 11. 
 
 Flesh framed by God, xii. 26. not unholy 
 as heretics say ,ib. Christ not ashamed 
 of it, ib. hallowed by our Lord's incar- 
 nation, xii. 15. His weapon to conquer 
 the devil, and death, ib. His flesh the 
 veil of His Godhead, xii. 26. xiii. 32. 
 " eating the flesh of Christ," not un- 
 derstoodspirituallybytheJews,xxii.4. 
 
 Flowers, their varied beauty shew forth 
 God's glory, ix. 10. 
 
 Forgiveness of sins, Christ's free gift, ii. 
 15. power of conferring it granted to 
 the Apostles, xiv. 22. xvii. 12. how 
 typified, xv. 21. 
 
 Of injuries required in Baptism, i. 
 
 6. case of David and Shimei, ii. 11. 
 
 Even Angels forgiven, ii. 10. 
 
 Forgiveness of injuries required 
 
 from sinners in the Holy Communion, 
 
 xxiii. 16. (v. Remission, Sin.) 
 
 Fornication defiles the temple of the 
 Holy Ghost, iv. 23. 
 
 Freedom of the soul, ii. 1, 2. iv. 18, 21. 
 
 Gabriel, his appearance too bright for 
 Daniel, xii. 14. Messenger to the 
 blessedVirgin,xvii.6. witnessed of the 
 endless kingdom of Christ, xv. 27. 
 
 Galatia,heresy of Marcellus arose there, 
 xv. 27. 
 
INDEX. 
 
 289 
 
 Garment of incorruption, xv. 26. of 
 Salvation, xix. 10. putting off of 
 garments in Baptism, xx. 2. 
 
 Gaul, the Church there, xvi. 22. 
 
 Generation of Christ twofold, xi. 5. xv. 
 
 I. His Divine generation spiritual, 
 xi. 5, 7, 8. mysterious, xi. 7, 8. not 
 metaphorical, xi. 9. not as mind he- 
 gets thought, xi. 10. incomprehensi- 
 ble, iv. 7. known to no creature, xi. 
 
 II, 13. only to the Holy Ghost, xi. 
 12. declared only negatively hy the 
 Church, xi. 11. not to be examined 
 
 but believed, xi. 19, 20 eternal, iv. 
 
 7. without beginning, vii. 4. xi. 4, 5, 
 7, 19. timeless, xi. 7, 8, 14, 17, 20. 
 (v. Father, Son.) 
 
 Gethsemane, x. 19. 
 
 Ghost, Holy. (v. Spirit.) 
 
 Gift, name of Baptism, i. 6. heavenly 
 gift, ii. 20. Gifts of the Father, Son, 
 and Holy Ghost, same, xvi. 24. (v. 
 Baptism.) 
 
 Chrism, gift of Christ, xxi. 3. 
 Gifts of the Eucharist, hallowed 
 by the Holy Ghost, xxiii. 19. 
 
 Glory of Christ, eternal, as God, in 
 time, as crucified, xiii. 6. 
 
 Gnostics, their heresies about the gene- 
 ration of the Son, vii. 5, note, against 
 the Holy Ghost, xvi. 4, 7. separated 
 the two Testaments, xvi. 4. abhorred 
 flesh and wines, iv. 27, note. v. iv. 
 20, 22. 
 
 God, (v. Creator, Father, Trinity,) 
 knowledge of Him foundation of re- 
 ligion, iv. 4. ignorance about Him 
 source of heresy and idolatry, iv. 6. 
 viii. 1. 
 
 * One, iv. 4. vi. passim, viii. 1, 8. xi. 
 17. unoriginate, unchangeable, iv. 4, 
 5. vi. 7. one first principle, vi. 12, 13, 
 36. xi. 28. incorporeal, vi. 7, 8. ix. 1. 
 uniform in substance, vi. 7- like to 
 Himself, vi. 7. infinite, iv. 5. vi. 8. 
 viii. 2. incomprehensible, vi. 2, 4', 7. 
 even to angels, vi. 6. to all but the 
 Son and Spirit, ib. x. 1. unspeakable 
 in beginning, form, nature, vi. 7- yet 
 we must, not indeed declare, but 
 glorify Him, as far as we know, vi. 
 
 5. ix. 3, 16. our best knowledge to 
 know our ignorance of Him, vi. 2. 
 invisible, ix. 1, 2. seen partially by 
 angels, vii. 1 1 . to man in Christy x. 
 
 6, 7, 8. xii. 16. xiv. 27. dimly in 
 His works, ix. 2, <fec. 
 
 Both Just and Good, iv. 4. vi. 7. 
 and full of all perfection, vi. 1, 8, 9. 
 Father of Christ, vii. 5. Maker of all 
 things,, iv. 4. ix. 1, <fec. of darkness as 
 well as light, ix. 7. Almighty, and 
 Sovereign over all things, though 
 long-suffering, viii. 1, &c. is in all 
 
 things, vi. 8, 9. all things serve Him, 
 save the Son and Spirit, viii. 5. 
 
 Forsaken by idolaters, vi. 10, 11. 
 xii. 5, &c. His great mercy, ii. 7, 
 10. pardons worst of sinners who 
 believe, ii. 6, 6. 
 
 Present in Baptism, Intr. 15. 
 
 Lord both of soul and body, iv. 4, 
 22. viii. 3. 
 
 Blasphemed by heretics, vi. 12. viii. 
 8. ix. 16. not two Gods, vi. 13. viii. 
 
 3. not the soul of the world, viii. 2. 
 various heresies concerning Him, iv. 
 
 4, 5. vi. 14, &c. 
 
 " God of Abraham, Isaac, and Jacob," 
 xviii. 11, 12. 
 
 God of God, (v. Christ.) made man, 
 xi. 15. xii. 3. xiii. 33. 
 
 " God of this world," the words per- 
 verted by Manes, vi. 28. how ex- 
 plained by Archelaus, and S. Cyril, 
 vi. 28, 29. 
 
 God the Son, the Word, xii. 3. (v. 
 Christ, Son.) 
 
 God, the Holy Ghost, (v. Spirit.) 
 
 Golgotha, St. Cyril's first xviii Lectures 
 spoken in the Church there, iv. 10. 
 xiii. 22. vide xviii. 33. name typically 
 prophetic of Christ, xiii. 23. witness 
 of the Crucifixion, iv. 10, 14. x. 19. 
 xiii. 4, 39. 
 
 Gospel, only four genuine, iv. 36. forged 
 ones, ib. Manichaean Gospel accord- 
 ing to Thomas, iv. 36. vi. 31. our 
 Gospels attested by the Old Testa- 
 ment, xiv. 2. that according to S. 
 Matthew written in Hebrew, xiv. 15. 
 All may hear, bat not understand 
 the Gospel, Intr. 6. vi. 29. 
 
 Phrase " in the Gospel," l» tiay- 
 yi\iais, vi.4, 7. xiii. 21, 35. 
 
 Grace, God's to give, ours to use, i. 4. 
 necessary that we may receive the 
 trnth, xvi. 2. requires honesty and 
 faith, i. 3. to be received and che- 
 rished, xvii. 37. given through Christ 
 at the New Birth, i. 2. 
 Gift of grace, ii. 9. 
 Spirit of grace, xvii. 5. 
 
 £r» , ee£.s,dangerous because of their plau- 
 sible words, iv. 2. deny the resurrec- 
 tion, xviii. 1. limit God's power, viii. 
 2. believe things as hard as Christ's 
 birth, xii. 27. to be silenced out of 
 their own fables, xiii. 37- to be an- 
 swered by reasoning, as the Jews by 
 Scripture, xviii. 10. their shameful 
 idolatry, iv. 6. vi. 11. 
 
 Habakkuk, carried by the angel to 
 Daniel, xiv. 25. compared with Christ, 
 ib. 
 
 Hades, (v. Hell.) 
 
200 
 
 INDEX. 
 
 Hands of Christ 3tretched on the Cross 
 typical, xiii. 27, 28. laying on of, 
 conveys the Spirit in both Testaments, 
 xvi. 26. 
 
 Head, v. xiii. 23. 
 
 Heathenism counterfeits truth to dis- 
 credit it, xv. 11. (v. Idolatry.) 
 
 Hearers, danger lest they receive false 
 impressions of truth, xvi. 2. 
 
 Heavens, vi. 3. the abode of angels, iii. 
 6. made of water, ib ix. 5. Heaven 
 distinguished from the Third Heaven, 
 xiv. 26. its wonders shew God's glory, 
 ix. 5. shall perish but be renewed, xv. 
 3. Christians, a heaven, xxiii. 11. 
 
 Hell, Christ descended thither to re- 
 deem the just, iv. 11. xiv. 19. 
 
 Herbs, men changed into them, who 
 plucked them, according to Manes, 
 vi. 31. 
 
 Heresy, manifold, iv. 2. vi. 13. xvii. 33. 
 xviii. 1. contrasted with the Church, 
 vi. 35. a knowledge of it necessary, 
 vi. 34. xvi. 5. yet an evil, vi. 13, 33. 
 arisingfrom presumption, xi. 12. from 
 a mistaken thought of honouring the 
 Father or the Son, xi. 17. v. x. 2. not 
 to be curiously inquired into, vi. 19. 
 
 Heresies alluded to by S. Cyril: — of 
 Apelles ; Alius ; Basilides ; Carpo- 
 crates; Cataphrygians ; Cerinthus; 
 Docetae ; Ebionites ; Gnostics ; Manes; 
 Marcellus ; Marcion ; Menander ; 
 Montanus ; Noctus ; (iv. 8. note.) Paul 
 of Samosata ; (iv.8. x. 5. xii. 4. xiv. 27.) 
 Sahellius;SimonMagnus;ValentinuB. 
 
 Heretics perverted HolyScripture,iv.l9. 
 vi. 27. their assemblies to be shunned, 
 iv. 37- how to be treated, vi. 36. to be 
 avoided, xvi. 6. why they should be 
 hated, xvi. 10. falsely called Chris- 
 tians, vi. 12. on whom they brought 
 discredit, xvi. 8. blasphemous to God, 
 xi. 16. a sign of Christ's coming, xv. 
 5. formerly manifest, now lurking in 
 the Church, xv. 9. divided attributes 
 into persons, iv. 4. x. 1, 3. xvii. 2. 
 
 Hermas a disciple of Manes, vi. 31. 
 
 Hezekiah shewed the efficacy of Confes- 
 sion, ii. 15. not the object of Isaiah's 
 prophecy of Immanuel, xii. 21, 22. 
 
 High Priest, reason of his bathing, iii. 
 5. Christ our High Priest, x. 4, 5, 
 11, 14. xii. 2S. 
 
 Holiness, all through the Holy Ghost, 
 iv. 16. Faith, its ground, v. 4. Spirit 
 of, xvii. 5. (\. Sanctification.) 
 ^Hope support to Candidates for Bap- 
 tism, Intr. 9, 10. 
 
 Hour, third, that ofthe Crucifixion, 
 and of the descent of the Spirit at 
 Pentecost, xvii. 19. of the Cruci- 
 fixion foretold, xiii. 24, 25. 
 
 Human conceptions not to be intruded 
 
 into the mysteries of the Gospel, xi. 
 7,8. 
 
 Human nature of, our Lord, (v. Incar- 
 nation. 
 
 Hyssop, symbolical, iii. 1. 
 
 I. 
 
 Idols, offerings to, become polluted by 
 the invocation of the idol's name, iii. 
 3. xix. 7. not to be touched, iv. 28. 
 
 Idolatry, worship of God's gifts, vi. 10. 
 its madness, iv. 6. and degradation, 
 vi. 10, 11. will be abhorred by Anti- 
 christ, xv. 15. 
 
 Ignorance of all creatures concerning 
 God, vi. 2 — 6. xi. 11. check to pre- 
 sumptioD, not to praise, vi. 6. should 
 repress our curiosity, xi. 11. know- 
 ledge of it our highest wisdom, vi. 2. 
 of what is written should make us 
 silent about what is not written, xi. 
 12. xvi. 1. and guarded in speaking, 
 xvi. 1. 
 
 Illuminated, Intr. 1, 2. xviii. 33. alone 
 know the glory ofthe Gospel, vi. 29. 
 
 Illumination of the just by the Holy 
 Ghost, xvi. 3, 11. its power, xvi. 16 — 
 18. same as Baptism, (pcCmrp.cc, xiii. 21. 
 
 Image, Christ the true Image of God to 
 subvert the false one, xii. 15. man, 
 God's image, xii. 5. soul, made in 
 God's image, iv. 18. meaning ofthe 
 " Image of God," xiv. 10. " our 
 Image," argument from the words, 
 x. 6. 
 
 Immortality ofthe soul,God's gift,iv.l8. 
 
 Immanuel, prophecy of, xii. 3, 21, 22. 
 meaning of the word, xi. 14. 
 
 Impersonal, (awt'turraroi,) words, iv. 8. 
 
 Incarnation of our Lord, real not illu- 
 sory, iv. 9. xii. 3. salvation depends 
 on its reality, xiii. 4. denied by 
 Simon Magus, vi. 14. v. xii. 31. 
 
 Must be believed as well as Christ's 
 Godhead, xii. 1. heretical and infidel 
 objections a priori, from its Heedless- 
 ness, xii. 4. reasons for it, vi. 11. 
 Creator of the world its Restorer, ib. 
 to restore man, xiii. 5. proved from 
 the prophets, xiii. 8, &c. that man 
 might see God, x. 7- xii. 13, 14. to 
 sanctify the waters ; — that God might 
 be worshipped ; — that man might he 
 made partaker of God; — that the 
 Lord might suffer for us, xii. 15. 
 objection to its possibility, xii. 4. 
 answered, xii. 27 — 30. 
 
 Christ Lord and God before it, x. 
 6, 12. xi. 20. of a Virgin, iv. 9. xii. 
 2, 5, 21. why, xii. 25, 33, 34. blas- 
 phemies of heretics respecting it, ib. 
 xii. 31. without taint because of the 
 Holy Ghost, xii. 29, 32. xvii. 6. signs 
 of its time, place and manner given 
 
INDEX, 
 
 291 
 
 by the Prophets, xii. 5, 10—12, 17— 
 24. implied in the histories of Abra- 
 ham, Jacob, Moses, and Elias, xii. 
 16. witnesses of it, xii. 32, 33. 
 
 Satan's counterfeits among idola- 
 ters to discredit it, xv. 11. 
 
 Indians, converts to the Church, xvi. 22. 
 
 Inspiration contrasted with possession 
 by devils, xvi. 15, 16. 
 
 Interpretation of Scripture, xiii. 9. gift 
 of the Spirit, xvi. 12. (v. Scripture.) 
 
 Interpreter, viii. 7. xiii. 21. xvi. 6, 
 vide xv. 13. 
 
 Invocation of the Holy Trinity gives a 
 sanctifying power to the water of 
 Baptism, iii. 3. to the exorcised oil, 
 xx. 3. analogy of the invocation of 
 the idols' name on offerings to them, 
 iii. 3. xix. 7. of Christ on the Holy 
 Ointment, causes it to convey the 
 Holy Ghost, xxi. 3. of the most 
 Holy Trinity on the Bread and 
 Wine, xix. 7. makes them the Body 
 and Blood of Christ, xxiii. 7. 
 
 Ireneeus quoted, xvi. 6. 
 
 Isaiah prophesied of Christ, xii. 2. of 
 his birth of a virgin, xii. 2. this ex- 
 plained, ib. 21, 22. beheld Christ, 
 xiv. 27. and in the Spirit foresaw 
 His coming, xiii. 3. witness of his 
 innocence, ib. foreknowledge given 
 him by the Holy Ghost, xvi. 18. 
 Sawn asunder, ii. 14. xiii. 6, 
 
 Jacob saw the Lord, xii. 16. prophesied 
 of the time of His coming, ib. 17. 
 
 Jeremiah, his prophecy of the Lord's 
 sufferings, xiii. 7. of gentile faith, ib. 
 
 Jericho, a. 11. 
 
 Jerusalem, its exclusive privileges, iii. 
 7. xiii. 22. xvi. 4. xvii. 13, Christian 
 opposed to Jewish, xiii. 7. St. James 
 its first Bishop, iv. 28. xiv. 21. first 
 fifteen Bishops Hebrews, xiv. 15. 
 
 Jesus, so named because He saves, x. 
 
 11, 12, 13. and heals us, x. 4, 13. 
 meaning in Hebrew, and Greek, x. 
 
 12, 13. Joshua a type of Him in His 
 kingly office, x. 11. (v. Christ.) His 
 name hinted at by the Prophets, x. 
 12. not more distinctly because of 
 the Jews, x. 12. 
 
 Jews study and know the Scriptures 
 without understanding them, iv. 2. 
 xii. 13. to be silenced from the Pro- 
 phets, xiii. 37. xviii. 10. despise the 
 testimony of the Prophets in reject- 
 ing the Lord, vii. 2. x. 2. xii. 2. xiv. 
 15. deny that Jesus is Christ, x. 14. 
 while devils acknowledge Him, x. 15. 
 Misinterpret the Prophets, xii. 21 , 
 22. infidel objections to the Incar- 
 nation, xii. 4, 27. absurdly apply the 
 
 U 
 
 prophecies of Christ's eternal king- 
 dom to men, vii. 2. gainsay our Lord's 
 sufferings, xiii. 7. their subjection to 
 Rome a proof that Christ is come, 
 xii. 17. vain attempt to discredit the 
 Hesurrection, xiv. 14. their objections 
 confuted by the examples of Elijah 
 and Elisha, xiv. 15. 
 
 Their Patriarchs, xii. 17. 
 Are looking for Antichrist, xii. 2. 
 will receive him, xv. 11, 12, 15. will 
 be favoured by him, xv. 15. their 
 observances and sabbaths to be shun- 
 ned, iv. 37. 
 Job had the Holy Ghost, xvi. 27. 
 St. John Baptist — his high office, bap- 
 tism, and character, iii. 6. (v. Bap- 
 tism.) link between the twocovenants, 
 x. 19. delivered from Hades and death 
 by Christ, iv. 11. xiv. 19. 
 
 Sanctified by the Holy Ghost to 
 baptize Christ, xvii. 8. 
 St. John the Divine, xii. 1. 
 Jonah a type and proof of Christ's 
 resurrection, xiv. 1 7. compared with 
 Christ, xiv. 17, 18. in the whale, a 
 type of Christ in Hades, xiv. 20. his 
 prayer fulfilled only in Christ, ib. 
 Jordan, typical, iii. 5. x. 11. xiv. 25. 
 Joseph, his ill-treatment turned to good 
 by God's providence, viii. 4. full of 
 the Holy Ghost, xvi. 27. 
 Joseph, how called the Father of Christ, 
 
 vii. 9. not really so, xii. 3, 31. 
 Judas, xiii. 6. his treason foretold, xiii. 
 9. meaning of the name, ib. expla- 
 nation of Zechariah's prophecy re- 
 lating to him, ib. 10, 11. 
 Judge, Christ, of quick and dead, xv. 26. 
 Judgment, day of, xv. 21. its glories 
 and terrors, xv. 22, 26. hope of the 
 poor and desolate, xv. 23. God and 
 all Angels present, xv. 24. How 
 Christ bids us prepare for it, xv. 26. 
 Judgment of our Lord by His peo- 
 ple, a sign foretold, xii. 12. xiii. 12. 
 Just, " the Just" delivered by Christ 
 from Hades, (v. Melt.) 
 
 illuminated by the Holy Ghost, 
 xvi. 3, 27. 
 
 The Just God blasphemed by 
 Heretics, iv. 4. 
 Justification given in Baptism, Intr. 16. 
 i. 4. of Abraham by faith, vi. 5. 
 even by riches, viii. 6. 
 
 K. 
 
 Keys of heaven given toSt,Peter,xiv.26*t 
 Kings reign through God, viii. 5. in the 
 
 latter days honour the Gospel, xiv. 
 
 14. taught by the Church, xvii. 10. 
 Kingdom of Christ, universal : foretold 
 
 by Daniel, xii. 18. without bound, 
 
 xii. 24. unwittingly acknowledged in 
 2 
 
29-2 
 
 INDEX. 
 
 the soldiers' mockery, xiii. 17. never 
 to end, iv. 15. xv. 27- heresy of 
 Marcellus regarding it, ib. &c. 
 
 God's kingdom, in the Lord's 
 Prayer, xxiii. 13. 
 
 Four great kingdoms, xv. 13. 
 kingdom of Antichrist, xv. 12, 13. 
 
 Kiss of Peace, xxiii. 3. 
 
 Knowledge not for cariosity but devotion, 
 vi.5, 7. sapernaturally given by the 
 Holy Ghost, xvi. 16. in the Apostles 
 and Prophets, ib. 17, 18. 
 
 L. 
 
 Lamentations of Jeremiah refer to the 
 second captivity of the Jews, xiii. 7. 
 
 "Lamp, "meaning of in Psalm 1 32, x. 15. 
 
 Laver of Baptism, (Xourjov,) Intr. 2, 7, 
 1 1 . i. 2. iii. 3, 5. iv. 32. v . 6, &c. one 
 salvation of the Laver, iv. 37. of Ke- 
 
 feneration, xix. 10 repentance of the 
 .aver, iv. 32. Laver (A.«t*r)i{,) in the 
 Tabernacle an emblem of Baptism, 
 iii. 5. 
 
 Law, inspired by the Holy Ghost, iv. 16. 
 blasphemed by heretics, iv. 33. ful- 
 filled in Christ, iv. 33. xiii. 5. its cere- 
 monies now abrogated by the Holy 
 Trinity in the Church, xvii. 29. our 
 schoolmaster, iv. 33. 
 
 Lazarus, his resurrection an earnest of 
 our deliverance from sin, ii. 5. and 
 resurrection, xviii. 16. raised through 
 the faith of others, v. 9. 
 
 Lent, preparation for Baptism during 
 it, iv. 3. xviii. 32. (v. Baptism.) 
 
 Lessons from Scripture, Intr. 4. iv. 1. 
 xiv. 24, &c. guard against error, iv. 
 1 . mark canonical books, iv. 33, 36. 
 
 Libyans in the Church, xvi. 22. 
 
 Life, the Father is true Life, xviii. 29. 
 given us in Baptism by Him who is 
 Life, iii. 11, 12. Christ, who is Life, 
 brought Life, as Adam Death, xiii. 2. 
 (v. Sue, Tree.) Eternal Life God's 
 gift, xviii. 28, 29. ways of entering 
 into it, ib. 30, 31. 
 
 "Life of Life begotten," iv. 7. xi. 4, 18. 
 
 Light made by Him who made Dark- 
 ness, ix. 7. 
 
 The Father is Light eternal vi. 9. 
 light given to souls by the Cross, xiii. 
 1. by the Holy Ghost, xvi. 3, 11. (v. 
 Baptism, Enlighten, Illuminate.) 
 
 ' ' Light of Light begotten ,"iv.7.xi.4,18. 
 
 " Like in all things to the Father," iv. 
 7. xi. 4, 9, 18. v. xi. 19. 
 
 ( ' Like to Himself," vi. 7. 
 
 " Likeness of God," xiv. 10. 
 
 Lion of the tribe of Judah, x. 3. 
 
 Living Spirit, (v. Spirit.) 
 
 Living Word. (v. Word.) 
 
 Lord, Christ Lord of all because Maker 
 of all, x. 5, 6. xi. 21, <fec. not by ad- 
 
 vancement, but by nature, x.5. before 
 His Incarnation, x. 6. from eternity, 
 x. 9.v. note, by the will of the Father, 
 x. 9. illustration of this,xi. 22. Lord 
 of Angels, x. 10. 
 Lot, xix. 8. 
 
 HI. 
 
 Macedonian empire, iv. 34. 
 
 Magic to be shunned by Christians, iv. 
 37. service of the devil, xix. 8. 
 
 Maker of all things, iv. 4. visible and in- 
 visible, Christ, -xi.2l-24.(v. Creator.) 
 
 Man work of Christ as well as of the 
 Father, x. 6. of God's own hands, 
 xii. 5, 26. in God's Image, xii. 5. 
 retained God's Image but lost His 
 Likeness, xiv. 10. his twofold nature, 
 iii. 4. iv. 18. world made for him, xii. 5. 
 First man brought death, xiii. 2. 
 his fall, xii. 5. man's miserable con- 
 dition before the Incarnation, xii. 6, 
 7. forsook God, for the devil, ii. 1. 
 vi. 10. vii. 13. 
 
 Christ came to restore him, xii. 5, 
 &c. by Christ hallowed, and made 
 partaker of God, xii. 15. allowed to 
 call God, Father, vii. 7, 12. partaker 
 of His name, Intr. 6. and of Christ's, 
 x. 16. 
 
 Power of man in faith, v. 11. by 
 the Holy Ghost, xvi. 16. can wrestle 
 with the Devil through the Holy 
 Ghost, viii. 4. xvi. 19. 
 
 his wants met by Christ's various 
 offices, x. 3 — 5. (v. Incarnation.) 
 
 his ministry used to convey God's 
 gifts, xvii. 35, 36. 
 
 Manasseh, saved through repentance, 
 ii. 14. 
 
 Manes blended all previous heresies, vi. 
 20.xvi.9. History, vi. 24, &c. a slave, 
 vi. 24. changed his name, ib. did not 
 arise from among Christians, vi. 21. 
 connection with theGreek philosophy, 
 of Alexandria, vi. 22—24. and with 
 Persian, vi. 24. his disputatious spirit, 
 vi. 24. claims to be the Paraclete, vi. 
 25. xvi 6, 9. fails to core miraculously 
 the Persian King's son, vi. 25. Flies 
 from prison, vi. 26. disputes with 
 Archelaus before heathen judges, vi. 
 27. seized and put to death by the 
 Persian king, vi. 30. 
 
 His influence, vi. 25. his disciples, 
 vi. 31. 
 
 Manichsean doctrines, vide xi. 4, 
 note. Two principles, iv. 4, 5. vi. 12, 
 13,27, 28. perversion of Scripture for 
 this doctrine, vi. 28. they blaspheme 
 the generation of the Son, vii. 5. the 
 God of the Old Testament, vi. 27. 
 xvi. 4. call the Sun Christ, vi. 13. 
 xi. 21. abhorrence of the material 
 
INDEX. 
 
 293 
 
 world, iv. 22, 27. vi. 31 , 32, 34. deny 
 the reality of Christ's Resurrection, 
 xiv.21. fatalism, iv. 18— 21. baptism 
 and offering, vi. 33. forged gospels, 
 iv. 36. vi. 31. pollutions and blas- 
 phemy, vi. 30—32. 
 
 Manes worse than Simon Magus, 
 xvi. 10. his followers to be carefully 
 shunned, vi. 36. knowledge of their 
 doctrines almost pollution, vi. 13, 34. 
 carefully enquired into by S. Cyril, 
 vi. 34. 
 
 MarceUus, his heresy about Christ's 
 kingdom, iv. 15. xv. 27. combated, 
 xv. 29 — 32. denied the personality of 
 the Word, iv. 8. (note.) a Sabellian, 
 xi. 17, note. 
 
 Marcitm, hisheresy , iv. 4. vi. 16. divided 
 the Justice and Goodness of God, ib. 
 held three Gods, xvi. 4, 7. v. xi. 4. note, 
 removed all texts of the Old Testa- 
 ment from the New, vi. 16. xvi. 7- 
 
 Marriage though inferior to "Virginity 
 yet honourable, iv. 25. not to be 
 despised by the unmarried, ib. ac- 
 knowledged by the Holy Ghost, xvii. 
 7. second marriage permitted to the 
 weak, iv. 26. 
 
 Martyrs alone saved without Baptism of 
 water, being baptized with blood, iii. 
 10. xiii. 21. make confession, iii. 10. 
 trained by the Holy Ghost, xvi. 12. 
 strengthened by the Comforter, xvi. 
 20, 21. only by Him can they suffer, 
 ib. under Antichrist, xv. 17. 
 
 Mary the Virgin-Mother of God, x. 19. 
 v. xii. 33, 34. how called the wife 
 of Joseph, xii. 31. sanctified by the 
 Holy Ghost, xii. 29, 32. xvii. 6. 
 sprung from David, xii. 24. the 
 witness of Christ, x. 19. type of 
 Virgins, xii. 33. repaired the loss 
 caused by Eve, xii. 29. Christ truly 
 born of her, iv. 9. xii. 3. 
 
 Mary Magdalene,her visit to the Sepul- 
 chre foretold, xiv. 12. her noble love, 
 xiv. 13. 
 
 Matthew wrote in Hebrew, xiv. 15. 
 
 Meats abstained from, not as unclean, 
 but for self-denial, iv. 27, 37. vi. 35. 
 Jewish distinctions not to be observed, 
 iv. 37- offered to idols forbidden, 
 iv. 28. vide xvii. 29. 
 
 Meekness of Christ injudgment foretold, 
 xiii. 16. 
 
 Menander, his heresy, vi. 16. 
 
 Mercy of tiod to sinners, ii. 5, t>, 10. 
 even to Angels, ii. 10. 
 
 Miraclesoi Christ as God,iv.9. claimed 
 by Antichrist, xv. 14. false ones per- 
 mitted trial of Christian faith, stum- 
 bling-blocks of the unfaithful, x v. 1 7. 
 
 Mithras, worshipped in Persia, vi. 23. 
 his ministers oppose Terebinth us and 
 Manes, ib. 24. 
 
 Montanus condemned second marriage, 
 iv. 26, note, called himself the Holy 
 Ghost, xvi. 8. charged by S. Cyril 
 with profligacy, and with horrid mys- 
 tesies, ib. 
 
 Moon, her changes an intimation of the 
 Resurrection, xviii. 10. 
 
 Mows in the Church, xvi. 22. 
 
 Moses the good schoolmaster, vii. 8. had 
 the Holy Ghost, xvi. 27. beheld Christ, 
 x. 6, 7- xii. 16. intercession for the 
 people and Aaron an encouragement 
 to penitents, ii. 10. change of his rod 
 as hard as Christ's birth, xii. 28. his 
 rod, type of the wood of the Cross, 
 xiii. 20. sweetening the water by trees, 
 a type of the Passion.ib. riverchanged 
 into blood by. him corresponds with 
 Christ's water and blood, xiii. 21. 
 
 Mysteries of Christ, i. 1. of Baptism 
 and the Eucharist, of the Altar, xviii. 
 32, 33. xix. 1. not to be pried 
 into, Intr. 2, 4. iii. 7. nor divulged to 
 Catechumens or strangers, Intr. 12. 
 vi. 29. glory of the Church, vi. 29. 
 our account of them negative not posi- 
 tive, vi. 2. xi. 11. xvi. 5. not to be 
 interpreted by human conceptions, xi. 
 7, 8. for praise not curiosity, vi. 5. 
 we must not be silent about them, ib. 
 
 " Mystery of iniquity," xv. 18. 
 
 N. 
 
 Name of God, vi. 9. xxiii. 12. many 
 names of Him, vi. 7. of our Lord, x. 3< 
 name of Jesus, its meaning, x. 4, 11, 
 13. of Christ, x. 4, 14. virtue of the 
 name of Christ, iv. 13. names of the 
 Holy Ghost, xvii. 2, 4, 5. various 
 names of God, Christ, and the Holy 
 Ghost, not to be profanely distin- 
 guished into persons, vi. 7- x. 3. xvii. 
 2, 3. Christians partakers of God's 
 name, Intr. 6. v. 1. of Christ's, x. 16. 
 new name of Christians, i. 4. x. 16. 
 
 Typical names given to Joshua and 
 Aaron, x. 11. significant names of 
 Judas, xiii. 9. Samuel, Intr. 14. 
 
 Name of Manes, vi. 20, 24. of the 
 Gnostics, xvi. 7. 
 
 Napkin with which Christ girded Him- 
 self symbolical of His human nature, 
 xii. 1. 
 
 NaUan, ii. 1 1. 
 
 Nations all subject to Christ, xvi. 22. 
 xvii. 10. 
 
 Nativities, iv. 5. ix. 8. 
 
 Nature not cause of righteousness or sin , 
 iv. IS — 21. nor of salvation or ruin, 
 vii. 13. 
 
 Nature of God, vi. 7- God. 'by 
 nature Father of Christ, vii. 4. 
 
294 
 
 INDEX. 
 
 Natural world, its wonders witness for 
 God, ix. 2, &c. 
 
 Nebuchadnezzar an instance of the effi- 
 cacy of repentance, ii. 17, 18. 
 
 Necessity, none with God, iv. S. nor 
 upon man, iv. 18—31. not the reason 
 of men's salvation or ruin, vii. 13. 
 
 Night, its religious uses, ix. 7. 
 
 Noah, his ark of wood type of theChurch, 
 xvii. 10. of the wood of the Cross, 
 xiii. 20. Example of decent order in 
 the Church, Intr. 14. his dove a type 
 of the dove of the Holy Ghost, 
 xvii. 10. 
 
 Himself a type of Christ, as author 
 of a new birth, xvii. 10. 
 
 O. 
 
 06e<&'eweeofChrist T xiii.5. as a Son, not 
 a servant, to the Father, x.9. xv. 30. 
 
 Offering of Christ sacrificed for us in the 
 Eucharist, xxiii. 10. 
 
 Oil, exorcised of Baptism, xx. 3. sym- 
 bolical, and powerful to drive away 
 devils, ib. 
 
 Old Fathers delivered by Christ from 
 Hades, iv. 11. .xiv. 19. 
 
 Old Testament, its books, iv. 35. docu- 
 ment of appeal for Christian truth, 
 xiv. 2. (v. Father, Prophet, Scrip- 
 ture, Testament.) blasphemed by 
 Heretics, iv. 33. impiously separated 
 by them from the New, xvi. 4. 
 
 Old man put offby Confession and Bap- 
 tism, i. 2. xix. 10. xx. 2. 
 
 Olives, the spiritual olive-trees, i. 4 
 v. xx. 3. 
 
 Olives,mo\mt of, xii. 11. witness of theRe 
 surrection,xiv.23.sceneofthe Ascen 
 sion, xiv. 25. why passed by David 
 when flyiDg from Absalom, ii. 11. 
 
 One, how Christ is one with the Father 
 xi. 16. 
 
 Only-begotten, meaning of the word 
 x. 3. xi. 1,2, &c. 13,14. 
 
 Order commended by our Lord's ex 
 ample, iii. 11, 13, 14. of the Church 
 Intr. 4, 13. vi.35, 36. 
 
 Orders of the ministry, xvi. 22. xvii. 35 
 
 Parable of the marriage garment applied 
 to Baptism, Intr. 3. iii. 2. of the wise 
 and foolish Virgins, xv. 26. of the La- 
 bourers, xiii. 31. of the Lost Sheep, 
 xv. 24. 
 
 Paradise, Adam in Paradise, xii. 5. his 
 fall, ii. 4. v.xiii. 19. placed in Adam's 
 view when fallen, ii. 7. Invisible Para- 
 dise opened in Baptism , Intr. 15, 16. i. 4. 
 xix. 1, 9. by Faith, v. 10. distinguished 
 
 from heaven, xiv. 26. restored by the 
 Cross, xiii. 30. The penitent thief the 
 first to enter it, ib. 
 
 Parent, (v. Father.) 
 
 Passion of Christ real, xiii. 4. witnesses 
 of it, ib. 38, 39. gainsaid by the Jews, 
 xiii. 7. witnessed by the Prophets, 
 xiii. 8, 9, &c. even in its details, ib. 
 answers circumstantially to the Fall, 
 xiii. 18, 19. its place, time, <fcc. pro- 
 phesied, xiii. 23, &c. represented in 
 Baptism, xx. 5. fellowship with it 
 therein, ib. 5, 6, 7. 
 
 Passion, " without passion,' 7 iutalut, 
 Christ's generation, vi. 6. vii. 5. 
 
 Passover, the eating of the Paschal 
 Lamb a type of Christ's twofold na- 
 ture, xii. 1. 
 
 Patience of Christ foretold, xiii. 6, 13. 
 gives force to His teaching, ib. His 
 Divine glory not the reward of it, iv. 
 7. God's appointed way to glory for 
 man, xv. 17. 
 
 Patriarchs, Jewish, of the West, xii. 17. 
 
 S. Paul, ruler and chief of the Church, 
 vi. 16. with S. Peter laid Simon 
 Magus dead, ib. The former perse- 
 cutor a witness of Christ, x. 17- why 
 his Epistles most numerous, x. 18. 
 witness of the Resurrection, xiv. 21. 
 descended from the third heaven that 
 he might receive martyrdom, x i v. 26. 
 his labours in the Holy Ghost, xviii. 
 26 — 31. completeness and variety of 
 his teaching concerning the Holy 
 Ghost, xvii. 34. 
 
 Paulianists denied the eternity of 
 Christ's throne, xiv. 27. 
 
 Peace made by Christ first among His 
 foes, xiii. 14. by His death, xiii. 33. 
 
 Penitence of forty days before Baptism, 
 Intr. 4. i. 5. gift of God, Intr. 9. 
 preparatory to Baptism, ii. passim, 
 iii. 2, 7, 8. not declined by David 
 after forgiveness, ii. 12, cleansing 
 of penitence, i. 5. iii. 2. 
 
 Penitents must not despair, ii. 5. 
 
 Pentecost, xvi. 4, 9. Spirit descended 
 not fully till then, xvi. 26. xvii. 
 12, 13. His descent then, xvii. 15. 
 
 Perfections of God, vi. 7, 8. of the Fa- 
 ther and the Son, xi. 18. 
 
 Persecution, xiii. 23. the Baptism of 
 blood in it, iii. 10. xiii. 21. under Anti- 
 christ, the fiercest, yet short, xv. 16. 
 
 Persia, converts there witnesses of 
 Christ, x. 19. worship of Mithras, 
 vi. 23. origin of Manicheism, vi. 24. 
 wars with Rome, xv. 6. 
 
 Person, distinction of, not implied in 
 various names, (v. Name.) 
 
 Personality of the Word, iv. 8. xi. 10. 
 of the Holy Ghost, xvi. 3. xvii. 2, 5, 
 28, 29. 
 
 S. Peter chief ruler of the Church, ii. 19. 
 
INDEX. 
 
 295 
 
 vi. 15. xi. 3. xvii. 27. Chief of the 
 Apostles, ii. 19. xvii. 27. His inspired 
 confession of Christ, xi. 3. has the 
 keys of Heaven to which Elias hut 
 went, xiv. 26. xvii. 27. speech at Pen- 
 tecost, xvii. 19. supernatural know- 
 ledge, xvi. 17. his works in the Holy 
 Ghost, xvii. 20, 27. an example of 
 the power of repentance, ii. 19. and 
 of Faith, v. 7. with S. Paul punishes 
 Simon Magus, vi. 15. 
 
 Pharaoh, Israel rescued from him, as 
 we from Satan, by water, iii. 4. em- 
 blem of Satan, xix, 2, 3. 
 
 Philip the Deacon, xvi. 14. xvii. 26. 
 
 Phineas, his zeal, xiii. 2. 
 
 Phoenix, analogy of it, a proof of the 
 resurrection, xviii. 8. 
 
 Physician, Christ, Physician of the soul, 
 ii. 6. x. 4, 13. xii. 1. 
 
 Place of Christ's birth foretold, xii. 20. 
 of His crucifixion, xiii. 23, 28. of his 
 burial, xiii. 35. resurrection, xiv. 
 2,5-11. 
 
 Pomps of the Devil, xix. 6. 
 
 Pontius Pilate, his treatment of Christ, 
 xiii. 15, 16. reconciled through Him 
 to Herod, xiii. 14. witness of Christ's 
 sinlessuess, xiii. 3, 38. 
 
 Possession by Devils — contrasted with 
 Inspiration, xvi. 15. 
 
 Potters' field, xiii. 10, 11. 
 
 Poverty of Christians, v. 2. xvi. 19. 
 gift of the Holy Ghost,xvi. 22. taught 
 by Christ, xiii. 5. 
 
 Power, the Father is Power, vi. 9. Christ, 
 God's Power personally subsisting, iv. 
 7. of the Godhead one, xvi. 24. 
 
 Prayer, preparatory to Baptism,Intr.l6. 
 i. 5. iv. 37. recorded, xv. 23. at 
 night, ix. 7- for all men in the 
 Communion Service, xxiii. 8. of the 
 Saints departed for us, xxiii. 9. for 
 the dead, xxiii. 10. Lord's prayer, 
 expounded, xxiii. 11, &c. 
 
 Preaching not to be attempted before 
 Baptism, iii. 13. 
 
 Preparation necessary forBaptism,Intr. 
 1, &c. iii. 7- how to behave during 
 it, Intr. 13. for forty days,ib. 4. i. 5. 
 complete abstraction from the world, 
 Intr. 6, 13, 16. i. 5. 
 Fast of the Preparation, xviii. 17. 
 
 Presumption may be indulged under 
 seeming reverence, xi. 12. xvi. 1. 
 
 Priesthood of C hrist eternal, x. 14. xi. 1 . 
 
 (v. High Priest, Christ, Anointing.) 
 
 order of, xvii. 35. he who fulfils 
 
 it well abstains from marriage, xii. 
 
 25. 
 
 Principles, not two,xi,14.(v. Beginning, 
 Father.) 
 
 Promise, Spirit of, xiii. 6. 
 
 Prophecy, gift of the Holy Ghost, v. x. 
 
 12. xvi. 12. given in Baptism, xvii. 
 37. every thing concerning Christ the 
 subject of it, xiii. 8, 9. often enig- 
 matical, xiii. 11. 
 
 Gives the signs of His coming, xii. 
 10 — 12. (v. Psalms, Scripture, Testa- 
 ment.) prophecies of the time of His 
 coming, xii. 17 — 19. of Daniel, ib. 
 the place, xii. 20. whence, ib. of His 
 birth of a Virgin, xii. 21 — 23. of the 
 Virgin's race, xii. 23, 24. of the suf- 
 ferings of the Christ, xiii. 7. of Judas, 
 ib. 9. of the thirty pieces of silver, ib. 
 
 10. and the potter's field, ib. 11. of 
 Christ's judgment, ib. 12, 14, 16. of 
 His mockery, ib. 13, 15, 17. of the 
 crown of thorns, ib. 17. and wood of 
 the Cross, xiii. 19. of the place, xiii. 
 23, 28, 32. and time of the Cruci- 
 fixion, ib. 24. of the darkness, ib. 25. 
 of Christ's vesture, ib. 26, 27. of His 
 thirst, ib. 29. of the robbers, ib. 30. of 
 the tomb, ib. 35. xiv. 3, 11. of the 
 Resurrection, xiv. 2, 4, 8, 14, 17, 
 20, 21. its time, ib. 4, 8. and place, 
 ib. 5, 6, 9, 1 1 . of the signs following, 
 ib. 7. of our Lord's appearances, ib. 
 
 11, 12. of His ascension, ib. 24. 
 and sitting at the Father's right 
 hand, ib. 28, 29. of the end of the 
 world, xv. 3. of Antichrist, ib. 9, 
 
 13. Christ's Prophecy concerning His 
 second coming, xv. 3, 4, <fec. of Mala- 
 chi concerning it, xv. 2. 
 
 Prophets enlightened by the HolyGhost, 
 xvi. 17, 18. Holy Ghost in them, ib. 
 3, 28. but partially, xvii, 18, corre- 
 spond to, but are inferior to the Apo- 
 stles, xvi. 4, 24. xiv. 26. witness all 
 things concerning Christ, x. 2. xiii. 
 8, 9, 13. xiv. 19. nothing to be re- 
 ceived without their testimony, xii. 
 5, 16. xiii. 8. xiv. 2. our faith rests on 
 them, xiv. 21 . xviii. 14. own the Father 
 and the Son, vii. 2. teachers of the 
 Faith in theOld Testament, vii. 8, 10. 
 xii. 6—9, 29. owned Christ as Lord, 
 x. 7, 8. testified of His Godhead, xi. 
 15, 16. of the name Jesus, but co- 
 vertly, x. 12. longed for His coming, 
 xii. 7, &c. testified of the Holy 
 Ghost, xvi. 28, 29. 
 
 are ours as well as the Jews', iii. 6. 
 xiv. 16. removed from the Jews to the 
 Church, xiii. 29. slighted by the Jews, 
 x.2. 
 
 Providence of God, (tlxayoftiet,) instances 
 of Joseph, viii. 4. Peter's con- 
 fession, xi. 3. Christ's prophecy of His 
 coming, xv. 4. Thomas, xiii. 39. 
 
 Province, i*af%iu, xvi. 22. 
 
 Psalms, chanted in Divine Service, xiii. 
 26. xxiii. 20. at night, ix. 7. Psalms, 
 prophetical of Christ cannot be applied 
 
296 
 
 INDEX. 
 
 to David or Solomon, vii. 2. xii. 23. 
 
 (v. Prophecy.) 
 Ptolemy, Philadelphia, iv. 34. 
 Punishment of the wicked, after the 
 
 Resurrection, iv. 31. xviii. 19, 20. 
 
 Quick and dead to be judged by Christ, 
 xv. 26. 
 
 R. 
 
 Race of Christ according to the flesh, xi. 
 5. foretold, xii. 23. 
 
 Rahab, instance of power of repentance, 
 ii. 9. type of the freeness of Gospel 
 grace, x. 11. 
 
 Reading, Intr. 14. i. 6. of the Scriptures 
 recommended, iv. 37. ix. 7. public, in 
 the Church mark of a canonical book, 
 iv. 35, 36. 
 
 Rebaptize, Heretics to be rebaptized, 
 Intr. 7. 
 
 Red Sea typical of Baptism,iii.5.xix.2, 3. 
 
 Redemption of the world by the cross, 
 xiii. 1,4. wrought not by a mere man , 
 bat the Son of God, ib. 2, 33. by its 
 Creator, vi. 11. 
 
 Regeneration, imyarnifis, of souls in the 
 Laver of Baptism through Faith, i. 2. 
 iii. 4. in the case of Cornelius before 
 Baptism,iii. 4. Death and Birth, xx.4. 
 in the Catholic Church, xviii. 26. a-a- 
 Xiyyvttffia, Baptism so called, Introd. 
 16. Laver of, Introd. 11. xviii. 34, 
 35. xix. 10. 
 
 Religion consists of true doctrines and 
 good works, iv. 2. founded on belief 
 in one God, iv. 4, 6. false views of it 
 leading to presumption, xi. 12. xvi. 1. 
 awe requisite in speaking of its doc- 
 trines, xvi. 1. its worship indivisible, 
 xvi. 4. 
 
 Remission of sins in Baptism, xx. 6. 
 freely given to all who believe, i. 5. 
 iv. 32. xvii. 37. 
 
 Renunciation of Satan and his works in 
 Baptism, xix. 2 — 9. 
 
 Repentance, its efficacy in putting away 
 sin, ii. 1. iv. 23. no sin beyond its 
 power, ii. 5. instances of, ii. 7. &c. 
 its temporal benefits,ii. 13. exemplified 
 in Ahab, ib. and Jeroboam, ib. 14. of 
 the Laver, iv. 32. Baptism of, xix. 9. 
 its fruits, mercy, and almsdeeds, iii. 8. 
 
 Resurrection of Christ, iv. 12. answer to 
 objectors from the cases of Elisha, iv. 
 12.xiv. 16. Jonah iv. 12. xiv. 17, 18. 
 Elijah xiv. 16. witnessed by the Old 
 
 ' \Scriptures, xiv. 2, 15,21. all its cir- 
 cumstances written in the Psalms and 
 
 Prophets, xiv. 2, &c. (vide Prophecy.) 
 not discredited by the soldiers' tale, 
 xiv. 14. Rock of our faith, xiv. 7, 21 . 
 glorifies the Cross, xiii. 4. denied by 
 the Manichees, xiv. 21. 
 
 Its former witnesses, iv. 12. (vide 
 Church.) the dead who rose with Him, 
 xiv. 16,18,20. its present witnesses, 
 xiv. 22, &c. 
 
 Baptism a resemblance of it, iii. 12. 
 xx. 4. 
 
 Resurrection of the body ; analogies for 
 it in nature, iv. 30. xviii. 6. faith in 
 it principle of holiness, iv. 30. xii. 34. 
 xviii. 1, 20. prominence given to it by 
 the Church, ib. and opposition of 
 heresy, ib. objections to its possibility, 
 xviii. 2. answered by God's power, 
 ib. 3. justice, ib. 4. man's instinct, 
 ib. 5. analogies of nature, ib. 6, 7. 
 the Phoenix, ib. 8. man's origin, ib. 9. 
 God's ordering of the heavenly bodies 
 an intimation of it, ib. 10. proved 
 against Samari tans, ib. 1 1 — 13. objec- 
 tions from the Prophets answered, &c. 
 ib. 14, 15. its fitness proved from the 
 Old and New Testaments, 15—18. 
 xviii. 19. 
 
 Revelation, Spirit of, xvii. 5. 
 
 Reverence to parents, vii. 16. to God, 
 taught by His works, ix. 16. in the 
 Church, Intr. 13, 15. vi. 35. to the 
 ancient Bishops, iv. 35. xiv. 21. in 
 religious discourse, vi. 3. &c. xvi. 1. 
 seeming, may cloakimpiety,xi.l2, 17. 
 
 Reward given according. to men's la- 
 bours, i'. 5. iv. 24, 27. 
 
 Riches, not as heietics thought, the 
 devil's but God's, viii. 6, 7. evil 
 only in their abuse, vii. 7. we may 
 even be justified by them, viii. 6. 
 belong to the faithful man, v. 2. 
 viii. 6. who despises them, v. 2. 
 
 Righteous, " the Righteous," v. 10. 
 
 Righteousness of Christ greater than our 
 sin, xiii. 33. we gain righteousness in 
 Baptism, i. 4. Christ God's Righte- 
 ousness personally subsisting, iv. 7. 
 
 Rock, riven for Christ the Rock, xiii. 34. 
 still seen, ib. 39. thatfollowed Israel, 
 x. 7, note. 
 
 Rod of Aaron, xii. 28. of Moses, ib. 
 vide Moses. 
 
 Romans, conquest of Judaea by them 
 proof of Christ, xii. 17, 18. empire 
 succeeded by Antichrist, xv. 11, 12. 
 wars with Persia, xv. 6. 
 
 Sabbaths, Jewish not to be observed, 
 iv. 37. 
 
INDEX. 
 
 297 
 
 Sabaoth, a name of God, vi. 7. viii. 8. 
 
 Sa6ellim,v.i\.x\.l0. confounds the Holy 
 Trinity, xvi. 4. confuted by the very 
 arrangement of the Creed, xvii. 34. 
 his heresy and Arianism alike to be 
 avoided, iv. 8, xi. 13, 16, 17, 18. are 
 marks of the falling away, xv. 9. 
 
 Sacrifice of Christ, x. 3, 5. Sacrifice of 
 the Eucharist, xxiii. 8, 9. Christ 
 sacrificed offered in the Eucharist, 
 xxiii. 10. 
 
 Saints of the Old Testament delivered 
 by Christ from Hades, iv. 1 1 . xiv. 19. 
 rose with Him, xiv. 16, 18. accord- 
 ing to Prophecy, xiv. 1 7. 
 
 Salvation depends on the truth of 
 Christ's manhood, iv. 9. xiii. 37- one, 
 xvi. 24. of the Laver, iv. 37. xix. 10. 
 given to none without Baptism, iii. 10. 
 to be despaired of by none, ii. 5. (vide 
 Christ, Baptism, Man.) 
 
 Samaritans, iv. 37. "vi. 33. xviii. 1. 
 
 Samuel, meaning of the name, Intr. 1. 
 
 Sanctification of all things by the Holy 
 Ghost, iv. 16. xvi. 3. of the Church, 
 xvi. 14, 22. of Angels and Prophets, 
 xvi. 23. (vide Spirit.) 
 
 Sarah, her bearing a son as hard as the 
 Virgins, xii. 28. 
 
 Sarmatians, xvi. 22. 
 Satan, meaning of the word, ii. 4. 
 
 Scripture, its canon to be received from 
 the Church, iv. 33. as read in the 
 Church, iv. 35. xv. 13. and settled and 
 handed down by Apostles and ancient 
 Bishops,iv,35. consists of Old andNew 
 Testaments, iv. 33. (vide Testament.) 
 number and names of its books, ib. 35, 
 36. history of the Septuagint version, 
 iv. 34. mutilated by Marcion, xvi. 7. 
 adulterated with forgeries by the Ma- 
 nichees, iv. 36. vi. 31. spoken by the 
 Holy Ghost, xi. 12. xvi. 1, 2. 
 
 Nothingto be received as of theFaith 
 unless proved by it, iv. 17. its teaching 
 embodied in the Creed, iv. 33. v. 12. 
 faith grounded on it, xii. 16, 1 7. xiii. 8, 
 9. xiv. 2. reveal all we know, or may 
 speak of the generation of the Son, xi. 
 12. of the nature of the Holy Ghost, 
 xvi. 1,2,24. we may not speak beyond 
 them, xii.5. variously interpreted, e.g. 
 iii. 16. vi. 28, 29. x. 15. xii. 19. xvii. 
 9 — 11. perverted by heretics, e.g. iv. 
 19. vi. 17,27,28,29. vii. 9, 13. xv.3. 
 danger of alleging it wrongly should 
 teach us reverence and fear, xvi. 1. 
 we know not all its meaning, ib. xi. 12. 
 Its abundance, xv. 1 5. xvi. 32. xvii. 
 1 , 20, 34, &c. witnesses every thing 
 concerning Christ, xiii. 8, 13. 
 
 To be diligently searched, iv. 37. 
 ix. 7. xiii. 8. 
 
 Scythianus the Saracen, forerunner of 
 Manes, vi. 22. 
 
 Sea, witness of God's glory, ix. 11. of 
 Christ's coming, x. 19. passion, xiii. 
 39. resurrection, xiv. 17 — 20, 23. 
 
 Seal, the Faith so called, iv. 1 7. 
 
 Baptism , seal indissoluble, In tr. 1 6. 
 marks us for Christ's, i. 2. through 
 water, iii. 4. Seal of Salvation, i. 3. 
 Of theHolyGhost given inBaptism, 
 iii. 3, 4, 12. iv. 16. v. 6. xvi. 24. 
 xvii. 35, 36. xxii. 7. 
 Of Circumcision, v. 5. 
 Of the Cross, xiii. 36. 
 
 Seasons, their order glorifies God, ix. 6. 
 of the Resurrection, that of Creation, 
 xiv. 10. foretold, xiv. 2, 10. 
 
 Semiarians, v. note to iv. 7. Pref. p. 
 ii, iv, ix. 
 
 Septuagint version, its history, iv. 34. 
 held inspired, ib. note. 
 
 Sepulchre of Christ prophesied of, xiii. 
 35. xiv. 9. his witness, x. 19. ac- 
 count of, xiv. 9. 
 
 Serpent, the devil, watches candidates 
 for Baptism, Intr. 16. apostate Ser- 
 pent, iv. 37. brazen, a type of the 
 Crucifixion, xiii. 20. 
 
 Session of Christ at God's right hand, 
 xiv. 27- proved from Scripture, ib. 28. 
 eternal, iv. 7. xiv. 27, 30. 
 
 Sheep, x. 3, 5. 
 
 Shew-bread, a type of the Eucharist, 
 xxii. 5. 
 
 Sick even yet healed by Christ, x. 13. 
 must not have recourse to amulets or 
 sorcery, iv. 37. xix. 8. 
 
 Side of Christ typically pierced, xiii. 
 21. in respect of Baptism, iii. 10. 
 
 Signs of Christ given by the Prophets, 
 xiii.lO.(videPropAecy.) given to Ahaz 
 explained, xii. 22. signs of Moses 
 correspond to Christ's acts, xiii. 20, 
 21 . of the Son of Man, the Cross, xiii. 
 41. of the Second Advent given by 
 Christ Himself, x v. 4 , &o. lying signs 
 of Antichrist, xv. 11 — 15. a trial of 
 faith,xv.l7. of the Cross, (vide Cross.) 
 God's free but great gift, xiii. 36. 
 
 Simon Magus, was baptized but not en- 
 lightened, Intr. 2. xvii. 35. Father 
 of all heresy, vi. 14. His blasphemies 
 against the Father and Holy Ghost, 
 ib. xvi. 6. His fate, vi. 15. compared 
 with Manes, xvi. 10. 
 
 Sin, ailment of the soul, ii. 1. man's 
 choice, not God's work, ii. 1. not of 
 necessity, iv. 18 — 21. not a thing ex- 
 ternal but from within, and our own 
 nature, ii. 2. prompted not forced by 
 the Devil who is its chief author, ii. 3, 
 4. iv. 21. death by sin, xiii. 2. 
 makes us enemies to God, and slays 
 
298 
 
 INDEX. 
 
 us, xiii. 33. leagues us with Satan, 
 xix.9. marred God's world, xii. 5. and 
 ruined man, xii. 6, &c. all men bound 
 by it, xiii. 1 , 2. dead in it, iii. 12. 
 Christ came to destroy it, xii. 8. died 
 for our sins and purged them, ii. 10. 
 iii. 12. xiii. 1, 2, 4, 6, 23, 33. being 
 Himself sinless, ii. 10. iii. 12. xiii. 3, 
 5, 23. sin came by one man, died 
 with one man, xiii. 2, 28. iii. 12. 
 
 Fearful yet not incurable to the 
 penitent, ii. 1 — 5. readiness of God to 
 forgive the believing, ii. 6. efficacy of 
 repentance, ii. 7, &o. Instances, ib. 
 collective sin pardoned, ii. 10. obsti- 
 nate sin alone not pardoned, iii. 8. 
 
 Completely and freely remitted to 
 all in Baptism by faith, Intr. 8. i. 5. 
 iii. 11, 12, 15. iv. 32. xvii.37. xviii. 
 20. xx. 6. Saptism its remedy, iv. 32. 
 remitted even in John's Baptism, iii. 
 7. Baptism a death to sin, Intr. 5. sin 
 cleansed by Exorcisms, Intr. 9. and 
 the exorcised oil, xx. 3. by the power 
 of the Holy Ghost, xvii. 15. 
 
 Overcome by Faith, v. 4. steals 
 on us, ii. 3. after Baptism recorded 
 against the Judgment, xv. 23. Its 
 scars remain, xviii. 20. 
 
 Sin against the Holy Ghost, xvi. 1. 
 
 Skin, its desolation revealed by the Spirit 
 to Isaiah, xvi. 18. 
 
 Sodom, Christ wrought with the Father 
 in its destruction, x. 6. 
 
 Soldiers, their tale about the sepulchre 
 presignified by Isaiah and Jonah, 
 xiv. 14, 20. Its vanity, xiv. 14. 
 
 Solitaries, order of, iv. 24. xii. 33. xvi. 
 22. Christ their example, xii. 33. 
 
 Solomon, instance of the efficacy of re- 
 pentance, ii. 13. 
 
 Son, Christ the Son of God, with the 
 Father and the Holy Ghost, Introd. 
 15. (vide Trinity.) 
 
 Implied in the mention of the 
 Father,vii. 4. glorified and worshipped 
 with Him, and the Holy Ghost, vi. 1, 
 x. 2. with the Holy Ghost partaker 
 of His Godhead, vi. 6. (vide Christ.) 
 In a singular sense, only-begotten, 
 vii. 5, 10. x. 3. xi. 2, 4. so called by 
 the Father, xi. 2. by nature, not 
 adoption, vii. 10. x. 4. or advance- 
 ment, xi. 4, 7, 13, 15, &c. not after 
 the manner of human generation, xi. 
 4, 8. nor as Christians are God's Sons, 
 iii. 14. vii. 7. xi. 9, 19. nor as mind 
 begets thought, xi. 10. begotten not 
 made, xi. 4, 14. xv. 9. God, xi. 13. 
 incomprehensibly, iv. 7. xi. 4, 5, 11. 
 as God only knoweth, xi. 11, 12, 13. 
 from eternity, iv. 7. vii. 5. xi. 4, 8, 
 13, 14, 17, 19, 20. apart from time, 
 
 xi. 5, 7, 14. spiritually, xi. 5, 7. un- 
 originate, xi, 4, 7, 13. the Son never 
 was not, xi. 8, 14, 17. 
 
 Like in all things to the Father, iv. 
 7. xi. 4, 9, 18, 19. of the Father as 
 His beginning, xi. 14, 20. xiii. 23. 
 wanting nothing to the glory of the 
 Godhead, iv.*7. xi. 13. was with the 
 Father, x. 6 — 8. One with the Father, 
 xi. 16. neither to be separated from 
 nor confounded with the Father, iv. 
 7. xi. 16, 17, 18, 20. did not be- 
 come the Father, xi. 13. abides for 
 ever, not absorbed into the Father, xv. 
 27, 30. how subject to the Father, x. 
 9. xv. 30. not numbered among the 
 servants of the Father, viii. 5. glori- 
 fied with the Father, vi. 1. The 
 Father's Word, and Wisdom, and 
 Power, iv. 7, 8. Maker of all things 
 at the Father's will, xi. 22. Lord 
 over them, ib. &c. alone, with the 
 Holy Ghost, knows and sees the 
 Father, vi. 6. vii. 11. xi. 12, 13. 
 
 Makes known the Father, vii. 11. 
 only way to the Father, vii. 2. x. 1, 3. 
 Incarnate to restore the Father's wor- 
 ship, vi. 11. xii. 15. and save the 
 world, xii. 4,5, <fcc. Father seen only 
 in Him, x. 6, 7. xi. 15. Son before 
 born in Bethlehem, xi. 20. became 
 Son of Man, x. 4. Son of David, 
 xi. 5. xii. 23. 
 
 Sons of God, Christians, by adoption, 
 iii. 14. vii. 7. xi. 9, 19. by Water and 
 the Spirit, ib. not of necessity, but 
 of one faith, vii. 13. works meet for 
 them, vii. 14. 
 
 Soul, free, ii. 1. iv. 18. God's fairest 
 work, immortal by God's will, made 
 in His image, ib. diseased and de- 
 stroyed by its own sin, ii, 1. originally 
 sinless, wilfully sinned, iv. 19. did not 
 sin in another state, ib. purified by 
 penitence, alms, reading of Scripture, 
 iv.37. cleansed by ex orcism, Introd. 9. 
 sealed, iii. 3, 4. baptized, xvii. 14. 
 and brightened by the Holy Ghost, 
 xvii. 16. its illumination by faith, v. 
 11. possession by devils, xvi. 15. con- 
 trasted with the influence of the Holy 
 Ghost, xvi. 16. 
 
 Soul of the world, viii. 2. 
 
 Spaniards in the Church, xvi. 22. 
 
 Spectacles of the heathen to be shunned , 
 iv. 37. 
 
 Speculation taking the place of soberness 
 in S. Cyril's time, xv. 9. not to in- 
 trude beyond what is written, xi. 12. 
 xvi. 1,2. 
 
 Spirit, the word variously used, xvi. 13, 
 15. yet with a distinguishing term, 
 xv. 15. 
 
INDEX. 
 
 299 
 
 Holy Spirit, various names, xvii. 2, 
 3, 4. yet ODe only, iv. 16. xvi. 12. 
 xvii.2,3. included in the Holy Trinity, 
 xvi. 4. Tide iv. 16. vi. 1, 6. xvi. 19. in 
 the form of Baptism, xix. 9. xx. 4. 
 
 A living Person, iv. 16. xvi. 3, 13, 
 14. xvii. 2, 5, 28, 29, 33. incompre- 
 hensible, xvi. 1 , 2. alone with the Son, 
 beholds, and reveals the Father, vi. 6. 
 vii. 11. xi. 12. not numbered among 
 the Father's servants, viii. 5. partaker 
 of the Father's Godhead, vi. 6. far 
 above all creatures, xvi. 23. shares 
 the Father's glory, vi. 1. and Christ's, 
 xvi. 4. sanctifies and deifies all intelli- 
 gent beings, iv. 16. xvi. 3. the Church, 
 xvi. 14, 22. xvii. 14. Angels, xvi. 23. 
 xvii. 2. Prophets, xvi. 23. 
 
 Indivisible yet manifold in working, 
 iv. 16. xvi. 12. xvii. 2, 12. 
 
 He was in the Law and the Pro- 
 phets, iv. 16. dictated the Scriptures, 
 iv. 16, 33. xi. 12. xvi. 1, 2, 3, 4, 24. 
 same Spirit witnessed of Christ in the 
 Old Testament, manifested Him in 
 the New, xvi. 3, 16, 24. spake by 
 the Prophets, iv. 16. was in the Old 
 Testament Saints, xvi. 26 — 28. on 
 the seventy Elders, xvi. 25, 26. illu- 
 minated the Prophets, xvi. 17, 18. 
 witnessed of by them, xvi. 28, 29. 
 given partially before Pentecost, xvi. 
 26. xvii. 12, 13, 18. 
 
 Descended visibly on oar Lord, iii. 
 
 14. why, xvii. 9. xxi. ]. The Com- 
 forter, xvi. 20. xvii. 4. givenpartially 
 to the Apostles before the Ascension, 
 xvii. 12. fully at Pentecost, xvi. 26. 
 xvii. 12. His Baptism, xvii. 14, 15. 
 given to us in Baptism, iii. 5, 8, 14, 
 16. (vide note.) iv. 16. xx. 6. propor- 
 tionably to each man's faith, i. 5. iii. 
 1, 2. more than the remission of sids, 
 iii. 7,15. xxii, 37. illuminates, Introd. 
 2. seals the souls in Baptism, iii. 4. iv. 
 16. xvii. 35, 36. perfects Baptism, yet 
 requires water, iii. 4, 16. not given to 
 hypocrites, Introd. 2, 4.iii.l. xvii. 35. 
 conveyed symbolically in the Chrism 
 after the Washing, xxi. 1 — 5. oblite- 
 rates sin and brightens the soul, xvii. 
 
 15. trains and comforts the Martyrs, 
 xvi. 12,20,21. gives all graces, xvi. 
 12. His inspiration, xvi. 16. and illu- 
 mination, ib. gives power over the 
 flesh, world, and the Devil, xvi. 19. 
 gives grace to all who believe, xvi. 
 22. sanctifies and changes the Bread 
 and Wine, xxiii. 7, 19. 
 
 Teaching concerning Him in the 
 New Testament, xvii. 1. of our Lord, 
 xvii. 11. in the Epistles of St. Paul, 
 xvii. 33. 
 
 His teachingone with Christ's,xvi. 
 14. His operations by the will of the 
 Father recorded in the Acts, xvii. 
 21, 31. with the Father and the Son 
 has established the New Covenant 
 in the Church, xvii. 29. 
 
 Danger of speaking amiss concern- 
 ing him, xvi. 1, 2, 6. blasphemies 
 against Him of the Gnostics, xvi. 6, 7. 
 Manes, vi. 25. xvi. 6,9. Mansion, xvi. 
 9. Montanus, xvi. 8. Sahellius, xvi. 
 4. xvii. 34. Simon Magus, vi. 14. 
 Yalentinus, xvi. 6. 
 
 Stars have no influence, iv. 18. not to 
 be heeded by Christians, iv. 37. ix.8. 
 glorify God, ix. 5, 6. their uses to 
 man, ix. 8. shall perchance have a 
 resurrection, xv. 3. 
 
 Stephen, xvii. 3, 4. 
 
 Stone of the Sepulchre, xiii.39. xiv.22. 
 
 " Stone cut out without hands," xii. 18. 
 xv. 28. 
 
 Strangled things forbidden, iv. 28. 
 
 Subjection of the Son to the Father, 
 x. 9. xv. 30. 
 
 i, xvi. 31. 
 
 T. 
 
 Table, spiritual Table of the Lord, xxii. 
 7. vide i. 6. 
 
 Taverns to be shunned by Christians, 
 iv. 37. 
 
 Temple of Jerusalem, vii. 6. to be re- 
 built by Antichrist, xv. 15. failure 
 of Julian's attempt to rebuild it, de- 
 clared by S. Cyril, Preface, p. v. 
 
 Temptation, reason of our Lord, iii. 13. 
 xxi. 4. meaning of " Lead us not into 
 temptation," xxiii. 17. 
 
 Terebinthus, successor of Scythianus 
 and forerunner of Manes, vi. 23. 
 
 Testaments, the two Testaments make 
 up the Scripture, iv. 33. impiously 
 separated by Heretics, vii. 5. xvi. 4. 
 Christ the object of Prophecy in the 
 Old, of History in the New, xvi. 3. 
 same Spirit in both, (vide Spirit.) iv. 
 16. xvi. 4, 6. xvii. 5. both announce 
 the gift of Baptism, iii. 16. harmony 
 of their doctrine, ii. 4. 
 
 Old Testament necessary as a wit- 
 ness to Christ, xvi. 7. God of it the 
 Father of Christ, vii. 5. (vide Pro- 
 phecy.) — Christ,xvi.l 1 . and H is Apo- 
 stles refer us to it, xiv. 2. blasphemed 
 by Heretics, iv. 33. e g. Manes, vi. 27. 
 texts of it erased by Marcionfrom the 
 New,vi. 16 xvi. 7. its witness to the 
 Spirit, xvi. 28-32. to the Resurrection 
 of the Body, xviii. 10, &c. History of 
 its translation into Greek, iv. 34. 
 
300 
 
 INDEX. 
 
 Old Testament or Covenant ended, 
 New began in the Baptism of John, 
 iii. 6. Old abolished, New established 
 in the Catholic Church by the Holy 
 Trinity, xvii. 29. 
 
 Thief on the cross first-fruits of Christ's 
 death, and first to enter Paradise, xiii. 
 30, 31. saved by faith, without works, 
 ib. v. 10. witness of Christ's sinless- 
 ness, xiii. 3. 
 
 Thirty pieces of silver,prophecy of them, 
 xiii. 10. thirty /"Eons of Valentinos, 
 his argument for the number, vi. 1 7. 
 
 Thomas doubted for our sakes through 
 God's providence, xiii. 39. 
 
 Thomas the disciple of Manes his forged 
 Gospel, iv. 36. vi. 31. 
 
 Thorns, crown of, cancelled Adam's 
 curse of thorns, xiii. 17, 18. 
 
 Throne of Christ eternal, not by ad- 
 vancement, iv. 7. xi. 17. He had it 
 before His suffering, ib. at the Fa- 
 ther's right hand, xiv. 27, 30. not to 
 be curiously disputed of, ib. has no 
 end, xv. 27 of David, xii. 23. 
 
 Till, (vide Until.) 
 
 Time has no place as regards God and 
 Christ, iv. 4, 7, &c. of Christ's com- 
 ing, &c. prophesied of, (vide Pro- 
 phecy); of Christ's second coming 
 unknown, and not to be curiously ex- 
 amined into, xv. 4. 
 
 " Time" means a year in the Pro- 
 phets, xv. 16. 
 
 " To-day" meaning of,in Ps.ll0,xi.5. 
 timeless and eternal, ib. in the Lord's 
 Prayer, xxiii. 15. 
 
 Tongues, fiery tongues, xvii. 15. gift of 
 Pentecost, xvii. 16. instead of the 
 confusion of Babel, xvii. 17. A Sign 
 foretold of Christ's Resurrection, xiv. 
 7. 
 
 Tradition of the Creed, v. 12, 13. 
 
 Tradition of interpretations, xiii. 21. 
 xv. 13. 
 
 Transfiguration of the Lord, xii. 16. a 
 glimpse of His awful glory, x. 7. 
 
 Tree of the Cross corresponds to the 
 Tree of knowledge, xiii. 19. planted 
 in the earth, to bless it, and release 
 the dead, xiii. 26. 
 
 Trinity, iv. 16. xvii. 34. doctrine of, 
 acknowledged in Baptism, xvi.4, 19. 
 xx. 4. profession of Faith in, xix. 9. 
 not to be revealed to Cathechumens 
 or Gentiles, vi. 29. Heretics divide 
 or confuse it, xvi. 4. (vide Arius, Sa- 
 tellites.) not Tritheism, ib. not a mat- 
 ter for curious speculation, xvi. 24. 
 
 Holy Trinity present in Baptism, 
 lutrod. 15. have established the New 
 Covenant in the Church, xvii. 29. 
 Adoption given us by the Father's 
 
 grace, through the Son and Holy 
 Ghost, vii. 7. the Son with the 
 Holy Ghost, sees the Father, vi. 6. 
 vii. 11. with and through the Holy 
 Ghost reveals Him, vi. 6. all things 
 serve the Father save the Son and 
 Spirit, viii. 5. the Father through the 
 Son, with the Holy Ghost, bestows 
 all things, xvi 24. the saving Dis- 
 pensation to usward from the Father, 
 Son, and Holy Ghost, xvii. 5. Father 
 spake by the Holy Ghost, xvii. 38. 
 the Father through the Son in the 
 H oly Ghost gives all things, xviii. 29. 
 Glory to be ascribed indivisibly to 
 Father and Son with the Holy Ghost, 
 vi. 1. "in the power of the Holy 
 Ghost, by the will of Father and 
 Son," xvii. 21. v. xvii. 31. 
 
 Tritheism, xvi. 4. v. xi. 4. note. 
 
 Truth counterfeited bySatan,thatit may 
 be disbelieved, xv. 1 1 . grace necessary 
 lest it be received falsely, xvi. 2. 
 Hatred of it cause of error, xv. 17. 
 
 Types, their wonderful truth, xiii. 19. 
 instances, ib. 1 7—23. different per- 
 sons, types of different offices in the 
 One Antitype} e.g. Joshua and Aaron 
 of Jesus Christ, x. 11. Joshua how a 
 type, ib. type of Moses' rod (vide 
 Moses); of Aaron, xii. 28. types of 
 Baptism, iii. 5. xix. 2, 3. 
 Jonah, xiv. 17 — 20. 
 John the Baptist a type of the 
 ascetic life, iii. 6. the dove, xvii. 9, 10. 
 Typical exposition of Eccles. 12, 
 1—6. xv. 20. 
 
 U. 
 
 Unalterable, iv. 4. 
 
 Unbegotten, said of God, iv.4. vi.7. xi.13. 
 
 Unbelief, mars the power of Baptism, 
 
 Introd. 2. (vide Faith.) only reason 
 
 why men are not enlightened by the 
 
 Holy Ghost, xvi. 22. 
 Unchangeable, iv. 4. 
 Unity of God. (vide God.) 
 Unlearned, the Creed a help to them, 
 
 v. 12. 
 Unoriginate, said of the Father, iv. 4. 
 
 xi. 20. &£xh iutgpt, of the Son, xi. 4 , 
 
 (v. note,) 5, 13. 
 " Until" •'Dn<o,"doesnotlimit,xv.29, 
 
 31, 32. (vide Hooker, E.P.V. 45. §. 2.) 
 Usury forbidden, iv. 37. 
 
 Valentinus,\\. 17 — 19. argues from the 
 number of our Saviour's years that 
 there are thirty jEons, ib. his blas- 
 phemies against theHolyGhost,xvi.6. 
 
INDEX. 
 
 301 
 
 Veil of Christ's flesh, xiii. 32. 
 
 Veiling of the face in Exorcisms, In- 
 trod. 9. 
 
 " Very God," Christ begotten, x. 6. 
 xi. 9, 14, 21. 
 
 Vesture of Christ parted, asign foretold, 
 xiii. 26. 
 
 Vine of Judah, xiii. 29. Christ the true 
 Vine, x.5. xiv. 11. xvii.19. with which 
 we have communion in Baptism, i. 4. 
 the Holy Spirit so called, xvii. 18. 
 
 Virgin, meaning of the word in Is. 7, 14. 
 gainsaid by the Jews, xii. 2 1 . pro- 
 phecy that Christ should be horn of 
 one, xii. 2. objections, xii. 4. not 
 harder than things believed by Jews 
 and Pagans, xii. 27 — 30. God born 
 of a Virgin, xii. 1. x.19. to dohonour 
 to purity, xii. 25. to repair the loss 
 of the virgin Eve, xii. 15, 29. (vide 
 Mary the Virgin.) 
 
 Christ mates souls virgins, xii. 31. 
 Order of Virgins, iv. 24. xii. 33. xvi. 
 22. have their part with Mary, xii. 34. 
 must not despise married persons, 
 iv. 25. 
 
 Parable of the ten virgins, xv. 26. 
 
 Virginity, its excellence, and glory, xii. 
 
 33. xv. 23. an angel life on earth, 
 
 iv. 24. vi. 35. xii. 34. gift of the 
 
 Holy Ghost, xvi. 19. 
 
 W. 
 
 Wars, signs of Christ's coming, xv. 6. 
 
 Washing of hands before the Com- 
 munion, xxiii. 1. 
 
 Watchfulness against first approaches 
 of sin, ii. 3. against deceivers and 
 Antichrist, xv. 4, 18. for Christ's 
 coming, xv. 4. 
 
 TPafcA!«y,preparatory to Baptism ,xviii. 
 
 Water, one in nature and manifold in 
 operation, shews forth God's glory ,ix. 
 
 9, 10. and is a fit emblem of the 
 Holy Ghost, xvi. 11, 12. principle of 
 plants, things flying and creeping, ix. 
 
 10. heavens are of water,iii. 5. ix. 5. 
 why chosen as the instrument of Bap- 
 tism, iii. 5. i(s uses in the Old cove- 
 nant, ib. means of rescue to Israel, 
 ib. xix. 3. sanctified by Christ's Bap- 
 tism and miracles, iii. 11. xii. 15. 
 
 Waters of Baptism gain a sanctify- 
 ing power by the invocation of the 
 Holy Ghost, iii. 3. though despised 
 by the world , Intr. 1 6. Water and the 
 Spirit answer to Man's double nature, 
 iii. 4. vide iii. 16. inseparable, iii. 4. 
 Waters of Baptism have Christ in 
 them, XfiereQifa, Intr. 15. " the 
 
 grave and the mother" of the Bap- 
 tized, xx. 4. 
 
 Water and blood from Christ's side, 
 its symbolical meaning, xiii. 21. 
 Waters of Life, xvi. 11. 
 
 Way, Christ the Way, x. 3. 
 
 West, the region of darkness, xix. 4. 
 symbolical meaning of facing it, when 
 renouncing Satan, ib. 
 
 White raiment, v. xxii . 8. 
 
 Widowhood, iv. 26. x. 19. xv. 23. 
 
 Wife, meaning of the word in Matt. 1 , 
 24. xii. 31. 
 
 Will(t'ix.tifm,>ulftie,) of God the Father, 
 Christ made all things by it, x. 5, 9. 
 &c. (v. Son.) v. xvii. 21, 31. 
 
 Wine, new, the grace of the Holy 
 Ghost, xvii. 18. water turned into it, 
 compared with the Eucharist, xxii. 2. 
 Spiritual Wine, xxii. 8. becomes 
 Christ's blood, xxii. 1 — 6. xxiii. 7- 
 
 Wisdom, Christ God's Wisdom per- 
 sonally subsisting, iv. 1. 
 
 Witchcraft, forbidden, iv. 37. 
 
 Witnesses to. Christ, x. 17—20. of the 
 Crucifixion, xiii. 38. of the Resurrec- 
 tion, xiv. 22. to be sought for in the 
 Prophets, xiii. 8. xvi. 7- 
 
 Woman, life, as death, thro ugh a woman, 
 xii. 15, 29. piercing of Christ's side 
 has reference to woman, xiii. 21. con- 
 duct of the women who sought Christ, 
 xiv. 12—14. 
 
 Works, good works and true doctrines 
 make up religion, iv. 2. without Bap- 
 tism of no avail, iii. 4. after Baptism, 
 our works recorded against the Judg- 
 ment, xv. 23. xviii. 20. vid. xix 5. 
 good works must follow Baptism,xvii. 
 37, 38. vii. 14. a preparation for 
 Judgment, xv. 25, 26. 
 Of Satan, xix. 5. 
 
 WorrfjChristthe Personal Word of God, 
 iv. 8. xi. 10. Himself God, xi. 3, 16. 
 in all reasonable creatures, iv. 8. not 
 like human words conceived in the 
 mind or spoken, iv. 8. xi. 10. 
 World, the work of God, iv. 4. made by 
 the evil God according to the Mani- 
 chees, vi. 13. made by the Son, xi. 
 21, 22. for man, xii. 5. mirrors forth 
 God's glory, ix. 2, &c. its lessons, ix. 
 16. marred by man's sin, xv. 3. shall 
 perhaps be renewed at the last day, 
 ib. " God of this world," vi. 28, 29. 
 Soul of the world, viii. 2. 
 
 Xanthicus, the month,season of the Cre- 
 ation, Passover, Resurrection,xiv.IO. 
 
INDEX OF GREEK WORDS. 
 
 * /kbvffuirtjTBs t iii. 7. 
 
 Ahivrit, x. 13. xiii. 33. xv. 11. xix. 2. 
 
 xxii. 9. 
 'Axrnp,wim, xiii. 5. xvi. 22. 
 'AftdgrugaSt xvi. 7. 
 'Avuyitvuiris , Introd. 16. vii. 9. 
 'AmyiMnrxifiuis, iv. 33. vide xiii. 7, 19. 
 'AjK^Kwr^fl:, x. 10. 
 'Avubib'op.Mo;, xxii. 3. xxiii. 15. 
 'A>«Xr!wfci, XV. 27, 30. 
 "A»«^iif,iv.4. xi.4, note, v.xi.20. vi. 13. 
 'Aii(Mto*, iv. 7, note. 
 'Avnylvvtie'tu, vii. 16. 
 "A»t/t»!t«», xx. 1. xxi. 1. xxiii. 20. 
 'AnnraavsfVft iv. 8. xiii. 37. xv. 21. 
 ' A-xctGuss ytvtflhis, vi. 6. 
 * A<ffa^u.X\a.xros , XI. 18. 
 'Awixgupa, iv. 33, 35. xv. 16. 
 'ATroppsutra;, vii. 5. 
 'Axoffretiria, xv. 9. 
 ' A^dtras ra xu^nvut, a. 9. 
 "A^M, xi. 14, 20. 
 *A<r«3.{j?, xii. 16. 
 "Atrxnris, i. 5. iv. 27. xxiii. 19. 
 AliTS%ivrios, ii. 1. iv. 18. vii. 13. 
 AuroT^oa.losrot, X. 9. 
 AiiTevrgoffatrSf xv. 14, 17. 
 "A%(m>;, xi. 14. 
 "A^gojy vta-rn, vi. 31. 
 
 TUlffSm, -rgo too yevtfffai %v, X. 12. 
 Tivvr t h)s kvnias* vi. 6. 
 TiviTai, xix. 7. 
 
 Aoyptanxov, v. 10. 
 A»*ws, iv. 9. vi. 14. xiii. 4, 37. 
 Aoxiftas rt>obXiZ l i<rvis, vi. 36. 
 Amifi.u, xvi. 20. 
 
 'Eyx^cm'm, a. 19. xv. 23. 
 
 'ExxaWos, xviii. 24, 25. 
 
 'E.xKXnffiuffrtKt>'i, xv. 7, 13. xvii. 10. 
 
 "EjSoJos, xiv. 30. 
 
 'Eyigye**, ix. 9. 
 
 *Evsgyti*rixbii <ri/ivftKTos, xxi. 3. 
 
 "Eytfajwaff yivvyiTii , xii. 32. 
 
 "EtcragKo; trapivtrin, iii. 11. xii. 15. xiv. 
 
 27, 30. 
 'Eywrflfraro?, xi. 10. xvii. 5, 34. 
 'E£ ovk Svrav, XV. 9. 
 'Egisy»i«s (lu^riTir.n, xiii. 9. 
 'E|«t»tw, xvi. 6. 
 
 'EfyfuXiyn'is , ii. 15, note, xviii. 14. 
 'Egwn'ce, xi, 22. vide x. 5, note. 
 
 'Etx^Ix, xvi. 22. 
 'ErlxXnns, iii. 3, 12. xix. 7. 
 'Eirotww , xxiii. 15. 
 'Et/cttjj^w, Introd. 4. vi. 35. 
 ' ExityemwHs , xxi. 1. xxiii. 19. 
 Ebxyyttja, iv. 4, 7. xiii. 21, 35. 
 EuXoy/a, xiii. 6. 
 Eu«uHi, a. 9. xv. 30. 
 Ev«s0u«, xvi. 4. 
 
 Zkm, for £»&ir, xii. 20. 
 
 *H» ore avx «», xi. 18. 
 
 @exrgifixplm, xix. 6. 
 Bi'Uws, xi. 5. 
 ®iXtif&a, X. 5. 
 &u\oyia, xxiii. 6. 
 Qwroios, iv. 16. 
 
 0609*0X0$, X 19. 
 
 0E0-SJ, xi. 7. 
 
 Qtmcurrfyin, vi. 33. xviii, 32. xxiii. 2. 
 
 "I«m?, a. 4. 
 
 'l&ftEV9S, A. 13. 
 
 Kavovix-oi, Introd. 4. 
 Kogvcpccio; , xi. 3. 
 
 A;ro's, xix. 7. xxi. 3. 
 A.»yi*«, iv. 8. x. 3. xvii. 2. 
 
 Magrvgw, xiv. 6. 
 MfXw, ix. 15. xii. 26. 
 Mnaggis, vi. 36. vii. 1 . xvii. 2. 
 Movoyivvs, xii. 10. 
 WLemiMs, vi. 7. xvi. 12. 
 
 NsS>«, x. S. xi. 10, 11, 22, 23, 24. xv. 
 25. xvi. 12, 31. xvii. 31. 
 
 Ihvftarx, vi. 29. 
 
 Hetirls, i. 4. xiii. 34. xiv. 17,23. xvii. 
 15, 18, 19,21. xxii. 7. 
 
 Olxm/tlx, viii. 4. x. 18. xiii. 39. xiv. 17, 
 
 24. xv. 1, 4. xvii. 5. 
 Olxovp.ivix.a'f, xvii. 29. 
 'Op.oiovrit.0m, iv. 9. xii. 15. 
 "Opuuos mvrZ, xi. 9. vide vi. 7. 
 "Optus xa.Ta. 9&itk, iv. 7. » va.o-11 xi 4, 
 
 9, 18. 
 'OfLoovo-iov, v. Pref. p, ii, iv. vii. 6, 
 OwA; imQolmmc, xxi. 1. 
 
INDEX. 
 
 303 
 
 Haiti, vii. 5. 
 
 iWSi;, vi. 12. viii. 8 xii. 2. xiii. II. 
 
 IIawyu(i£ai, XIX. 10. 
 
 Tlavroxqx<rag, x. 5. 
 
 Tla^xxaTctttixn, v. 13. xii. 16. 
 
 Xlet^favoiroios raff ^v^St, xi. 31. 
 
 naglin;, xii. 21. 
 
 Ilagaictu, xiv. 2 1 . xvi. 22. 
 
 n«{<u», xiv. 2. xv. 27. 
 
 Zlxoovr'ix. \\&e"Eirxgxtf. 
 
 Ttuiagxiin, xv. 30. 
 
 Tlirris, Introd. 6. vi. 1. 
 
 Umifixmx&s, xvii. 21, 22. xxii. 8. 
 
 TLnufiavoQ Sgos, xvi. 28. 
 
 Tl^o atuvaiv, xi. 13. 
 
 njoot/jsms, Introd. 1. vii. 16. ix. 13. xiii. 
 
 6, 29. xv. 30. xvii. 10. xix. 8. 
 n^shr/ila, Introd. 4. xviii. 14. 
 IlgMfifjjuGws, xxiii. 7. 
 Tlpxcxn, x. 5. xi. 1, 3, 7, 13, 15, 17. 
 
 xiv. 27. 
 Xlgoxtyas, xii. 3. 
 n;<|ivtt, xii. 14, xx. 6. 
 nggn-am;, iv. 35. vi. 15. 
 ng£ra<r», x. 7. 
 TlgaQifixis, iv. 8. xi. 10. 
 n^aircfrartit, ii. 19. xi. 3. xvii. 27. 
 
 IT gn/TOToxos , xi. 4. 
 
 ngafrgrvs'A'f , xiv. 21. 
 
 'ZagxoQetyix, xxii. 4. 
 tttyxaritms, v. 10. 
 
 Sty^Xoxw, vii. 5. 
 "SwaXattpti, iv. 8. xvi. 4. 
 limfyt, i. 6. x. 14. xiv. 26. 
 2f5«y««n|<eXinr«( ,Introd. 1 7. (turimis, 
 
 i. 2, 3. iii. 3, 4. 
 S^oXafsj, Introd. 13. i. 5. 
 tu^ipitu, Introd. 15. xiii. 13. 
 
 Tvirfi, iv, xxii. 3. 
 
 tittitr'ms srjoxaTi), xi. 3. 
 TWamgiic, iv. 8. xi. 16. xv. 9. 
 
 "tTXXOUSII, XV. 30. 
 
 "txutint, xviii. 17. 
 
 'Tawrams, vi. 7. vii. 5. ix. 9, 11. x. 3. 
 
 xvi. 5, 24. xvii. 17. 
 'Tfinwc, xvii. 2, 5, 28. 
 
 Qtatvoftvioi, X. 13. 
 •Pntrxtr'itf, xii. 3. xiii. 37. 
 totfoffra^yiu, xv. 30. 
 4>i/«xu?, x. 9. 
 (Dain^qusiifli, Introd. 1,2. 
 tpamtrfcx, xiii. 21. 
 
 XugKTf&oi, xxi. 3. 
 XgiVru, xi. 1. xvi. 13. 
 Xf/o-Topojos , Introd. 15. xxii, 3. 
 
 ^ r »Jii'iy;a^as, iv. 36. 
 ¥7A.m avians, xii. 1. xiii. 2, 24, 33. 
 xxi. 3. xxii. 6. 
 
INDEX OF TEXTS. 
 
 
 
 GENESIS. 
 
 1,2. 
 
 
 iii. 5. 
 
 6. 
 
 
 ix. 5. 
 
 14. 
 
 
 ix. 8. 
 
 24. 
 
 25. 
 
 ix. 13. 
 
 26. 
 
 
 x. 6. xii. 5. xiv. 
 
 27. 
 
 
 x. 6. 
 
 31. 
 
 
 xii. 5. 
 
 2,7. 
 
 
 xii. 30. xiii. 2. 
 xviii. 13. 
 
 8. 
 
 
 xix. 9. 
 
 17. 
 
 
 xiii. 31. 
 
 22. 
 
 
 xii. 29. 
 
 25. 
 
 
 xx. 2. 
 
 3,1.t 
 
 . 
 
 xxi. 4. 
 
 15. 
 
 
 xvi. 10. 
 
 17. 
 
 18. 
 
 xiii. 18. xiv. 11. 
 
 23. 
 
 
 xix. 9. 
 
 24. 
 
 
 ii. 7. 
 
 4,1. 
 
 
 xii. 5. 
 
 8, 8. 10. 
 
 xiii. 10. 
 
 11,30. 
 
 
 xii. 28. 
 
 18. 3. 8 
 
 
 xii. 16. 
 
 26. 
 
 
 xviii. 11, 13. 
 
 27. 
 
 
 vi.3. 
 
 19, 15- 
 
 -30. 
 
 xix. 8. 
 
 24. 
 
 
 .&. 6. 
 
 27, 37. 
 
 
 vii. 16. 
 
 29, 21. 
 
 
 xii. 31 . 
 
 32, 30. 
 
 
 xii. 16. 
 
 49,8— 
 
 11. 
 
 xii. 17. 
 
 49,9. 
 
 
 xiv. 3. 
 EXODUS. 
 
 3,6. 
 
 
 xviii. 11. 
 
 4, 22. 
 
 
 xi. 4. 
 
 12,9. 
 
 
 xii. 9. 
 
 23. 
 
 
 xiii. 3. 
 
 20, 12. 
 
 
 vii. 15. 
 
 19. 
 
 
 xii. 13. 
 
 21, 17. 
 
 
 vii. 16. 
 
 29,4. 
 
 
 iii. 5. 
 
 33, 13- 
 
 -22. 
 
 x. 7. xii. 16. 
 
 34,6— 
 
 9. 
 
 x. 8. 
 
 40, 6. 1 
 
 .28. 
 
 iii. 5. 
 
 4,5. 
 8,3. 
 
 LEVITICUS. 
 
 x. 11. xiv. 10. 
 xviii. 24. 
 
 NUMBERS. 
 
 11, 24—29. xvi. 25, 26. 
 
 13, 17. x. 11. 
 
 20, 17. vid. xi. 17. xvi. 5. 
 
 24, 9. xiv. 3. 
 
 DEUTERONOMY. 
 
 4, 10. 
 
 xviii. 24. 
 
 15. 
 
 vi. 7. 
 
 24. 
 
 vi. 27. 
 
 5,26. 
 
 xii. 13. 
 
 9, 10. 
 
 xviii. 24. 
 
 20. 
 
 ii. 10. 
 
 14,1. 
 
 xi. 4. 
 
 18, 15. 
 
 xii. 17. 
 
 22, 27. 
 
 xii. 21. 
 
 28, 66. 
 
 xiii. 19. 
 
 32,6. 
 
 vii. 8. 
 
 22. 
 
 vi. 27. 
 
 32. 
 
 xiii. 29. 
 
 34,9. 
 
 xvi. 26. 
 
 
 JOSHUA. 
 
 2,11. 
 
 ii. 9. 
 
 3,1. 
 
 x. 11. 
 
 6, 5. 20. 
 
 x. 11. 
 
 14,1. 
 
 ib. 
 
 
 1 SAMUEL 
 
 2, 6. 
 
 vi. 27. 
 
 9, 9. 11. 
 
 xvi. 28. 
 
 
 2 SAMUEL 
 
 12, 10—18 
 
 ii. 11, 12. 
 
 16, 10. 11. 
 
 ii. 12. 
 
 23,2. 
 
 xvi. 28. 
 
INDEX OF TEXTS. 
 
 305 
 
 
 1 KINGS. 
 
 2, 11. 
 7,9. 
 
 1,4. 
 
 xii. 21. 
 
 12, 5. 
 
 13, l.&c. 
 
 ii. 14. 
 
 14, 3—7. 
 
 19, 10. 
 
 xii. 7. 
 
 16, 1—10. 
 
 13. 
 
 xii. 16. 
 
 17,8. 
 
 21, 29. 
 
 ii. 13. 
 
 18,9. 
 19, 2. 5. 
 22, 10. 
 
 
 2 KINGS. 
 
 15. 
 18. 
 
 2, 9—11. 
 
 xiv. 25, 26. 
 
 23, 1—3. 
 
 5. 24. &c. 
 
 xvi. 17. 
 
 5. 
 
 16,2. 
 
 xii. 22. 
 
 24,7. 
 26, 5. 8. 12 
 6. 
 
 2 CHRONICLES. 
 
 30, 1—4. 
 
 
 
 31, 20. 
 
 6, 18. 
 
 xii. 9 
 
 32, 1. 
 
 33, 12. 13. 
 
 ii. 14. 
 
 5. 
 
 34,3. 
 
 9. 
 
 
 EZRA. 
 
 35, 18. 
 36,5. 
 
 6, 15. 
 
 xii. 19. 
 
 8. 
 9. 
 38, 11. 
 
 
 NEHEMIAH. 
 
 13. 14. 
 41,9. 
 
 9,20. 
 
 xvi. 28. 
 
 45,6. 
 
 7. 
 
 10. 
 
 
 JOB. 
 
 46, 10. 
 47,5. 
 
 5, 8. 9. 
 
 viii. 8. 
 
 50,3. 
 
 7,9. 
 
 xviii. 14, 15. 
 
 21. 
 
 18. 
 
 xiv. 5. 
 
 51,7. 
 
 9,8. 
 
 xi. 23. xiii. 9. 
 
 52 10. 
 
 10, 11. 
 
 ix. 15. 
 
 55, 21. 
 
 12,8. 
 
 xi. 11. 
 
 59,6. 
 
 24. 
 
 xiii. 14. 
 
 66, 10—12 
 
 14, 7. &c. 
 
 xviii. 15. 
 
 68,5. 
 
 19, 25. 26. 
 
 ib. 
 
 17. 18. 
 
 26,8. 
 
 ix. 9. 
 
 26, 
 
 29, 16. 
 
 vii. 9. 
 
 69, 21. 
 
 36, 27. 
 
 vi. 4. 
 
 72,5. 
 
 37, 16. 22. 
 
 viii. 8. ix. 9. 
 
 6. 
 
 38, 2. 3. 
 
 ix. 1, <fcc. 
 
 17. 
 
 11. 
 
 ix. 11. 
 
 74, 12. 
 
 14. 17. 
 
 xi. 23. 
 
 13. 
 
 28. 37. 
 
 ix. 9. 
 
 77, 19. 
 
 39, 26. 
 
 ix. 12. 
 
 80, 17. 
 
 40, 19. 
 
 viii. 4. 
 
 82,6. 
 
 23. 
 
 xii. 11. 
 
 85, 11. 
 
 41, 13. 
 
 iii. 11. 
 
 87,4. 
 
 88, 1. 4—8 
 
 89, 29. &o. 
 
 
 PSALMS. 
 
 93,2. 
 96, 11. 
 
 1,5. 
 
 xviii. 14. 
 
 102, 26— 26 
 
 2,3. 
 
 xiii. 12. 
 
 103, 20. 
 
 7. 
 
 vii. 2. x. 2: xi. 5. xii. 19. 
 
 104, 2. 
 
 9. 
 
 xii. 18. : 
 
 15. 
 
 xiv. 13. 
 
 i. 3. v. 2. 
 xiv. 4. 
 xii. 6, 7. 
 xiv. 4. 
 vi. 8. 
 xii. 8. 
 ix. 6. 
 xii. 25. 
 xiv. 3. 
 xiii. 26. 
 i. 6. 
 xxii. 7. 
 x. 19. xiv. 24. 
 xviii. 26. 
 xxiii. 2. 
 xiv. 4. 
 ii. 6. 
 
 Intr. 15. i. 1. 
 ii. 6. 
 vi. 2. 
 xxiii. 20. 
 xviii. 25. 
 viii. 2. 
 xvii. 19. 
 xiv. 5. 
 xiii. 9. 
 xiii. 15. 
 xiii. 6. 
 
 xv. 28. xxi. 2. 
 xxi. 2. 
 vii. 12. 
 Tntr. 13. i. 5. 
 xiv. 24. 
 xv. 21. 
 xv. 1. 
 iii. 1. 
 i. 4. 
 xiii. 9. 
 xiii. 9. 
 xxiii. 17. 
 vii. 10. 
 xiv. 24, 25. 
 xviii. 25. 
 xiii. 29. 
 vii. 3. xii. 10. 
 xii. 9. xv. 1, 10. 
 xiii. 19. 
 xiii. 28. 
 iii. 11. xiii. 36. 
 xiii. 9. 
 xii. 7. 
 
 Intr. 6. xi. 4. 
 xiv. 11. 
 ii. 9. 
 
 xiii. 34. xii. 1, 8. 
 vii. 2. x. 4. xii. 23. 
 xiv. 27. 
 iii. 1. 
 , xv. 3, 28. 
 xxiii. 14. 
 xv, 1. 
 ix. 9. xxii. 9. 
 
306 
 
 INDEX OF TEXTS. 
 
 104, 24. 25. 
 
 105, 15. 
 
 109, 1—3. 
 25. 
 
 110, 1. 
 3. 
 4. 
 
 114, 3. 
 
 115, 17. 
 
 116, 12. 
 118, 22. 
 
 24. 
 119,91. 
 
 103. 
 126, 5. 
 132, 6. 
 
 11. 
 
 17. 
 139, 8. 
 
 12. 
 
 21. 
 
 143, 10. 
 
 144, 5. 
 
 147, 14. 
 
 148, 4. 
 5. 
 12. 
 
 149, 1. 
 
 150, 6. 
 
 ix. 11, 15, 16. 
 
 xxi. 1. 
 
 xiii. 9. 
 
 xiii. 17, 30. 
 
 iv. 14. x. 9. xiv. 28. 
 
 vii. 2. xi. 5. 
 
 x. 14. 
 
 xii. 15. 
 
 xviii. 14. 
 
 xxii. 5. 
 
 x. 3. 
 
 xiii. 24. 
 
 viii. 5. 
 
 is. 13. 
 
 iv. 27. 
 
 xii. 20. 
 
 xii. 23. 
 
 x. 15. 
 
 viii. 2. 
 
 Intr. 15. 
 
 xvi. 10. 
 
 xvi. 28. xvii. 5. 
 
 xii. 7. 
 
 xviii. 27- 
 
 xi. 11. 
 
 xi. 16, 23. 
 
 xii. 34. 
 
 xviii. 25. 
 
 vi. 5. 
 
 PROVERBS. 
 
 4,25. 
 
 
 ii. 2. 
 
 5,3. 
 
 
 iv. 2. 
 
 15. 
 
 
 xvi. 11. 
 
 6,6. 
 
 
 ix. 13. 
 
 27. 
 
 
 ii. 1. 
 
 17,6. 
 
 
 v. 2. viii. 6. 
 
 20,6. 
 
 
 v.2. 
 
 30, 21. 
 
 22. 
 
 vi.26. 
 
 ECCLESIASTES. 
 
 3, 
 
 2. 
 
 
 xx. 4. 
 
 7, 
 
 29. 
 
 
 ii. 1. 
 
 9, 
 
 7.8. 
 
 
 xxii. 8 
 
 10, 
 
 4. 
 
 
 ii. 3. 
 
 11, 
 
 9. 10 
 
 i 
 
 
 12 
 
 1—6 
 
 xv. 20 
 
 CANTICLES. 
 
 1 
 
 4. 
 
 iii. 2. 
 
 2 
 
 10—12. 
 
 xiv. 9, 10. 
 
 3, 
 
 1-4. 
 
 xiv. 11—13 
 
 
 11. 
 
 xiii. 17. 
 
 4 
 
 1.2. 
 
 iii. 16. 
 
 
 12. 
 
 xiv. 5. 
 
 
 14. 
 
 xiv. 11. 
 
 
 15. 
 
 xiv. 5. 
 
 5, 1. 
 
 xiii. 32. xiv. 11. 
 
 3. 
 
 iii. 7. xv. 25. xx, 2. 
 
 12. 
 
 xiii. 9. 
 
 6,3. 
 
 xiii. 31. 
 
 10. 
 
 xiv. 5. 
 
 8,5. 
 
 iii. 16. 
 
 
 ISAIAH. 
 
 1,6. 
 
 xii. 7. 
 
 8. 
 
 xvi. 18. 
 
 16. 
 
 i. 1. 
 
 18. 
 
 xv. 21. "" ; 
 
 19. 
 
 iv. 19. 
 
 26. 27. 
 
 xviii. 34. 
 
 2,2. 
 
 xxi. 7. 
 
 3. 
 
 xviii. 34. 
 
 3, 9. 10. 
 
 xiii. 12. 
 
 14. 
 
 xii. 12. xiii. 12. 
 
 4,4. 
 
 iii. 16. 
 
 5, L— 6. 
 
 xiii. 29. 
 
 6,1. 
 
 xiv. 27. xvi. 16. 
 
 2. 
 
 xxiii. 6. 
 
 7,9. 
 
 v. 4. 
 
 10. 14. 
 
 xi. 14. xii. 1,2,21,5 
 
 8, 18. 
 
 i. 6. xiv. 30. 
 
 9, 5-7. 
 
 xii. 24. 
 
 11,2. 
 
 xiv. 30. xvii. 5. 
 
 6. 
 
 xvii. 10. 
 
 10. 
 
 xii. 23. 
 
 19, 1. 
 
 x. 10. 
 
 25, 6. 7. 
 
 xxi. 7. 
 
 8. 
 
 xii. 15. six. 10. 
 
 26, 19. 
 
 iv. 31. xviii. 15. 
 
 27, 11. 
 
 xiv. 14. 
 
 28, 15. 
 
 xix. 9. 
 
 16. 
 
 ji. 3. xiii. 25. 
 
 30, 10. 
 
 xiv. 14. 
 
 34,4. 
 
 xv. 3. 
 
 35, 4. 5. 6. 
 
 xii. 12. xvii. 21. i 
 
 38, 1. 3. 
 
 ii. 15. 
 
 40,3. 
 
 iii. 1. xviii. 34. 
 
 42, 1. 
 
 xvi. 30. 
 
 45,7. 
 
 vi. 27. ix. 7. 
 
 14. 
 
 xi. 16. 
 
 16. 17- 
 
 vi. 1. 
 
 47, 13. 
 
 iv. 18. 
 
 48, 16. 
 
 xvi. 30. 
 
 49, 1. 2. 
 
 x. 12. 
 
 13. 18. 
 
 xviii. 34, 35. 
 
 50,6. 
 
 xiii. 13. 
 
 51, 1. 
 
 xiii. 35. xiv. 3. 
 
 52,5. 
 
 xxiii. 12. 
 
 53, 1. 
 
 xiii. 1, IS, 19. 
 
 4.8.9. 
 
 xiii. 34. 
 
 7. 
 
 x. 3. 
 
 8. 
 
 xi. 5. 
 
 9. 
 
 xiii. 3. xiv. 3. 
 
 12. 
 
 xiii. 20. 
 
 55, 1. &c. 
 
 xviii. 34. 
 
 57, 1.2. 
 
 xiv. 3. xv. 3. 
 
 ' 4. 
 
 xiii. 15. 
 
INDEX OF TEXTS. 
 
 307 
 
 69, 21. 
 60, 1. 8. 
 61,1. 
 
 10. 
 62, 11. 
 63,1. 
 
 11. 
 
 16. 
 64,1. 
 
 8. 
 66,2. 
 
 15. 16. 
 
 20. 
 66, 1. 
 
 8. 
 
 18. 19. 
 
 xvi. 30. 
 xviii. 34. 
 xvi. 30. xxi. 1. 
 iii. 2. xxii. 8. 
 x. 12. 
 xiii. 27- 
 xiv.,20. 
 vii. 10. 
 ix. 1. 
 vii. 8. 
 
 xiii, 27, 28. 
 x. 16. xviii. 35. 
 xviii. 34. 
 vi. 8. 
 xviii. 34. 
 xii. 8. 
 
 JEREMIAH. 
 
 1 , 5. xii. 25. 
 
 2, 21. ii. 1. iv. 19. 
 27. vii. 12. 
 
 4, 4. v. 6. 
 
 8, 4. ii. 5. 
 
 11, 19. xiii. 19. 
 
 12, 16. xiii. 15. 
 32, 19. viii. 1. 
 38, 6. xiii. 12. 
 
 LAMENTATIONS. 
 
 3,53. 
 
 xiii. 36. 
 
 4,20. 
 
 xiii. 7. xyii. 34 
 
 
 EZEKIEL. 
 
 1, 6. &c. 
 
 ix. 3. 
 
 2,1. 
 
 ix. 1. 
 
 11,5.24. 
 
 xvi. 14, 30. 
 
 18, 20. 
 
 ii. 1. 
 
 31. 
 
 i. 1. 
 
 28, 12—17. 
 
 ii.4. 
 
 36, 25. 
 
 iii. 16. xvi. 30. 
 
 38, 1. 
 
 xviii. 1, 15. 
 
 
 DANIEL. 
 
 2, 34. 44. 
 
 xii. 18. xv. 28. 
 
 4,6. 
 
 xvi. 31. 
 
 31. 
 
 ii. 18. 
 
 34. 
 
 viii. 5. 
 
 6,23. 
 
 v. 4. 
 
 7, 9—14. 
 
 xv. 1, 21, 24, 2 
 
 17. &c.' 
 
 xv. 13, 15, 16. 
 
 8,17. 
 
 ix. 1. 
 
 9, 26. &c. 
 
 xii. 19. 
 
 10, 6—19. xii. 14. 
 12, 1. xv. 15. 
 
 2. iv. 31. xv. 17. xviii. 15. 
 
 7. 11. 12. xv. 16. 
 
 HOSEA. 
 
 2,20. 
 
 xii. 26. 
 
 4,2. 
 
 xii. 6. xv. 
 
 12. 
 
 xvi. 15. 
 
 6,3. 
 
 xiv. 14. 
 
 9, 12. 
 
 xii. 26. 
 
 10,6. 
 
 xiii. 14. 
 
 13, 14. 
 
 xiv. 17. 
 
 2,28. 
 31. 
 
 JOEL. 
 
 xvi. 29. xvii. 19. 
 xv. 3. 
 
 AMOS. 
 
 2,8. 
 4,13. 
 8, 9. 10. 
 
 11. 
 9,6. 
 
 xii. 6. 
 x. 15. 
 xiii. 25. 
 xiii. 1. 
 xiv. 24. 
 
 
 JONAH. 
 
 1, 1—15. 
 
 2, 3—9. 
 
 vi. 26. xiv. 17, 18 
 xiv. 20. 
 
 
 MICAH. 
 
 3,8. 
 
 12. 
 5,2. 
 
 3. 
 
 7,2. 
 
 x*i. 29. 
 xvi. 18. 
 xi. 20. xii. 20. 
 xii. 26. 
 xii. 6. 
 
 
 NAHUM. 
 
 2, 1. xvii. 12. 
 
 HABAKKUK. 
 
 3, 2. 3. xii. 20. 
 
 ZEPHANIAH. 
 
 3, 7—10. xiv. 6, 7. 
 14. iii. 16, 
 
308 
 
 INDEX OF TEXTS. 
 
 HAGGAI. 
 
 2, 5. 6. xvi. 29 
 
 8. viii. 6. 
 
 ZECHARIAH. 
 
 1,6. 
 
 xvi. 29. 
 
 2, 10. 
 
 xii. 8. 
 
 4, 10. 
 
 vi. 8. 
 
 9, 9—11. 
 
 xii. 10, 17. xiii. 34 
 
 11, 12. 13. 
 
 xiii. 10, 11. 
 
 12, 10. 12. 
 
 xiii. 41. xv. 22. 
 
 14, 4. 
 
 xii. 11. 
 
 6.7. 
 
 xiii. 24. 
 
 
 MALACHI. 
 
 1, 10. 
 
 xviii. 26. 
 
 3,1. 
 
 xii. 8. 
 
 2-5. 
 
 xv. 2. 
 
 4,2. 
 
 xiii. 34. 
 
 WISDOM OF SOLOMON. 
 
 6, 
 
 16. 
 
 xvi. 19. 
 
 7, 
 
 13. 
 
 xv. 18. 
 
 3, 
 
 5. 
 
 ix. 2, 16. 
 
 ECCLESIAST1CUS. 
 
 3, 21. 22. vi. 4. xi. 19. 
 
 4, 31. xiii. 8. 
 
 34, 9. 10. v. xxiii. 17. 
 
 BARUCH. (vide iv. 35.) 
 
 3, 35—37. xi. 15. xii. 4. 
 
 6. i. c. Epistle of Jeremiah, v. iv. 35. 
 
 SONG OF THE THREE 
 CHILDREN. 
 
 4.6. 
 
 ii. 16. 
 
 27. 
 
 ii. 18. 
 
 32. 
 
 ix. 3. 
 
 HISTORY OF SUSANNAH. 
 xvi. 31. 
 
 BEL AND THE DRAGON. 
 33—36. xiv. 25. 
 
 S. MATTHEW. 
 
 1,1. 
 
 
 xi. 5. 
 
 20. 
 
 
 x. 12. 
 
 23. 
 
 
 xi. 14. 
 
 24. 
 
 
 xii. 31. 
 
 2,2. 
 
 
 xii. 9. 
 
 3, 6. 7. &c 
 
 iii. 7< 
 
 11. 
 
 
 iii. 9. 
 
 16. 
 
 
 xvii. 9. 
 
 17. 
 
 
 x. 2. xi. 9. 
 
 4,5. 
 
 
 viii. 7. 
 
 11. 
 
 
 x. 10. 
 
 17. 
 
 
 iii. 14. 
 
 5,17. 
 
 
 iv. 33, x. 18. 
 
 23. 
 
 24. 
 
 xxiii. 3. 
 
 45. 
 
 
 vi. 16. 
 
 48. 
 
 
 vi. 8. 
 
 6,9. 
 
 
 vii. 7. xxiii. 11. 
 
 24. 
 
 
 iv. 4. 
 
 7,6. 
 
 
 i. 3. xvii. 36. 
 
 9. 
 
 
 v. 4. 
 
 8,24- 
 
 -26. 
 
 xiv. 17. 
 
 '9,3. 
 
 
 v. 8. 
 
 10, 20. 
 
 
 xvii. 4. 
 
 23. 
 
 
 xv. 16. 
 
 28. 
 
 
 viii. 3. 
 
 29. 
 
 
 vii. 6. 
 
 34. 
 
 
 vi. 27. 
 
 37. 
 
 
 vii. 15. 
 
 11,3. 
 
 
 iii. 6. v. 11. xiv. 19. 
 
 15. 
 
 
 •xxi. 4. 
 
 27. 
 
 
 vii. 5. x. 1 , 9. xvi. 24. iv. 7 
 vi. 6. x. 1. 
 
 28. 
 
 
 i. 1. 
 
 12, 28- 
 
 -32. 
 
 iv. 16. xvi. 1. xvii. 11. 
 
 40. 
 
 
 xiv. 17. 
 
 13, 13. 
 
 15. 
 
 iv. 19. vi. 28, 29. 
 
 32. 
 
 
 v. 11. 
 
 43. 
 
 
 vii. 16. xi. 34. xvii. 18. 
 
 14, 29- 
 
 -32. 
 
 v. 7. 
 
 16, 13- 
 
 -17. 
 
 xi. 3. 
 
 18. 
 
 
 xvii. 25. 
 
 19. 
 
 
 xiv. 26. 
 
 22: 
 
 23. 
 
 xiii. 5. 
 
 17,2. 
 
 
 x. 7. xiii. 13. 
 
 20. 
 
 
 v. 11. 
 
 18, 10. 
 
 
 vi. 6. vii. 11. 
 
 12. 
 
 
 xv. 24. 
 
 19. 
 
 
 vi. 15. 
 
 23. 
 
 35. 
 
 i. 6. 
 
 19,16- 
 
 -18.21. viii. 6. xvii. 30. 
 
 26. 
 
 
 xvii. 29. 
 
 29. 
 
 
 xvii. 30. 
 
 20, 12- 
 
 -16. 
 
 xiii. 31. xv. 7. 
 
 16. 
 
 
 xv. 7. 
 
 18. 
 
 
 xiii. 6. 
 
 21,9. 
 
 
 xii. 23. xv. 1. 
 
 19. 
 
 
 i. 4. 
 
 31. 
 
 
 iii. 8.x. 11. 
 
 22, 11. 
 
 
 Intr. 3. iii. 2. 
 
 43. 
 
 
 xiv. 28. 
 
INDEX OF TEXTS. 
 
 309 
 
 23,2. 
 37. 
 
 38. 
 39. 
 24,2. 
 3. 
 
 4—15. 
 15. 
 
 16.21.22 
 24. 
 29. 
 
 30. 31. 
 42. 44. 
 
 25, 21. 
 29. 
 30. 
 
 31. &o. 
 35. 36. 
 41. 
 46. 
 
 26, 20. &c. 
 27. 28. 
 47. 
 
 53. 
 62. 
 64. 
 
 27, 4—7, 
 
 24. 25. 
 27—29. 
 51. 
 
 52. 53. 
 63—66. 
 
 28, 1—7. 
 9. 
 
 11. 13. 
 
 10 
 
 xii.. 32. 
 vi. 8. 
 xiii. 33. 
 xv. 1. 
 
 x. 11. xv. 15. 
 xv. 4. 
 xv. 5—9. 
 iv. 15. 
 xv. 16. 
 XV. 17. 
 xv. 3. 
 xv. 21, 22. 
 xv. 4. 
 i. 2. iii. 2. 
 vi. 28. 
 xv. 21, 22. 
 xv. 24, 25. 
 viii. 6. xv. 26. 
 vi. 27. xv. 26. 
 xviii. 29. 
 xiii. 6. 
 xx ii. 1, 7- 
 xiii. 9. 
 xiii. 12. 
 xiii. 16. 
 xiv. 29. 
 , xiii. 11. 
 xiii. 21. 
 
 xiii. 16—18, 27. 
 xiii. 32. 
 xiv. 16—18. 
 xiii. 4. xiv. 5. 
 xiii. 22. xiv. 12, 13.x. 10. 
 xiv. 1, 13. 
 xiv. 14, 20. 
 
 1,1. 
 4,34. 
 9, 24. 
 
 10, 38. 
 
 11, 14. 
 15, 23. 
 
 1,16. 
 
 26. 
 
 32. 
 
 35. 41. 
 
 44. 
 2, 4. 5. 
 
 7. 
 
 10. 
 
 14. 
 
 22. 
 
 28, &c. 
 
 33. 
 
 49. 
 
 ST. MARK. 
 
 iii. 6. 
 vi. 29. 
 v. 9. x. 13. 
 iii. 10. 
 xiii. 18. 
 xiii. 29. 
 
 ST. LUKE. 
 
 x. 10. xvii. 6. 
 
 xii. 1. 
 
 xii. 23. xv. 27. 
 
 xii. 32. xvii. 6. 
 
 iii. 6. xii. 26. 
 
 xii. 31. 
 
 xv. 1. 
 
 x. 10. 
 
 xii. 32. 
 
 xii. 32. 
 
 x. 19. xvii. 7. 
 
 vii. 9. 
 
 vii. 6. 
 
 3,11. 
 
 22. 
 
 23. 
 4,6. 
 
 41. 
 8,18. 
 9, 30. <feo. 
 
 62. 
 
 10, 18. 
 19. 
 
 11, 13. 
 
 12, 11. 
 28. 
 49. 
 
 15, 4. 5. 
 
 7. 
 
 20. 
 
 31. 
 16,9. 
 17,5. 
 
 34. 
 
 21, 11. 
 28. 
 
 22, 48. 
 
 23, 6. 7. 12, 
 32—43. 
 46. 
 
 24, 1. &c. 
 39. 40. 
 49. 
 
 1 
 
 1. 
 3. 
 
 
 
 10. 
 
 11. 
 
 
 12. 
 
 
 
 14. 
 
 
 
 18. 
 
 
 
 23. 
 
 
 
 29. 
 
 
 
 32. 
 
 33. 
 
 2 
 
 ,16. 
 
 
 3 
 
 , 3. 4. 5. 
 
 
 8. 
 
 
 
 14. 
 
 15. 
 
 
 16. 
 
 18. 
 
 
 34. 
 
 
 
 35. 
 
 36. 
 
 4 
 
 ,14. 
 
 
 
 23. 
 
 24. 
 
 
 36. 
 
 
 5 
 
 ,14. 
 
 
 
 17. 
 
 19. 
 
 
 21- 
 
 -26 
 
 
 22. 
 
 
 
 24. 
 
 
 
 37. 
 
 
 
 43. 
 
 
 6 
 
 ,46 
 54. 
 64. 
 
 
 iii. 8. 
 
 iii. 14. 
 
 vi. 17. 
 
 viii. 6. 
 
 x. 15. 
 
 vi. 28. 
 
 xii. 16. 
 
 xix. 8. 
 
 ii. 4. xiii. 31. xvi. 15. 
 
 iii. 11. 
 
 xvii. 12. 
 
 xvi. 21. 
 
 vi. 16. 
 
 vi. 27. 
 
 xiii. 32. 
 
 i. 1. 
 
 xvi. 30. 
 
 i. 1. 
 
 i. 2. 
 
 v. 9. 
 
 xv. 2, 3. 
 
 xv. 6. 
 
 xviii. 34. 
 
 xiii. 9. 
 
 xiii. 14. 
 
 xiii. 30, 31. 
 
 xiii. 33. 
 
 xiv. 11, 12, &c. 
 
 xii. 33. 
 
 xvi. 9. xvii. 12. 
 
 ST. JOHN. 
 
 iii. 14. xi. 10. xii. 1. 
 
 iv. 4. vi. 9. xi. 12, 21. 
 
 xi. 24. xii. 8. 
 
 vii. 13. xi. 9. 
 
 xii. 1,4. 
 
 vi. 5. vii. 11. ix. l.xiv. 27. 
 
 iii. 2. 
 
 xiii. 3, 19. 
 
 iii. 14. xvii. 9. 
 
 vii. 6. 
 
 iii. 4. xi. 9. xvii. 1 1 . 
 
 i. 2. 
 
 xiii. 20. 
 
 v. 10. xi. 6. 
 
 xvii. 19. 
 
 x. 1. xi. 6. xviii. 30. 
 
 xvi. 11. 
 
 xi. 6, 7. xvii. 11, 34. 
 
 xviii. 20. 
 
 -s. 13. 
 
 vii. 6. xi. 23. 
 
 xi. 13. 
 
 xv. 25. 
 
 v. 10. xi. 6. xviii. 30. 
 
 vi.7. 
 
 xii. 2. 
 vi. 6. vii. 
 xxii. 4. 
 xvi. 13. 
 
 11. 
 
310 
 
 INDEX OF TEXTS. 
 
 7,19. 
 
 38. 39. 
 8,29. 
 
 35. 
 38. 
 
 39. 41. 
 8,44. 
 
 49. 
 
 56. 58. 
 10,9. 
 15. 
 18. 
 30. 
 
 11, 14. &c. 
 
 12, 23. 
 24. 
 25. 
 
 13,4. 
 14,6. 
 
 9. 
 
 11. 
 
 16—26. 
 
 15, 1. 
 10. 
 26. 
 
 16, 7—15. 
 17,5. 
 
 10. 
 
 26. 
 18,8. 
 19,11. 
 
 17. 
 
 26. 27. 
 30. 
 34. 
 37. 
 41. 
 20, 1. 
 
 17. 
 19. 
 22. 23. 
 
 27- 
 
 xii. 33. 
 xvi. 11. 
 xt. 30. 
 XT. 27. 
 xi. 10. 
 Tii. 13, 14. 
 
 XT. 14. 
 
 Tii. 5. 
 
 xi. 20. 
 
 Tii. 2. x. 3. 
 
 iT. 7. 
 
 xiii. 6, 28. 
 
 xi. 15. 
 
 v. 9. 
 
 xiii. 6. 
 
 xviii. 6. 
 
 xviii. 30. 
 
 xii. 1. 
 
 Tii. 2. x. 3. xiii. 2. 
 
 xi. 18. 
 
 xi. 16. 
 
 xvi. 14. XTii. 4, 11, 34. 
 
 x. 5. xiT. 11. 
 
 Tii. 5. 
 
 xtj. 4. XTii. 4, 11. 
 
 ib. 
 
 Tii. 10. xi. 20. xiii. 6. 
 
 xi. 23. 
 
 Ti. 16. 
 
 Ti. 26. 
 
 viii. 5. 
 
 xiii. 23. 
 
 Tii. 9. 
 
 xiii. 32. 
 
 iii. 10. xiii. 20, 
 
 xiii. 41. 
 
 xiii. 32. xiT. 5. 
 
 xiT. 12. 
 
 vii. 7. xi. 18. 
 
 xiT. 11, 12. 
 
 xit. 22. xvii. 12.* 
 
 xiii. 39. 
 
 ACTS. 
 
 10, 1. &o. 
 36. 
 
 38. 
 
 48. 
 
 XTii. 28. 
 x. 10. 
 xxi. 2. 
 iii. 3. 
 
 1 
 
 5. 
 
 XTii. 14. 
 
 
 7. 
 
 XT. 4. 
 
 
 12. 
 
 x. 19. 
 
 
 19. 28. 
 
 iT. 19. 
 
 2 
 
 2. 
 
 iii. 9. xvii. 13, 14. 
 
 
 3. 4. <fec. 
 
 XTii. 15, 16, &c. 
 
 
 24. 
 
 xiT. 19. 
 
 
 37. 38. 
 
 iii. 15. 
 
 3, 
 
 1.2. 
 
 XTii. 31. 
 
 5 
 
 1. &e. 
 
 xvi. 17. xvii. 21. 
 
 
 11. 
 
 XTii. 22. 
 
 6 
 
 3. 
 
 XTii. 24. 
 
 8, 
 
 5. 
 
 xiv. 7. XTii. 25. 
 
 
 20. 
 
 XTi. 10. 
 
 9 
 
 1. &o. 
 
 x. 17, 18. xvii. 26 
 
 
 32—42. 
 
 xvii. 27. 
 
 11, l.&c. 26. iii. 29. 
 
 15, 1—30. xvii. 29. 
 
 19, 40. xviii. 26. 
 
 21, 10. 11. xiii. 22. t. xtH. 28, 31. 
 
 26,28. XTii. 31. 
 
 ROMANS. 
 
 1, 3. xii. 23. xiT. 21. 
 
 19. 28. iv. 19. 
 
 2, 15. 16. xv. 26. 
 
 4, 11—23. v. 5, 6. 
 
 5, 10. xxiii. 5. 
 12. 17. xiii. 2, 28. 
 14. xt. 31. 
 17. xiii. 2. 
 
 20. xii. 15. xiii. 31. 
 6,2—4. Intr.2. iii.1,12. xx. 1,6. 
 
 5. iii. 12. xx. 7. 
 
 11. Intr. 5. 
 
 12. xxiii. 13. 
 
 13. xx. 8. 
 19. iv. 19. 
 
 22. x-viii. 30. 
 
 7, 16. iv. 19. 
 
 23. xii. 15. 
 
 8, 9. xvii. 4. 
 11. xvii. 32. 
 
 14. 15. vii. 14. xvii. 4, 5. xxiii. 5. 
 
 17. iii. 15. 
 
 18. xvi. 20. 
 26. xvi. 20. 
 
 28. Intr. I. 
 
 29. xxi. 1. 
 
 34. xiv. 29. 
 
 35. xv. 16. 
 10,6. xiv. 21. 
 
 9. v. 10. 
 
 11, 17-24. xx. 3. i. 4. 
 
 33. vi. 9. 
 
 13, 14. xix. 10. 
 
 14, 9. xt. 26. 
 16, 19. 24. xvii. 26. 
 
 21. xiii. 7. 
 
 30. xvi. 32. 
 16, 18. i v . 2. 
 
 1 CORINTHIANS. 
 
 1,9. Intr. 6. t. 1. 
 18.23.24. xii. 3, 8. Ti.18. 
 
 2, 4. xiii. 8. 
 9. Ti. 9. 
 
 10.11. iv.l6.Ti.6.xi. 13.xvi.23. 
 
 13. xvii. 1. 
 
 3, 12. 15. Tntr. 17- xv. 2. 
 
 4, 15. vii. 9, 13. xi. 9. 
 6,9.10.11. iii. 8. 
 
INDEX OF TEXTS. 
 
 311 
 
 6, 
 
 19. 
 
 7, 
 
 5. 
 
 
 8.9. 
 
 8, 
 
 6. 
 
 
 7. 
 
 9 
 10 
 
 I 2 " 
 
 
 11. 
 
 11 
 
 2. 
 
 
 3. 
 
 
 23. 
 
 12 
 
 1-4 
 
 
 8,9. 
 
 
 28. 
 
 14 
 
 14. 
 
 
 34. 
 
 15 
 
 1. 
 
 
 3.4. 
 
 
 5—20. 
 
 
 16. 
 
 
 25—28 
 
 
 35. 36. 
 
 
 49. 
 
 
 53. 
 
 
 55. 
 
 16 
 
 ,20. 
 
 iv. 23. xii. 26. 
 
 iv. 25. 
 
 iv. 26. 
 
 iv. 16.x. 1, 10. 
 
 iv. 27. 
 
 x. 5. 
 
 x. 7. xiii. 34. 
 
 Intr. 2. xxi. 6. 
 
 xix. 8. 
 
 xi. 14. xiii. 23. 
 
 xxii. 1. 
 
 xvi. 1. 
 
 v. II. xvi. 12. xvii. 2. 
 
 xviii. 27. 
 
 Intr. 14. 
 
 Intr. 14. 
 
 xiv. 1. 
 
 xiii. 34. 
 
 xiv. 21. 
 
 xviii. 17. 
 
 x.9. xv. 29— 31. 
 
 xviii. 17. 
 
 xxiii. 11. 
 
 xviii. 18. 
 
 iii. 11. xiv. 19. 
 
 xxiii. 3. 
 
 2 CORINTHIANS. 
 
 1,3. 
 
 vi. 1. vii. 5. 
 
 2, 15. 
 
 xxi. 4. 
 
 3, 14. 
 
 xv. 32. 
 
 18. 
 
 xxi. 4. xxii. 9. 
 
 4, 3. 4. 
 
 vi. 28, 29. 
 
 5. 
 
 x. 17. 
 
 7- 
 
 x. 15 
 
 5,5. 
 
 i. 2. 
 
 10. 
 
 xviii. 20. 
 
 6, 7. 8. 
 
 xviii. 27. 
 
 14. 
 
 vi. 13. v. 35. 
 
 16. 
 
 xii. 34. xxiii. 11 
 
 10, 14. 15. 
 
 xv. 32. 
 
 11, 14. 
 
 iv. 1. v. 12. xv. 4 
 
 13, 12. 
 
 xviii. 33. 
 
 
 GALATIANS. 
 
 I, 8. 9. 
 
 v. 12. 
 
 16. 
 
 x. 18. 
 
 3, 23. 24. 
 
 iv. 33. 
 
 27. 
 
 xxi. 1. 
 
 4,4. 
 
 xii. 31. 
 
 6. 
 
 xvii. 4. 
 
 26. 
 
 xviii. 26. 
 
 5, 22. 23. 
 
 xvii. 38. 
 
 6, 14. 
 
 xiii. 1. 
 
 
 EPHESIANS. 
 
 1,3.7.8 
 
 xviii. 35. 
 
 5. 
 
 xxi. 1. 
 
 1, 13. 17. 
 
 xvii. 5, 35. xviii. 35 
 
 19. 20. 
 
 xiv. 29. 
 
 2, 4. 5, 
 
 xviii. 35. 
 
 10. 
 
 ii. 1. 
 
 3,5. 
 
 xvii. 33. 
 
 14.15. 
 
 vii. 1, 5. xvii. 4. 
 
 4,5. 
 
 Intr. 7. xvi. 24. 
 
 10. 
 
 xi. 10. xiv. 30. 
 
 11. 
 
 xiii. 29. 
 
 22. 23. 
 
 i. 2. 
 
 30. 
 
 xvii. 37. 
 
 5, 11. 
 
 vi. 19. 
 
 25. 
 
 xviii. 25, 33. 
 
 26. 
 
 iii. 5. 
 
 6,1. 
 
 vii. 15. 
 
 11. 14. 
 
 xxi. 4. 
 
 15. 
 
 Intr. 16. 
 
 16. 
 
 v. 4. 
 
 17. 18. 
 
 xvii. 33. 
 
 1, 19. 
 2,7. 
 
 11. 
 3,1. 
 
 19. 
 4,4. 
 
 13. 
 
 PHILIPPIANS. 
 
 xvii. 4. 
 xv. 23, 25. 
 vii. 5. 
 xviii. 34. 
 xix. 6. 
 xviii. 34. 
 xxi. 4. 
 
 COLOSSIANS. 
 
 1, 
 
 15. 
 
 18. 
 
 xiii. 23. 
 
 
 16. 
 
 17. 
 
 iv. 4. xi. 24. 
 
 
 20. 
 
 
 xiii. 14, 33. 
 
 2 
 
 8. 
 
 
 iv. 1,2. 
 
 
 10. 
 
 
 xiii. 23. 
 
 
 11. 
 
 12. 
 
 v. 6. 
 
 
 13. 
 
 14. 
 
 Intr. 17. 
 
 
 15. 
 
 
 xiii. 36. xx. J 
 
 3 
 
 1. 
 
 
 xiv. 29. 
 
 
 9. 
 
 
 iii. 7- xx. 2. 
 
 
 10. 
 
 
 i. 2. 
 
 
 20. 
 
 
 vii. 15. 
 
 1 THESSALONIANS. 
 
 4, 
 
 12. 
 
 xviii. 17. 
 
 
 15. &c. 
 
 xiv. 30. xv. 19,21. xviii 
 29. 
 
 6 
 
 21. 22. 
 
 vi. 36. 
 
 
 23. 
 
 xxiii. 23. 
 
 2 THESSALONIANS. 
 
 2, 3. &c. 
 
 xv. 9. 
 
 '4. 
 
 xv. 15. 
 
 9. 
 
 xv. 14, 15 
 
 10. 11. 
 
 XV. 17. 
 
 15. 
 
 v. 12. 
 
312 
 
 INDEX OF TEXTS. 
 
 
 1 TIMOTHY. 
 
 1,4. 
 
 xvii. 33. 
 
 13, 14. 
 
 x. 18. 
 
 2, 5. 6. 
 
 x. 5. xiii. 2. 
 
 3, 16. 
 
 xviii. 25. 
 
 4,3. 
 
 iv. 27. 
 
 5,21. 
 
 v. 13. 
 
 23. 
 
 iv. 27. 
 
 6, 13—16 
 
 . v. 13. 
 
 20. 
 
 xt. 33. 
 
 23. 
 
 iv. 27. 
 
 
 2 TIMOTHY. 
 
 1,14. 
 
 xvii. 32. 
 
 2,8. 
 
 xii. 23. 
 
 3,7. 
 
 vide iv. 2- 
 
 4, 3. 4. 
 
 xv. 9. 
 
 
 TITUS. 
 
 2, 11. 
 
 xv. 2. 
 
 3,4. 
 
 xviii. 35. 
 
 5. 
 
 xix. 10. 
 
 
 HEBREWS. 
 
 1,1. 
 
 xi. 1. 
 
 2. 
 
 xi. 24. 
 
 3. 
 
 xiv. 25, 29. 
 
 6. 
 
 vide xi. 4. 
 
 8.9. 
 
 xi. 15. 
 
 13. 
 
 xiv. 29. 
 
 2, 13. 
 
 i. 6. 
 
 14. 
 
 iii. 11. xix. 4. 
 
 3, 13. 
 
 xv. 32. xxiii. 15 
 
 14. 
 
 xxi. 1. 
 
 5,2. 
 
 x. 11, 14. 
 
 5. 
 
 x. 11. 
 
 13. 14. 
 
 iv. 31. 
 
 6, 18. 
 
 x. 14. 
 
 7,3. 
 
 xv. 32. 
 
 21. 24. 
 
 x. 14. 
 
 26. 
 
 x. 4. 
 
 9,11. 
 
 x. 16. xiii. 32. 
 
 19. 
 
 iii. 5. 
 
 10, 1. 
 
 xvii. 29. 
 
 12. 
 
 xiv. 29. 
 
 15. 
 
 xvii. 33. 
 
 19. 20. 
 
 xiii. 32. 
 
 22. 
 
 iii. 4. 
 
 29. 
 
 xvii. 5. 
 
 11, 1.6. 
 
 v. 1, 4. 
 
 8. 9. &e 
 
 v. 5. 
 
 26. 27. 
 
 x. 7. 
 
 12,2. 
 
 xiv. 29. 
 
 15. 
 
 Intr. 2. 
 
 12, 16. 
 
 iv. 24. xv. 25. 
 
 21. 
 
 xii. 13. 
 
 13,4. 
 
 iv. 25. 
 
 8. 
 
 xii. 17. 
 
 
 ST. JAMES. 
 
 1,2. 
 
 xxiii. 17- 
 
 5. 
 
 xiii. 8. 
 
 17. 
 
 vii. 5. 
 
 2,23. 
 
 v. 5. 
 
 
 1 ST. PETER. 
 
 1,11. 
 
 xvii. 4. 
 
 17. 
 
 vii. 14. 
 
 19. 
 
 xix. 3. 
 
 2,1. 
 
 xxiii. 1. 
 
 4—6. 
 
 x. 3. 
 
 6.8. 
 
 xiii. 35. 
 
 22. 23. 
 
 xiii. 3, 5. 
 
 24. 
 
 Intr. 5. xiii. 33. 
 
 3, 21. 22. 
 
 xiv. 29. 
 
 5,7. 
 
 vii. 14. 
 
 8. 
 
 iv. 1. x. 3. xix. 1, 10 
 
 14. 
 
 xxiii. 3. 
 
 2 ST. PETER. 
 
 1,4. 
 
 
 xxii. 3. 
 
 3, 13. 
 
 
 vide xv. 3. xviii. 15 
 
 
 1 
 
 ST. JOHN. 
 
 1,8. 
 
 
 xxiii. 16. 
 
 9. 
 
 
 Intr. 6. 
 
 2, 15. 
 
 
 vii. 14. 
 
 19. 
 
 
 vi. 14. 
 
 20. 
 
 
 xxi. 1. 
 
 22. 23. 
 
 
 vii. 5. x. 1, 14. 
 
 27. 
 
 
 xxi. 7- 
 
 3,8. 
 
 
 ii. 4. 
 
 10. 
 
 
 vii. 13. 
 
 4, 18. 
 
 
 xiv. 13. 
 
 5,1. 
 
 
 xi. 7. 
 
 
 2 
 
 ST. JOHN. 
 
 11. 
 
 
 vi. 19. 
 
 5, 5. 
 12, 3. 
 
 REVELATION. 
 
 x. 3. 
 
 xv. 27. 
 
 .,' 
 
 BAXTER, PRINTER, OXFORD.