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-l^OiOGICAL  SE^^ 


I 

LIBRARY    OF    FATHERS 

OF  THE 

HOLY  CATHOLIC   CHURCH, 

ANTERIOR    TO    THE    DIVISION    OF    THE    EAST    AND    WEST. 

TRANSLATED    BY    MEMBERS   OP    THE    ENGLISH    CHURCH. 


YET    SHALL    NOT    THY   TEACHERS    BE   REMOVED    INTO    A   CORNER    ANY    MORE,    BUT 
THINE    EYES    SHALL    SEE   THY   TEACHERS.      Isaiah  XXX.  20. 


VOL.    II. 


OXFORD, 

JOHN  HENRY  PARKER ; 

J.  G.  AND  F.  RIVINGTON,  LONDON, 

MDCCCXXXVIII. 


B.vXTKlt,  PKINTEK,  OXFORD. 


TO    THE 
MOST    REVEREND    FATHER    IN    GOD 

WILLIAM 

LORD    ARCHBISHOP    OF    CANTERBURY, 
PRIMATE    OF    ALL    ENGLAND, 

KORMERLY    REGIUS   PROFESSOR   OF   DIVINITY    IN   TH£    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, 

A^D  oi 

GRATITUDE     FOR    HIS    EPISCOPAL    KINDNESS. 


THE 


CATECHETICAL     LECTURES 


OF 


S.    CYRIL, 


ARCHBISHOP  OF  JERUSALEM, 


TRANSLATED, 


WITH    NOTES    AND    INDICES. 


OXFORD, 

JOHN  HENRY  PARKER ; 

J.  G.  AND  F.  RIVINGTON,  LONDON. 

MDCCCXXXVIII. 


BAXTER,  PRINTEK,  OXFOED. 


THE 

CATECHETICAL    LECTURES 

OF 

S.    CYRIL, 

ARCHBISHOP  OF  JERUSALEM. 


PREFACE 


S.  Cyril,  the  author  of  the  Catechetical  Lectures  which 
follow,  was  bom  in  an  age  ill  adapted  for  the  comfort  or 
satisfaction  of  persons  distinguished  by  his  peculiar  character 
of  mind,  and  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,  fi'om  a  fear  of  being  considered  Alexandrians 
or  Athanasians,  and  a  notion,  for  one  reason  or  other,  that 
it  was  thus  pursuing  a  moderate  coru-se,  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  Nicaea,  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  Caesarea,  Cyril,  Meletius, 
Eusebius  of  Samosata,  Basil  of  Csesarea  (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  misimderstood 
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  Homolision  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  Homousion%  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.  7.  xvi.  23.  t>  Lect.  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. 

Cyril  is  said  to  have  been  the  son  of  Christian  parents,  but 
the  date  and  place  of  his  birth  is  unknown.  He  was  bom  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  Coesarea% 
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  •'.  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',  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 

'^  V.  Diss.  Bened.  p.  xviii  sq.  iv.  7.  xi.  4.  9.  18. 

d  Theod.  ii,  26.  ^  Jer.   Chron.    Socr.  ii.   38.   Sozom. 

«  The  xxTa-rdvTa'dfioiiv.  vid.  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  v^^as  then  raised  by  Acacius  to  the 
Episcopate,  when  he  persecuted  Heraclius,  whom  Maximus 
had  consecrated  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^. 
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'*; 
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 
Eustathius  of  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  Homoiision ;  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  Homoiision', 


g  Socrat.  ii.40.  Sozom.  iv.  25.  Theod.  k  Hilar,    de    Synod.   77,  88.   &c.  v. 

ii.  27.  fragm.  II.  4.  (Ed.  Ben.  Cyr.  p.  Ix.  D.) 

h  Theodor.  ii.  26.  '  Athan.  de  Synod.  41. 
i  Sozom,  iv,  25.   Philostorcf.  iv.  12. 


PREFACE.  V 

or  than  S.  Basil  of  Caesarea,  who  till  a  late  period  of  his  life 
was  an  intimate  friend  of  Eustathius. 

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'',  and  from 
the  Prophecies  boldly  foretold  its  failure. 

He  was  once  more  driven  from  his  see,  during  the  reign  of 
the  x4rian  Valens*^,  (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',  which  formally  restored  the  latter  to  his  see,  and  in 


J"  V.  Dissert.  1.  Ed.  Bened.  p.  Ivi.  F.  1  Sozom.  iv.  30.  Jeiom.  Catal.  Script. 

"  Sozom.   iv.  25.    Philostorg.  iv.  12.  Eccles.  112. 
V.  1.  r  Socrat.  v.  8.  Sozom.  vii.  7.   v.  Dis- 

°  Sozom.  V.  5.  sert.  Bened.  p.  Ixxxii. 
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  Arians '."  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  Chnrch  on  our  deference 
are  inconsiderable ;  for  it  happens,  not  unnaturally,  that  the 
works  which  have  been  j)reserved,  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- 

s  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  \vorks 
to  be  translated  have  been  viewed  simply  and  plainly  in  the 
light  of  witnesses  to  an  historical  fact,  viz.  the  religion  w^hich 
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  seems  hardly  conceivable  that  a  fact  so  public 
and  so  great  as  the  religion  of  the  first  Christians  should  be 
incapable  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  corruption  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 
Chm'ch,  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  ^vhich  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  have  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  text,  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  j^rove  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  but  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- 
cation, history,  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  concm'rence  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 
Afiican,  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  wTote  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 

t  iv.  7.  &c.  ^  xii.  25. 

'J  Introd.  It),  ii.  5.  iii.  4.  11.  xii.  15. 


X  PREFACE. 

whatever  cause  from  what,  speaking  historically,  may  be 
called  the  Athanasian  School,  suspicious  of  its  adherents,  and 
suspected  by  them;  yet  he,  when  he  comes  to  explain  himself  ^ 
expresses  precisely  the  same  doctrine  as  that  of  Athanasius  or 
Gregory,  while  he  merely  abstains  from  the  particular  theolo- 
gical 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  Nicsea  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.  CyriP,  with  Eusebius  of 
Csesarea,  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  Chtu'ch  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  j)ractical  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 


y  iv.  7.  vi.  1.  X.  and  xi.  xii.  1.  de  Synod.  12.  (ed.  Bened.  Cyr.  lii.  B.) 

2  V.  Hilar.  Contr.  Con^t.  3.  12.  Athcn.         a  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  or 
perplexity  will  often  attach  to  the  Fathers,  and  to  the  Catholic 
Faith,  and  to  those  who  are  enforcing  the  latter  by  means  of 
the  foi-mer.  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  in  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,  hidden  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  ttiVt^v 
^sqMv, — when,  as  we  trust,  all  that  is  inhannonious  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  pei-plexity  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  sepai'ate  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, 
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- 
preter. 

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  in- 
spired 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  difficult  one,  of  various  writers  who  advocate  the 
use  of  x\ntiquity,  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  strenu- 
ously 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  ex- 
position 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  ivords  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  inter- 
preting a  word,  it  cuts  away  all  but  one,  or  if  it  recognizes 
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  argumentativelj,  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  ne- 
cessarily adding  to  Scripture  because  he  maintains  the  propo- 
sition, "  religious  opinions  matter  not,  so  that  a  man  is  sincere," 
a  proposition  not  in  terfninis  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  a/'rangement, 
and  to  the  ivords  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  explicitly  and 
determinately  than  he  finds  them,  and  inasmuch  as  there 
may  be  difficulty  in  duly  referring  every  part  of  the  ex- 
plicit 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  doctrine  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 
existing  in  the  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  w^ords  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,  piecemeal  text  by  text  into  doctrine  by  doctrine;) 
— or,  on  the  other  hand,  by  a  blessing  of  the  Spirit  upon 
studying  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  give  no  sense  to  Scripture,  who  think  it  matters 
not  w^hether  it  has  any  sense  or  not.  As  to  the  case  of  a  dif- 
ference eventually  occumng  in  any  instance  of  importance, 
between  what  an  individual  considers  to  be  the  sense  of 
Scripture  and  that  w^hich  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.  Such  a  person  however,  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  contained  in  Scripture, 
than  as  to  the  passages  in  which  these  are  contained  and  their 
comparative  force  in  each;  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,  and 
their  view  of  the  sense  in  consequence  to  be  assigned  to  parti- 
cular 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 
WTitings  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  to  be 
proved  from  Scripture.  But  ivhere  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  obUged  them  to  appeal  to  Scripture  in  behalf 
of  a  certain  cardinal  doctrine  which  they  held  by  uninterrupted 
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  occun'ed  should  contain  appeals  to  Scrip- 
ture of  a  less  cogent  character,  and  evidencing  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  w^e  fail  to  see,  she  should  be  as 
unable  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  sufliciently,  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  {oixoiog  h 
TracTiv)  to  the  Father;  (Lect.  xi.  18.)  and  the  text.  Except  a 
man  he  horn  of  water  and  of  the  Sjnrit,  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  interprets, 
Surely  God  is  in  thee,  (Isai.  45,  14.)  of  the  Indwelling  of  the 
Father  in  the  Son.  (Lect.  xi.  16.) 


xviii  PREFACE. 

And,  while  it  is  not  at  all  sm-prising  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  remark  without 
the  Holy  Scriptures ;  nor  be  drawn  aside  by  mere  proba- 
bilities, 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  salva- 
tion, which  is  of  our  faith,  is  not  by  ingenious  reasonings,  but 
by  proof  from  the  Holy  Scriptures."  (Lect.  iv.  17.) 

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  imlearned,  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.  And  as  the  mustard 
seed  in  a  little  grain  contains  many  branches,  thus  also  this 
Faith,  in  a  few  words,  has  enfolded  in  its  bosom  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 ''. 

So  much  on  the  Scripture  proof  of  docti'ine  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^,  they  felt  little  difficulty  in  multiplicity  of  inter- 
pretations, or  fear  of  inconsistency.      And  while  such  a  prin- 

b  xi.  12.  xii.  5.  xiii.  8,  9.  xiv.  2.  xvi.         «*  xii.  16.  xiii.  14.  ix.  13. 
1,  2.24.  e  iii.  16.  vi.  2P.,  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  qualifications,  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 
interpreting,  "  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  ynidst  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  fi'om  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  con- 
demnation of  the  Jews  and  the  baptismal  pardon  of  Christians, 
he  adds,  "  For  nothing  happened  without  a  meaning,  (ouSsv 
gijcvj  ysyovsv.)     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  bestowed  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.  ixi 

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 intei-pret  it  for  us.  It  is  j)resumed  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  they  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  circumstances 
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^,  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  he  was  not  a  natural  historian,  without  hurting 
his  theological  character.  It  is  true  that  he  believed  in  the 
existence  of  the  Phoenix^,  and  argued  from  the  analogy  afforded 
by  it  in  favour  of  the  Resun-ection.  That  is,  he  was  philoso- 
phical on  false  grounds.  And  in  like  manner  persons  have 
proved,  as  they  thought,  the  Noachical  deluge  from  bones 
found  on  the  top  of  hills,  or  have  attributed  it  to  the  action 
of  a  comet,  or  have  believed  or  doubted  the  existence  of  the 

f  Led.  iv.  10.  x.  19.  xiii.  4.  ?  xviii.  8. 


Notice  concerning  the  Churches  in  which  the  Lectures 
were  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  em- 
ployed 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  iiTeligious  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  eailh 
from  other  places,  they  conceal  the  whole  place;  and  then 
raising  it  up  high  and  paving  it  with  stones,  they  bury  the 
divine  treasiure  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  o-ood 
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  w^ith  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. 


XXVll 

"  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  quadrangular 
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**,  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  porticoes,  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  Basihca  is  subjoined  : — 

^  i.  e.  the  Apsis  where  the  Altar  was. 


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.  38.) 

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  caves,  (Lect.  xiv.  9.)  an 
inner  and  an  outer,  of  which  the  latter  was  destroyed  by  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  rock,  is  shaped  round  outside  like  a  horseshoe  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. 
(Lec\  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  vvas  a  wild  desolate  spot,  some  traces  remaining  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  con- 
nected 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. 


THBOLOGIOiiL/ 
CATECHETIQAL    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,  inake  you  clean;  init  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, 
saith  the  Lord :  though  your  sins  he  as  scarlet,  they  shall 
he  as  white  as  snow;  though  they  he  red  like  crimson,  they 
shall  he  as  wool.  If  ye  he  willing  and  ohedient,  ye  shall 
eat  the  good  of  the  land. 

[Probably  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  he  upon  him,  and  the 
wickedness  of  the  wicked  shall  he  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  lauiful  and 
right,  he  shall  surely  live,  he  shall  not  die.  All  his  trans- 
gressions that  he  hath  committed,  they  shall  not  he  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  ivere  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  shoidd  walk  in  newness  of  life. 

[Probably  in  the  first  week.] 
LECTURE  IV. 

rage  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  substa^ice  of  things  hoped  for,  the  evidence  of 

things  not  seen:  for  by  it  the  elders  obtained  a  good  report. 


CONTENTS.  xxxiii 

LECTURE  VI. 

Page  Go. 
ON  THE  UNITY  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  ivith  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   Christy  of  ichom   the  ivhole  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 y  the  Mighty  God;  the  Lord  of  Hosts  is  His  Xante, 

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?    Gird  tip  now  thy  loins  like  a  man;  for  I  tdll 
demand  of  thee,  and  answer  thou  Me. 

c 


xxxiv  CONTENTS. 

LECTURE  X. 

Page  9». 
ON  THE  ONE  LORD,  JESUS  CHRIST. 

1  Corinthians  viii.  5,  6. 
For  though  there  he  that  are  called  gods,  whether  in  heaven  or 
in  earth,  (as  there  be  gods  7nany  and  lords  inany,)  hut  to  us 
there  is  One  God  the  Father,  of  whom  are  all  things,  and 
tve  in  Him ;  and  one  Lord  Jesus  Christ,  hy  whom  are  all 
thittgs,  and  ive  hy  Him. 


LECTURE  XL 

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  hy  the  Prophets,  hath  in  these 
last  days  spoken  unto  us  hy  His  Son. 

[Next  day  to  the  tenth.] 


LECTURE  XI L 

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 
vnll  L  tempt  the  Lord.  And  he  said,  Hear  ye  notv,  O 
House  of  David;  is  it  a  small  thing  for  you  to  weary  men, 
but  u'illye  weary  my  God  also?  Therefore  the  Lord  Him- 
self shall  give  you  a  sign;  Behold,  a  Virgin  shall  conceive, 
and  hear  a  Son,  and  shall  call  His  Name  Lmmanuel. 

[Next  day  to  the  eleventh.] 


CONTENTS.  XXXV 

LECTURE  XIII. 

Page  142. 
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  cdso  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. 

[On  a  Monday  in  the  beginning  of  the  month  Xanthicus,  (April,)  shortly  after  the 

Equinox.] 

LECTURE  XV. 

Page   1S.3. 

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,  S^c.  .  .  .  TJie  judgment  was  set,  and  the  books 

were  opened,  S^c.  .  .  .  I  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,  S^c. 
.  .  .  His  dominion  is  an  evei'lasting  dominion,  which  shall 
ifot  pass  away,  S^c. 


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,  bretliren,  I  wovld  not  have 
you  ignorant.  .  .  .  Now  there  are  diversities  of  gifts,  but  the 


same  Spirit. 


[A  few  days  before  Easter.] 


LECTURE  XVIL 

Pag«  220. 
ON  THE  HOLY  GHOST. 

1  Cor.  xii.  8. 

For  to  one  is  given  by  the  Spirit  the  word  of  wisdom;   to 

another  the  tvord  of  knoivledge  by  the  same  Spirit;  8^c, 

[A  few  days  before  Easter.] 


LECTURE  XVIIL 

Page  240. 

ON  THE  RESURRECTION  OF  THE  FLESH,  THE  CATHOLIC 
^  CHURCH,  AND  THE  LIFE  EVERLASTING. 

Ezekiel  xxxvii.  1. 
The  hand  of  the  Lord  ivas  upon  me,  and  carried  me  out  in  the 
Spirit  of  the  Lord,  and  set  me  doicn  in  the  midst  of  the  valley 
which  was  full  of  hones. 

[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  25S. 

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  it  horn  he  may  devour, 
Sic. 

[On  Monday  in  Easter  Week.] 


LECTURE  XX. 

(on  THE  MYSTERIES.     II.) 

Page  263. 

ON  THE  RITE  OF  BAPTISM. 

Roni.  vi.  3—14. 
Know  ye  not,  that  so  many  of  us  as  tcere  baptized  into  Jesus 
Christ  icere  baptized  into  his  death?  S^-c.  .  .  .for  ye  are  not 
tinder  the  law,  but  under  grace. 

[On  Tuesday  in  Easter  Week.] 


LECTURE  XXI. 

(on  the  mysteries.     III.) 

Page  267. 

ON   THE   HOLY   CHRISM. 

1  John  ii.  20—28. 

But  ye  have  an  unction  from  the  Holy  One^  S^c 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.     IV.) 

Page  270. 

ON  THE  BODY  AND  BLOOD  OF  CHRIST. 

1  Cor.  xi.  23. 

/  Jiare  received  of  the  Lord  that  which  also  I  delivered 
unto  you,  That  the  Lord  Jesus,  the  same  night  in  ivliich  He 
was  betrayed,  took  bread,  S^c. 

[On  Thursday  in  Easter  Week.] 

LECTURE  XXIII. 

(on  the  mysteries,   v.) 

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,  8$c, 

[On  Friday  in  Easter  Week.] 


CREED  OF  THE  CHURCH  OF  JERUSALEM, 

[Collected  from  St.  Cyril's  Lectures,] 

We  believe  in  One  God,  the  Father  Ahnighty,  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. 


few, 


catecheticaiTlectures 


S.    CYRIL, 

ARCHBISHOP    OF   JERUSALEM. 

ADDRESSED  TO 

CANDIDATES   FOR   BAPTISM. 


INTRODUCTORY  LECTURE. 

1.  Already  is  there  on  you  the  savour  of  blessedness,  O    v^O 
ye  who  are  soon  to  be  enlightened:  already  are  you  gathering ^«'-'^«- 
spiritual  flowers,  to  weave  heavenly  crowns  withal :  already '"*'""■ 
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  he  who  hath  said. 
To  them  that  love  God,  all  things  work  together  for  good.  Rom.  8, 
God  is  indeed  lavish  in  His  benefits :  yet  He  looks  for  each     *  , 
mans  honest  resolve:  so  the  Apostle  subjoins.  To  those  2choaif. 
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  enhghtened*.     His  body  he  dipped 

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  con- 

B 


2   Baptism  is  offered  to  all^  hut  to  the  unprepared  is  a  curse. 

iNTiioD.His  body  went  down  and  came  up;   but  his  soul  was  not 
^^^^-  buried  together  with  Christ,  nor  with  Him  raised.     I  mention 
(^•)     such  instances  of  falls,  that  thou  mayest  not  fail ;  for  these 
1  Cor.    things  happened  to  them  for  ensamples,  and  they  are  written 
10,  11.  y^y  ff^g  admonition  of  those,  who  up  to  this   day  are  ever 
coming.     Let  no  one  of  you  be  found  tempting  grace :  let  no 
Heb.l2,roo^  of  bitterness  spring  up,  and  trouble  you:  let  not  any  of 
^^'        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 
^^"        mamage  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  camest  in,  thou 
didst  see  the  glistering  fashion  of  the  guests.    Shouldest  thou 
iliX$uv.  not  have  learned  at  least  from  what  thou  sawest?     Shouldest 
iiAxh;,  ^]^Q^  jjQ^  have  made  a  seasonable  retreat,  that  thou  mi gh test 

accord-  ° 

ing  to  have  a  seasonable  return :  but  now  hast  thou  tm-ned  in  unsea- 
bon'T'  sonably,  that  unseasonably  thou  mightest  be  thrust  out.  So 
emenda-  he  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  cast  him  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 


tion. 


ia\io\iiKuv 


Those  who  come  lightly^  must  not  go  hack^  but  heconte  serioHs.  8 

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?  View  est  thou 
her  order  and  discipline,  the  reading  of  the  Scriptures,  the  xt 
presence  of  the  religious,  the  course  of  teaching?  Let  then ''f ^'^ 
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  oiFwhat  thou  hadst,  cloke  it  not  over:  put  off, 
I  pray  thee^  fornication  and  imcleanness,  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  saTve:  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  j)m'pose, 

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  i?ideed  to  nom.  6, 
shif  but  alive  imto  righteousness.  Die  then  to  thy  sins,  and  }^p  ,  ^ 
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; 

b  In  some  Churches  this  period  was  of  Churches  of  Italy  it  seems  to  have  been 
thirty   days ;    in  other  twenty ;    in  the     more  than  forty. 

B  2 


4  Baptism  caniiot  he  ad)nuildered  inure  than  once. 

Introd.  hearing  mysteries,  yet  not  understanding :  hearing  Scriptures, 
— !^^-  yet  not  knowing  tlieir  depth.     Thou  no  longer  hearest  with 
the  ears,  but  thou  hearest  within;    for  the  indwelhng  Spirit 
henceforth  fashions  thy  mind  into  a  house  of  God.     When 
thou  shalt  hear  what  is  wTitten  concerning  mysteries,  then 
thou  shalt  understand,  what  hitherto  thou  knewest  not.     And 
think  not  it  is  a  trifle  thou  receivest.     Thou,  a  wretched  man, 
a-iVTfl,-,  a  receivest  the  Name  of  God ;  for  hear  the  words  of  Paul,  God  is 
lul^S'fi^^^^if^'^'    and  another  Scripture,  God  is  faithful  and  just. 
justijied.  This  the  Psalmist  foreseeing,  since  men  were  to  receive  the 
9  Uohn  Name  ascribed  to  God,  said  in  the  person  of  God,  I  have  said, 
1,9-       ye  are  Gods,  and  are  all  the  children  of  the  Most   High. 
g  ^-  ^"'    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  wg  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 }  I  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 

«  The  Marcionites  allowed  of  Baptism  ciator  beinaj  ordained)  the  words  or  water 

three  times.  Epiph.  Haer.  xlii.  3.   Valen-  was  not  duly  used.     S.  Cyprian,  and  the 

tinus  twice.   Hieron.  inEph.iv.  5.    What  African  Church  of  his  day,  considered  it 

Cyril  says  about  heretical  baptism  should  invalid  in  all  cases ;  so  did  the  Churches  of 

be  observed.     The  Roman  Church  con-  Asia  Minor  at  the  same  date.    S.Dionysius 

sidered  it  invalid  only  when  (the   offi-  of  Alexandria  is  claimed  on  both  sides. 


Exorcisttis  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  pm*e,  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'',  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  uj^on  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,  smTendering  ourselves  (6.) 
and  hoping;  so  may  the  God  of  all,  seeing  oiu*  purpose, 
cleanse  us  from  sins,  and  imiDai't  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  leani  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  I  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 

'1  For  this  custom,  vid.  Bingham,  An-     Disseit.  xii.  13. 
tiq.  X.  1.   <$.  12,   Basnag.  Aiinal.  vol.  li. 


6      Christian  doctrine  to  be  withheld  from  Catechumens. 

I NTnoD.  to-morrow.  On  the  contrary,  the  teaching  concerning  the 
— i^  laver  of  regeneration,  dehvered  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  oin*  former  labour. 
But  stone  must  succeed  stone  in  course,  and  comer  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  them  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,  Wh  it  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,  ff;^o\ci- 
and  knotv  that  I  am  God.     If  thou  seest  the  Believers  minis-  ^g  7isen-* 
tering  without  care,  yet  they  enjoy  security,  they  know  whdl gaged, 
they  have  received,  they  are  in  possession   of  grace.     But  ^q*     ' 
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  feai*. 

14.  And  w^hen  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,  /  siijfer  i  Cor. 
not  a  woman  to  speak  in  the  Church:   and  let  the  mai'ried '^' ^''• 
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;   forJg^Y?.^' 
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  yom-  soul  be  forged  as  metal.    Let  the  stubbornness 


8  The  henejits  of  Baptism^ 

iNTnoD.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**,  concerning 
Ps.  139,  which  it  is  said.  The  darkness  shall  not  he  darkened  from 
'  ^^^'thee,  and  the  night  shall  he  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 
ffuZ^rlfAt-  receiving  salvation.     Even  now  let  your  ears  ring  with  the 
Acts  2,'  sound :    long  for  that  glorious  sound,  which  after  your  sal- 
47.        vation,  the  angels  shall  chant  over  you.  Blessed  are  they  ivhose 
ed  in  our  iniquities  have  heen  forgiven,  and  ivhose  sins  have  heen  covered; 
IZhTs'  w^^^^^'  ^i^^  stars  of  the  Church,  you  shall  enter  in  it,  bright 
ihoii  Id  be  in  the  outward  man  and  radiant  in  your  souls. 
*TlO  )       ^^'  ^^'^^^  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 
make  thee  worthy  of  the  heavenly  and  immortal  mysteries. 

•'  On  Easter  Eve  lights  were  kept  burn-     Vid.  Nyssen.  Orat.  4.in  Resur.  pp.867.  8. 
ing  in  the  Church  all  through  the  night.     Euseb.vit.Const.iv.22.iVaz.Orat.42.p.(j76. 


though  in  the  eyes  of  the  world  an  unprojitahle  element.     0 

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  di'agon  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  everlast- 
ing salvation. 

17.  We  indeed,  as  men,  charge  and  teach  these  things;  (11.) 
for  you,  see  you  make  not  our  building  hay,  and   sfubhle,\CoT.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 
yom*   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  foinner 
trespasses  ;    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  i\\eff<p^xyi- 
Holy  Spirit,  throughout  all  ages,  in  Christ  Jesus  our  Lord,  ^^f"^^^^ 
to  whom  be  glory  for  ever  and  ever  1    Amen.  **^«>'- 


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  1. 

ON  THE  PURPOSE  OF  MIND  NECESSARY  FOR  J3APTISM. 


Isaiah  i.  16 — 19. 

Wash  i/ou,  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  ividow.  Come  noiv,  and  let  us  reason  together,  saith  the 
Lord  :  though  your  sins  be  as  scarlet,  they  shall  be  as  ivhite  as 
snow  ;  though  they  be  red  like  crimson,  they  shall  be  as  wool. 
If  ye  be  icilling  and  obedient,  ye  shall  eat  the  good  of  the  land. 

Lect.        1.  Disciples  of  the  New  Testament,  and  communicants  in 
I. 


the  mysteries  of  Christ,  as  yet  indeed  by  calHng  only,  but  ere 

Ezek.     long  by  grace,  make  you  a  new  heart,  and  a  new  spirit,  that 

'     *  there  may  be  gladness  among  the  inhabitants  of  heaven ;  for 

Lukel5,if  oter  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 

yom'selves  to  a  good,  a  most  glorious  path;    run  with  awe 

the  race  of  godliness.    Here  is  presept,  all-prepared  to  redeem 

Mat.  1 1 ,  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  sm6',  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.  11 

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 
Heav^en.     Put  off  the  old  man,  which  is  corrupt  according  to  Eph.  4, 
the  deceitful  lusts,  by  means  of  the  Confession ;    that  you  (^^J  3'*' 
may  2^ut  on  the  neiv  man,  ivhich  is  renewed  after  the  kno?i>  lO- 
ledge  of  Him  that  created  him.     Get  you  the  earnest  of  the'^  Cor. 
Holy   Spirit,  through   faith,  that   you   may  be   able   to   be   ' 
received   iiito    the   everlastiiig   habitations.      Come   for   the  r^ukeK), 
mystical  Seal,  that  you  may  be  well-known  to  the  Master :  be  \.}^^  ^y. 
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  bom  by  means  of  parents 
who  are  seen,  but  our  souls  are  bom  again  by  means  of  faith; 
for  the    Spirit   hloiceth   where   It    listeth.     And   then   it   is  John  3, 
given  thee  to  hear,  if  thou  be  worthy.  Well  done,  thou  good ^'i,a.25, 
and  faithful  servant,  when  thy  conscience  is  found  clean  fi'om  ^^• 
hypocrisy. 

3.  For  if  there  be  any  one  here  who  thinks  to  tempt  grace,  (•^•) 
he  deceives  himself,  and  knows  not  its  power.  Keep  thy  soul 
free  from  hypocrisy,  O  man,  by  reason  of  Him  who  search eth 
hearts  and  reins:  for  as  those  who  make  a  levy  for  war  inquii'e 
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  recognize :  that  the  one  may  be  scared  away  and 
flee,  and  the  others  may  attend  on  it,  as  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.  Sucli  thou  art  receiving,  no  perishable  instrument,  but 
a  spiritual.     Henceforth    thou    art   planted   in   the  paradise 
Tov  vo^n-   which  the  mind  sees.     Thou  receivest  a  new  name,  which 
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,  <3i-^J"  barrenness.     Rather,  may  all  be  able  to  say,  /  am  like  a 
^0.        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 
l^art  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  ac- 
'    '      cepted,  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  fixith  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  j^rayer,  for  thy 
r^«x«-   soul's  sake  ?    Be  still,  and  know  that   I  am  God,  saitli  the 
duen-     Scripture.     Give  over  talking  many  idle  words,  neither  back- 
^^^^''    bite,  nor  lend  a  willing  ear  to  backbiters,  rather  be  prompt  to 
1. 


Preparation  necessary  for  Baptism.  l-i 

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  ac- 
cording 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  off e nces,M ait.  \8, 
while  thou  thyself  hast  not  remitted  even  the  small  offence  of'^f~^^- 
thy  fellow-servant.?    Attend  diligently  at  Church:    not  only^y,j^^„;^ 
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  coui'se  to  be  watered  and  tended, 
it  is  much  more  right  after  the  planting.     Wrestle  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, 
J7ie  Lord  is  my  sheplterd,  therefore  can  I  lack  nothing ;    He  Ps.  23, 
shall  feed  me  in  a  green  pasture,  and  lead  Tne  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  /,  and  the  children  whom  G'odUeh.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  POAVER  OF  REPENTANCE  FOR  THE  REMISSION  OF  SIN. 


EzEKiEL  xviii.  20 — 23. 

The  righteousness  of  the  righteous  shall  he  upon  him,  and  the 
zvickedness  of  the  wicked  shall  be  upon  him.  But  if  the  ivicked 
ivill  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  he  mentioned  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  ivays,  and  live  ? 

Lect.        1.  Sin  is  a  fearful  thing,  and  unrighteousness  is  the  sorest 

'- —  ailment  of  the  soul,  secretly  sapping  its  sinews,  and  exposing 

'^Z^^''^'  ^^  ^^  eternal  fire;  a  self-chosen  evil,  the  offspring  of  a  man's 

rr^ooci^i-  set  pm'pose  of  mind.     For  that  of  oiu*  own  purpose  we  sin, 

Je^r!  2,    ^^^  Prophet  says  plainly  in  one  place.     /  planted  thee  a 

21.        nohle  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  fire :  for  it  was  planted  for  good,  yet  hath 

Eccles.   of  its  own  purj)ose  borne  fruit  to  evil.    For  God,  according  to 

'     •     the  Preacher,  Jtath  made  man  upright ;  but  they  ha/ve  sought 

Eph.  2,  out  many  inventions.     And  the  Apostle  says,   We  are  His 

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  front,  itithin  and  from  the  devil.  15 

hand:  while  he  holds  the  live  coal,  he  is  certainly  on  fire; 
but  were  he  to  put  it  away,  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,  Ca?i  a  man  takeVwwQ, 
fire  in  his  bosom,  and  his  clothes  not  he  burned?    For  sin^^* 
bmiis  the  sinews  of  the  soul. 

2.  But  some  one  will  say.  What  can  sin  be  ?    Is  it  a  living    (2.) 
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;  keepprov.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. 

3.  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  Eccies. 
against  thee,  leave  not  thy  place.  Shut  thy  door,  and  keep  ^^'  '*' 
him  far  from  thee,  and  he  shall  not  hml  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 
thou  not  that  even  a  rock  is  cleft  at  length  by  a  root  which 
for  a  long  while  adheres  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:  TJie  devil  sinneth  \  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. 
LrcT.  him;)  but  having  been  framed  good,  he  became  a  devil  frc 


'- — 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 
EzekieFs.    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  least  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  ivas  lifted  up,  because 
of  thy  beauty ;  I  ivill  cast  thee  as  prof  aire  out  of  the  mountain 
of  God,  I  tvill  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 


Ifistarices  of  Adcim,  Cain^  and  the  Aniedilumana.       17 

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 
wanting  is  the  purpose  of  mind. 

6.  God  is  loving  to  man,  and  that  not  a  little.     For  say    (5.) 
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.  31. 
O  how  plentiful  is  Thy  goodness,  O  Lord.     Thy  accumulated^^* 
sins  surpass  not  the  multitude  of  the  mercies  of  God ;   thy 
wounds  baffle  not  the  skiU  of  the  chief  Physician.      Only 
give  thyself  to  Him  in  faith:    tell  the  Physician  thine  ail- 
ment; say  thou  also  as  David  did;  I  said,  I  will  confess  my  \y<,  32, 
sins  unto  the  Lord:    and  what  he   says  next  shall  also  be^* 
fufilled  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  hadx«Tsva»- 
forfeited,  and  what  a  downfall  he  had  suffered,  he  thenceforth  '"'  "^""i  _ 
might  be  saved  by  repentance.     Cain,  the  first  born  man,  <raw.(Jen. 
became  a  fratricide,  a  deviser  of  evils,  the   cause   of  mur-  geptuag. 
ders,  and  the  first  who  envied ;   yet  when  he  had  slain  his  vers. 
brother,  to  what  is  he  doomed.?  a  fug  it  ire  and  a  vagabond  Gen.  4, 
shall  thou  he  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 

c 


18  Instance  of  Rahah  an  encouragement  to  penitent  sinners. 

Lect.  the  breadth  of  God's  loving-kindness,  extending  over  the 
-ill—  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  giv^e  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  defded  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  througli 
repentance,  shall  not  she,  who  has  committed  one  such  act 
before  the  gift  of  grace,  be  saved  through  penitence  and  by 
fastings  ?     For  enquire  how  she  was  saved :  this  only  said 

Josh.li,  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  michastity.  And  if  thou  wouldest 
receive  a  written  witness  that  she  was  saved,  tliou  hast  it 

Ps.  87,  recorded  in  the  Psalms,  I  will  think  npon  Rahab  and  Babylon 
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 
this  added,  ivith  them  that  know  me.  On  men  therefore,  and 
likewise  on  women,  is  salvation,  viz.  that  which  is  secured 
to  us  through  rej^entance. 

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, 

op      A 

^.'   *     they  said ;  yet  again,  as  was  His  wont.  The  God  of  Israel 

63,  8.     became  their  Saviour.     And  not  only  did  the  people  sin,  but 

Deut.  9,Aaron  too  the  high-priest.     For  it  is  Moses  who  says,  And 

upon  Aaron  came  the  wrath  of  the  Lord ;  and  I  entreated. 


2  In  the  Psalm   referred   to,   Rahab  a  type  of  penitent  Egypt,  as  the  abandoned 

stands  for  Egypt.    Vid.  Ps.  89,  10.  Isai.  woman  in  the  Revelations  for  impenitent 

61,9.    S.  Jerome,  in  Ps.  87,  4.  considers  Babylon.     And  as  what  is  said  of  Hagar 

Rahab   a  type  of  the   Gentile  Church  in  Gen.  21,  10.  is  meant  of  Jerusalem, 

called  out  of  Jericho,  the  world.     Egypt  so  Rahab  may  really  be  named  in  this 

in  the  Psalm  is  a  type  of  the  same.   Peni-  Psalm,  yet  Egypt  meant  as  its  scope,  and 

tent  Rahab  then  may  as  naturally  stand  for  beyond  that  the  Gentile  Church. 


Instance  of  the  Israelites  and  Aaron  in  makiny  the  yoLden  cal/.W 

he  says,  for  him,  and  God  forgave  him.  What  then  ?  Did 
Moses,  entreating  for  a  high-i:)riest  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  sj^ite  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,  coidd  they  even  thus  unfold  some  part 
of  His  loving-kindness.  For  we  declare  some  part  of  what 
is  written  concerning  His  lovuig-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  purgeth  our 
sins  ; — but  of  these  enough. 

11.  If  thou  wilt,  I  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 

lively  delivered  to  the  Apostles  on  the  the  devil  and  his  angels,  who  were  be- 

subject  of  the  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  iheir  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  concordantly  to  the  truth,  brosiast.  in  Eph.   3,  10.     Origen.  Tom. 

that  God  alone  is  singly  and  absolutely  13,  28.  in  Luc.  Horn.   35.     Ignat.  ad 

peifect  and  above  all  judgment,  using  it  Smyrn.   6.      Nazianz.    Carm.    p.    169.) 

as  an  argument  for  the  divinity  of  the  Such,  for  instance,  (as  th^y  considered,) 

Son  and  the  Holy  Ghost,  that  they  too  were   the   tutelary  angels   of  countries, 

are    sinless   or   beyond   judgment,    (vid.  place?,    or  persons.     Origen.    in    Num. 

Clem.PcEdag.  :.2.  Origen.  in  Cant. Horn.  Horn.  20.   3.     Hieron.  in    Mich.   6.  1. 

3.fin.  Theodor.inNum.9.  Ambros.deSp.  And   such    "the    Sons   of  God,"  who 

S.  iii.  18.  n.  132,&:c.   Hieron.  in  Pelag.  3.  were  seduced   in   the  interval   between 

p.203.  col.l.  Athan.  Orat.in  Arian,  ii.  6.  the  creation  and  the  flood.  (Justin.  Apol. 

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.     TertuU.  de 

doctrine  on  such  passages  of  Scripture  as  Idolatr.  9.    Origen.  in  Cels.   Ambros.  de 

Job  4,18.  Rev.  2.  and  3.  (which  they  con-  Noe,  iv.  8.  9.     Nazianz.  Carm.  p.  64.) 

sidered  to  imply  the  truth  of  the  literal  Origen,  and  even  Gregory  Nysjen,  are 

sense  in  the  truth  of  the  figurative,  which  accused  of  admitting  the  restoration  of 

was  primai-ily  and  directly  intended.)  Col.  the  author  of  evil.     Vid.  Diss.  Bened.  in 

1,20.  Eph.  3,10.  Acts  17,31.  &c.  Some  Cyril,iii.6. 

c  2 


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  tcroth,  he  says,  and  thoii  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,  /  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  cure,  for  the  prophet  Nathan  who  had  threatened 
him,  says  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  tJie  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  then  thus  comforted  him. 
12.  But  holy  David,  for  all  he  heard  it  said,  The  Lord  hath 
put  away  thy  sin,  shrunk  not  from  penitence,  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,  /  have  eaten  ashes 

^^'        as  it  ivere  bread,)  and  wasted   with    tears   his   lustful   eye. 

Vi.  1,1.  Every  night,  he  says,  icash  I  wy  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 


Solomoti,  A/iab,  Jeroboam^  and  Maiiasseh.  21 

should  thence  ascend  to  heaven.     And  when  Shhnei  cursed  2  Sam. 
him  bitterly,  he  said,  Let  him  alone;  for  he  knew  that  he  who  j ,' 
forgiveth,  shall  be  forgiven. 

13.  Thou  seest  how  excellent  it  is  to  confess;  thou  seest    (8.) 
that  to  the  penitent  there  is  salvation.     vSolomon  also  fell; 

but  what  saith  he  ?    After uards  I  repented^.    Though  Ahab,  Prov. 
king  of  Samaria,  was  a  most  abandoned  idolater,  a  ii^<>"ster,  g^,'  ^ " 
the  murderer  of  prophets,  a  stranger  to  godliness,  the  coveterveis. 
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  tJioii  1  Kings 
how  Ahab  humbletli  himself  before  Me  ?  as  if,  almost,  He  would  ^*'  ^^* 
persuade  the  fiery  temper  of  the  prophet  to  condescend  to  the 
penitent:  for  I  will  not  bring,  He  saith,  tJie  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  futm-e,  but   bestowing  on  the  penitence  of  the 
moment  its  corresponding  pai'don:  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  faee  of  the  Lord  thy  God;  and  for  this  1  Kings 
word  his  hand  was  restored.     If  the  Prophet  healed  Jero-  ^^'  ^' 
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  his2ChToii. 
fathers,  and  jirayed  to  Him  ;  and  He  was  entreated  of  him,"^^'^  ^'^' 
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  ioit.  vid.  also  in  Eccles.  1,  12.  The  op- 
Cyril  in  considermg  that  Solomon  re-  posite  opinion  is  held  by  others;  e.  g. 
pented;  Hilar,  in  Ps.  52.  n.  12.  Ambros.  apparently  by  Aug.  in  Ps.  126.  n.  2.  Basil, 
Apol.  David.  3.  n.  13.   Ilieron.  Ep.  85  Ep.  42.  n.  2. 


22  In  the  instances  of  Hezekiah^ 

Lect.        15.  Beware  lest  thou  rashly  mistrust  its  power;  wouldest 

—ii: —  thou  know  how  great  force  it  hath  ?  wouldest  thou  know  this 
v^^-)  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,  *S*^/  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  mvay  and  sighing  thou  shalt 
be  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  not  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.  thc  burning  fires;  for  Confession''  has  strength  to  quench 
even  fire  ;  has  strength  to  tame  even  lions. 


d  The  ecclesiastical  word  i^ofiaXdyvi^n ,  of  sin.     Psalms,    Hymns,   Creeds,   are 

here  translated  Confession,  means   pro-  Confessions.     'E%oiJt,oXoyi7ff6i  and  Confi- 

perly  a  declaration  in  God's  presence  of  temini,are  the  words  used  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,  and  the  meditations  of  Daniel  in  the 

faith,  are  parts  of  it,  as  well  as  confession  lions*  den,  Confessions  ;  whereas,  grant- 


The  Three  Children^  and  XehiicJiadnezzar,  23 

16.  But  if  thou  disbelieve,  consider  what  befel  Hananiah    (n.) 
and  the  rest.     What  fountains  did  they  open  ?     How  manysha- 
waterpots  had  quenched  a  flame,  which  rose  to  forty-nine  ^J^^*^' 
cubits.^     But   wherever   the   flame   exceeded  ever  so  little, shach, 
there  faith  gushed  out  like  a  river,  and  there  they  uttered  a^edne- 
spell  against  their  sufferings,  saying,  Jtist  art  Thou,  O  Lord^go-^^n. 
over  all  tJiutgs  which  Thou  liafit  done  toicards  tis^ :  for  "^'^ ^^^'   '^ 
hare  sinned,  and  broke  Thy  commandments.     And  penitence  Three 
destroyed  the  flames.    If  thou  disbelieve  that  it  can  quench  the  dren^  4, 
fire  of  hell,  leani  it  from  the  history  of  Hananiah.     But  sorae^^' 
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  .^  W^hat  multiplied  punishments  did  he  de- 
serve for  slaying  kings,  setting  fire  to  holy  things,  leading 
cai^tive  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,         «  j,  g^    Towards  Thy  people  Israel. 


•21  and  of  St.  Peter. 

LrcT.   His  body  was  bathed  with  the  dew,  because  he  had  already 
-iil-  seen   the   fire    quenched   by   dew,  and  believed   not.     And 
Song 27. what  happened?     After   these   things,   he   saith,   /  Nebu- 
chadnezzar lifted  tip  mine  eyes  unto  heaven^  and  I  blessed 
the  Most  High,  and  I  praised  and  honoured  Him  that  liveth 
Dan.  4,  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.)        1 9.  What  then  ?  Hath  He  given  Nebuchadonosor,  after  such 
act&,  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  he  forgiveness  for  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  yom'  confession  to  the  Lord  :  that  ye  may  both 
receive  the  pardon  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  BArXISM. 


Romans  vi.  3,  4. 

Know  ye  not^  that  so  many  of  us  as  were  baptized  into  Jesics 
Christ,  ivere  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  ice  also 
should  walk  in  neioness  of  life. 

Let  the  heavens  rejoice,  and  let  the  earth  he  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  tlie  voice  of  one  crying  in  the  lsAO,s. 
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  i  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  \, 
way  of  the  Lord.  Remove  all  blocks  and  stumbling-stones,  ^'^* 
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  Holy  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  conditions,  because  His  grace  is 
lavish,  and  the  voice  of  His  loud-sounding  Heralds  brmgs 


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, -Fr/ewc?, 
hoiv  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  fait] if ul  over  a  few  things;  I  ivill 
make  thee  ruler  over  many  tilings;  enter  thou  into  the  joy  of 
thy  Lord.     Hitherto  thou  hast  stood  without  the  gate ;  may 

Cant.  1, you  all  be  able  to  say,  The  King  hath  brought  me  into  His 

Is.  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  ivith  the  robe  of  righteousness,  as  a  bridegroom  decketh 
himself  ivith  ornaments,  and  as  a  bride  adorneth  herself  with 

Eph.  5,  her  jewels:    so  that  all  your  souls  may  be  found  not  having 

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  you  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 

souls:   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 

1  water;  regard  rather  the  spiritual  grace  given  with  the  water^ 

i  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.  10, 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 


Si/mbolical  use  of  icater  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  horn  again,  and  he  enlarges,  of  water  J  oh. 3, 2, 
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  vouchafed  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  leani.     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.^f 
Water  was  the  beginning  of  tlie  world :   the  Jordan  was  the 
beginning  of  the  Gospel  preachmg.     Rescue  from  Pharaoh 
came  to  Israel  through  the  sea:  rescue  from  sins  to  the  world 
through  the  Larer  of  water  hy  the  icord  of  God.   Where  there  Eph.  5, 
is  a  covenant  with  any,  there  also  is  water :  after  the  flood,  a     * 
covenant  was  made  with  Noe:    a  covenant  with  Israel  fi'om 
Moimt  Sina;    but  with  water,  and  scarlet  wool,,  and  hyssop.  Heb.  9, 
Elias  is  received  up,  but  not  without  water :    for  first  he  ^^' 
crosses  Jordan,  then  horses  caiTy  him  to  heaven.     The  high- 
priest  first  bathes,  and  then  burns  incense :    for  Aaron  first 

^   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 


^^John^thegreatestofProphets^dispensedpardonthroiighuater. 

Lkct.  bathed,  and  then  was  made  high-priest ;    for  how  might  he 
^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. 
(o.)        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 
imtil  John.     Moreover,  he  was  the  first-fruits  of  the  Gospel- 
Mark  i,  state,  for  it  is  said.   The  heginning  of  the   Gospel  of  Jesus 
Christ,  8^c.   and   then,  John   tvas  in   the   desert   haptizing. 
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.ll,  Jesus,  hath  declared;  Among  those  thai  are  horn  of  women, 
there  hath  not  risen  a  greater  titan  John.    Not  '^  among  those 
born  of  virgins,"  but  horn  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 
Mat.  3,  out  to  him,   enjoying   the  first-fruits  of  Baptism  :    for  the 
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^  ivlio  hath  warned  you  to  flee  from  Mat.  3, 
the  wrath  to  come  ?     Be  thou  then  no  longer  a  viper,  he  ^' 
saith,  but  as  thou  hast  been  one  of  the  brood,  put  oft*  thy 
former  sinful  self.     And  as  the  snake  is  wont  to  delve  into 
some  corner  to  cast  away  his  age,  and  rubbing  oft"  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  oft'Prov. 
the  old  man  with  his  deeds,  and  say  in  the  words  of  the^e't^ 
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  pailake  of  grace,  but  busily  to  pry  into  what  is  given. 
Let  this  one  also  hear  from  John,  And  now  also  the  axe  wMat.  3, 
laid  unto  the  root  of  the  trees,  therefore  every  tree  which    ' 
hringeth  not  forth  good  fruit,  is  hewn  doivn,  and  cast  into  the 
fire.    The  Judge  cannot  be  worked  upon ;  so  put  away  hypo-  a^w«-«i- 
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  lie  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  pubhcan,  though  a  fornicator, 
yet  hope  for  salvation ;    The  jmblicans  and  the  harlots  go  into  iMat,  21, 
the  kingdom  of  God  before  you:     and  Paul  witnesseth  the"^'* 
same,  saying.  Neither  fornicators,  nor  idolaters,  nor  any  o/'iCor.6, 
this  sort,  shall  inherit  the  kingdom  of  God;    and  such  were^'^^" 
some  of  you;  hut  ye  are  washed,  hut  ye  are  sanctified.     He 
saith  not,  such  are  some  of  you,  but  such  were  some  of  you. 

b  That  S.  John's  Baptism   conveyed     de  Bapt.  v.  11.     Christian  Baptism  hav- 
remission  of  sins,  seems  to  be  the  opinion     ing  the  further  gift  of  the  Holy  Ghost, 
also  of  Nyss.  in  Laud.  Bas.  p.  914.  Aug. 


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 

Ac\%'2,2, 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  upo?i  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  I  drink  of,  and  be  baptized  with 

the  baptism  that  T  am  baptized  with  ?     Martyrs  too  make 

1  Cor.    confession,  being  made  a  spectacle  to  the  world,  and  to  Angels, 

and  to  men:   and  thou  shalt  make  confession  shortly:  but  it 

is  not  yet  time  for  thee  to  hear  concerning  these  matters. 

(8.)         11.    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  fie  si i  and  blood.  He  also  Himself 

r{s  «v-    likewise  shared  the  same,  that  we,  partaking  of  His  bodily 

ffd^jiou    presence,  might  partake  also  of  His  divine  grace;   and  so 

ff'nts  Kot'  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- 

]^^^V^' ceiveth  Jordan  in  his  mouth:  whereas  then  He  was  to  crush 

Engl,     the  heads  of  the  Dragon,  He  descended,  and  in  the  waters 

vers. 


Baptism  a  necessary  introduction  to  preaching  the  Gospel.  31 

boimd  the  mighty  one,  that  we  might  receive  power  to  tread  Ps.  73, 
upon  serpents  and  scorpions.     It  was  no  common  monster,     '     * 
but  a  terrible  one.     No  ship  of  fishers  could  hear  one  scale  o/Joh  40, 
his  tail:  be/ore  him  ran  destruction,  wasting  those  that  en-     *  ^^** 
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  i  Cor, 
victojy?    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  h  rvs 
thou  shouldest  henceforth  be  swallowed  up  by  the  fearful -^"^-^'p^^J! 
Dragon.      Dead  in   sins  thou  wentest  down,   quickened  iw^'f-  ^'id. 
righteousness    thou    comest   up:    for  if  thou   wert  p/<^«?f^c?n.  3. 
together  in  the  likeness  of  the  Saviour's  death,  thou  shall  Roi"-  6, 
he  counted  tiorthy  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  bemg  in  the  waters  buried,  as  He  was  in  the 
rock,  are  raised  again,  to  walk  in  newness  of  life. 

13.  Afterwards,  when  thou  hast  been  counted  worthy  of 
the  gift.  He  gives  to  thee  the  faculty  to  wrestle  against 
the  powers  that  are  against  thee*^.  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  2  Cor.  8, 
armour  of  righteousness,  do  battle,  and,  if  thou  wilt,  preach  ' 

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  i, 
/  knew  Him  not:  hut  He  who  se?it  vie  to  baptize  tvith  tcater, 

«  i.  e.  in  Confirmation.  Cat.  xvii.  n.  36,  37.    Vid.  Cat.  xxi.  n.  4. 


32  Baptism  cleanses  frmii  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  1,  become  My  son."  For  "  is"  belongs  to  Him  alone;  since  hi 
the  heginning  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 

Rom.  8,niayest  become  a  Son  of  God,  afi  Heir  of  God,  and  Joint- 
heir  ivith  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 
'  wound;  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  .f*  What  cleansing  for  so  great 
pollution }  What  salvation  for  so  great  a  death  ?  to  them,  I 
say,  Peter  saith.  Repent,  and  he  baptized  each  of  you  in  the 
name  of  Jesus  Christ  our  Lord  for  the  remission  of  si/ts,  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  Sjyirit  another.         3o 

Jilth  of  His  sons  and  daughters,  hy  the  Spirit  of  judgment  and  Ezek. 
by  the  Spirit  of  burning:   He  shall  sprinkle  clean  uater  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  f  '    ^^  ' 
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  litem,  bearing  twins,  because  of  the  twofold  gift, 
that,  I  mean,  perfected  by  water  and  the  Spirit",  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. 


J  The  Fathers  sometimes  speak  as  if 
Baptism  was  primarily  the  Sacrament  of 
remission  of  sins,  and  iiTpon  that  came  the 
gift  of  the  Spirit,  which  notwithstanding 
was  but  begun  in  Baptism  and  completed 
in  Confirmation.  Vid.Tertullian.de  Bapt. 
7.  8.  supr.  i.  5  fin.  Hence,  as  in  the  text, 
Baptism  may  be  said  to  be  made  up  of 
two  gifts,  Water  which  is  Christ's  blood, 
and  the  Spirit.  There  is  no  real  differ- 
ence between  this  and  the  ordinary  way 


of  speaking  on  the  subject  ; — Water, 
which  conveys  both  gifts,  is  considered 
as  a  txjpe  of  one  especially, — conveys 
both  remission  of  sins  through  Christ's 
blood  and  the  grace  of  the  Spirit,  but 
is  the  type  of  one,  viz.  the  blood  of 
Christ,  as  the  Oil  in  Confirmation  is 
of  the  other.  And  again,  remission  of 
sins  is  a  complete  gift  given  at  once, 
sanctification  an  increasing  one. 


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 
worlds  and  not  after  Christ. 

Lect.       1.  Wickedness  imitates  goodness:  and  the  tares  strive  to 
.^^'    be  taken  for  wheat,  being  like  it  in  appearance,  but  detected 
2  Cor.    in  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 
Blat.  7,  Angel's   life.      Many  wolves   are   ranging    about   in  sheep''s 
^^'        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  im]3iety.     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 
I  Pet. 5, mercy,  we  be  devoured;  for  he  goeth  ahoiit  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  from 
The  number  is  variously  made  out.  Some  that  in  Mills'  and  in  the  Benedictine 
MSS,  say  eleven  for  ten.  Anenumeratiou     Edd. 


Religion  consists  of  doctrines  and  works.  35 

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 
spoil  you  through  philosophy  and  vain  deceit.   And  the  Greeks  Col.2.8. 
by  their  smooth  tongues  draw  you  aside,  for  honey  distils  Vxo\,r), 
from  the  lips  of  a  strange  woman;  but  they  of  the  circum-*^* 
cision  by  means  of  the  Holy  Scriptures,  which  they  miserably 
wrest  from  their  meaning,  deceive  those  who  come  to  them, 
versed  in  them  from  childhood  to  age,  and  growing  old  in 
ignorance.     And  the  sons  of  the  Heretics,  hy  good  words  and  Rom. 
fair  speeches  deceive  the  hearts  of  the  simple,  disguising  with  ^^'  ^^' 
the  name  of  Christ,  as  with  honey,  the  envenomed  darts  of 
their  iri'eligious  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   ' 
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  tlie  same  things,  when  provided  in  a  larger  crop 
afterwards.     And  let  those  here  who  are  more  practised  in 
these  things,  a72d  have  their  senses  nmv  exercised  to  discern  iiei).  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. 

T.  Of  God. 

4.  Lay  then  in  your  souls  as  a  sure  foundation  the  doctrine    (3.) 
concerning  God:  That  God  is  only  one,  unbegotten,  unorigi- 

D  2 


36  God  is  One  and  Selfdependetit. 

LrcT.  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  ev^er  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- 

tv  iltty-  phemous.     For  how  should  man  become  the  one  servant  of 

yixiot;.  ^^^  masters,  when  the  Lord  saith  in  the  Gospel,  No  man  can 

Mat  6,  serve  two  inastersf     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.  1,3.  Jesus  Christ,  hy  ivhom  He  made  all  things,  visible  and  invi- 
Co).  1,      ., 
16.        siole. 

5.  He,  the  Father  of  our  Lord  Jesus  Christ,  is  not  confined 

Ps.8, 3. to  any  place '^;  nor  is  He  less  than   the  heavens:   but  the 

heavens  are  the  zvork  of  His  fingers,  and  the  whole  earth 

is  holden  in  the  holloiv  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  w^ent  down,  abiding  during  the  night-season 

b  This  was  the  doctrine  of  Marcion,     Ilzer.  Ixvi.  8. 
Ireu.  iii.  25.  §.  2.  3.  and  the  Manichees.         ^  As  the  Manichees   held.   Theodor. 
*  These  were  the  Manichees.   Epiph.     Hsr.  i.  26. 


Is.  40, 
12. 


The  Son  is  in  all  things  like  the  Father.  37 

godless, — others  the  moon,  so  as  in  the  day-time  to  hav  e  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,  imder  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,  and  heretical 
en-or,  do  thou  first  settle  firmly  this  doctrine  of  godliness  in 
thy  soul,  by  means  of  faith. 

II.  Of  Christ. 

7.  Beheve  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  Godj  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,  fv  itj^y- 
remember  what  is  written  in  the  Gospel,  None  knoweth  the'^l^""'' 
Son,  out  the  Father;  neither  knoweth  any  the  Father,  save 21. 
the  Son. 

8.  And  neither  do  thou  separate  the  Son  from  the  Father, 
nor  by  confusing  them  together  believe  that  the  Son  is  the 

^    Toy   ofioiov  xa,ra.    rurTec.      Iliis    was     opposed    to    tlie   o/:/,90U<rtov   of   orlhoiloKy, 
one  of  the  symbols  of  the  Setniarians,  as     and  the  avofioiov  of  Arianism. 


dux,  ffu 


38  Christ  is  in  one  Person  both  God  and  Man. 

Lect.  Father^     But  believe  that  of  One  God  is  One  Only-begotten 

'—  Son,  who  was  before  all  asres,  God  the  Word :  the  Word,  not 

^txos.  uttered  externally  and  dispersed  abroad  in  the  air,  nor  like  to 
words  impersonal *=',  but  the  Word,  the  Son,  the  Maker  of  all 
who  have  the  Word,  the  Word  who  hears  the  Father  and 
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  Bi7'th  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 

of^oioTTK'  manhood  of  like  feelings  with  us,  and  being  born  of  the 
Holy  Virgin   and  the   Holy  Ghost,   not   in   appearance    or 

'^oKmu.  imagination'',  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^,  in  which,  on  account  of 


^    l:vva,Xei<pyiv   ipyxffxfAtvos    vhraro^iav         ^  This  was  the  doctrine  of  the  Valen- 

?r/(7-T£V(r>7j.  Tliese  were  Noetus,  Sabeliius,  tinians.  Vid.  Iren.  Hajr.  i.  1.  §.  13. 
&c.    V  id.  Theodor.  llodT.  iii.  3.    Athan.         k  The  spot  where  our  Lord  was  cruci- 

Orat.  iv.  2.  fied  and  buried  had  been  hidden  by  an 

?  The  followers  of  Paul  of  Samosata,  artificial  mound,   and   desecrated   by  a 

and  of  Marcellus  of  Ancyra.     Euseb.  statue  of  Venus.     Constaniine  cleared 

Eccles.  Theol.   ii.  11.  15.  Concil.  Sir-  the  ground,  and  his  mother  Helena  built 

miens.  A.U.  357.  (Hard.  vol.  i.  p.  703.)  a  church  there.     Euseb.  Vit.  Const,  iii. 

•»  The  heretics  here  alluded  to,  were,  25,  26. 
from  their  tenet,  called  Docetae. 


Christ  descended  into  hell  to  deliver  the  Old  Fathers.    89 

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  o^vn  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  trembUng,  not  enduring 
the  sight. 

His  Burial. 

11.  He  was  laid  tmly  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  tlience 
also  He  might  redeem  the  just '".     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 
King  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.  11, 
do  we  look  for  another  ?  Wouldest  thou  not  that  He  shoidd*^* 
descend  and  rescue  such  as  these  ? 

His  Resurrection. 

12.  But  He  who  descended  to  the  regions  beneath  the  (9.) 
earth,  again  ascended  thence,  and  Jesus  who  was  buried,  rose 
again  truly  on  the  third  day.  And  shoidd  the  Jews  ever 
harass  you,  meet  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.  Helena  the  subject;  and  Constantine,  in  his 
is  said  to  have  discovered  the  true  Cross  Epistle  written  to  Macarius,  Bishop  of 
on  the  occasion  mentioned  in  the  last  Jerusalem,  on  the  subject  of  the  disco- 
note.  The  account  is  contained  in  Socr.  very  of  the  Holy  Sepulchre.  Euseb.  Vit. 
Hist.  i.  17.  Soz.  Hist.  ii.  1.  Theodor.  i.  IP.  iii.  30. 

Ambros.inOb.Theod.45&c.   Chrysost.         "  Vid.  Euseb.  Dem.Evang.x.  p.50L 

in  Joan.  8. 5.  1.  besides  Rufinus  and  Pau-  Hieronym.  m  Eccles.  ix.  10.  &c. 
linus..     Eusebius  is  altogether  silent  on 


40  Virtue  of  the  Name  of  Christ  and  of  the  sign  of  His  cross. 

Lect.  power  of  the  Father  ?    He  rose  then  tnily  ;    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- 
Dtut.  rection  even  to  tortures  and  deaths.  Further,  at  the  mouth 
'  '  of  two  or  three  witnesses  shall  ever?/  word  he  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 } 

14.  Let  us  not  then  be  ashamed  of  the  Cross  of  Christ;  but 

though  another  hide  it,  do  thou  openly  seal  it  on  thy  brow  "  : 

I    that  the  devils  beholding  that  princely  Sign,  may  flee  far 

^  away  trembling.     But  make  thou  this  Sign,  when  thou  eatest 

I    and    drinkest,    sittest    or    liest    down,   risest    up,   speakest, 

I    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  hence   descended  into  hell,  and  come 

back  again  to  us,  from  us  did  He  ascend  again  into  heaven, 

Ps.  110.  His  Father  addressing  Him  and  saying.  Sit  thou  on  my  right 

^'  hand,  until  I  make  Thine  enemies  Thy  footstool, 

n  Vid.  TertuU.   de   Cor.  3.   Cyprian,     dor.  Aug.  de  Cat.  rud.  34.  (20.) 
tie  Laps.  p.  181.  Hier.  Ep.  1.  ad  Helio- 


The  Holy  GhoHt  deijxeth  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  ah-eady  begim  to  say,  /  am  Mat.  24, 
Christ:    and  besides  there  is  to  come  the  Ahoinination  of^' ^^' 
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  *'.    But  do  thou 

learn  that  this  Holy  Ghost  is  One,  indivisible,  of  manifold 

power;    working  many  things,  yet  Himself  without  parts; 

who  knoweth  mysteries,  who  searcheth  all  things,  even  the\CoT.2, 

deejy   thiiigs  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 

hath  also  need ;  against  whom  if  a  man  dai'e  to  blaspheme, 

he  hath  no  forgiveness,  either  in  this  world,  or  in  that  ti'hiohudit.  12, 

is  to  come;    who  with  the  Father  and  the  Son  is  exalted'^^- 

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  re  ho. 

the   Law   and    the   Prophets,   both   in   the    Old    and   New'^*'"'"- 

Testaments. 

°  Viz.  the  followeife  of  Marcellus  of        P  e.  g.  the   Montanists,  Arians,  and 
Ancyra.  Macedonians. 


42  Nothing  not  taught  and  proved  out  of  Scripture  la  of  the  Faith. 

Lfct.        17.  This  seal  have  thou  ever  on  thy  mmd;  which  now  by 

1-  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  Scriptiu'e-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 
you  these  things,  unless  thou  receive  from  the  Holy  Scrip- 
tm'es  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 
auTilov-  the  soul  and  of  the  body.     And  know  thou  hast  a  soul  pos- 
"''"'       sessed  of  freedom '?,  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,  midecay- 
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^  %'c.    Behold  they  shall  he  as  stubble: 
the  jire  shall  burn  them  :  they  shall  not  deliver  themselves 
frmn  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 ^  we   now  of  our  own   choice   sin. 


q  When  Cyril  and  other  writers  speak         ^  It  was  both  a  Pythagorean  and  an 

so  pointedly  about  the  freedom  of  the  hereticaldoctrine,that  the  soul  had  sinned 

will,  it  is  by  way  of  protest  against  the  in  some  preexistent  state.   Clem.  Strom. 

Manichees  and  others  who  were  fatalists,  iii.  3.   Iren.  Hsr.  i.  25. 


The  soul  is  I'esponslble  because  it  is  free.  43 

Listen  not,  I  pray  thee,  to  any  one  perversely  expoimding 
the  Scripture,  If  1  hen  I  do  thai  ichich  I  icoulcl  7iot,  and  the  Rom.  7, 
rest:    but   remember  Him  who  says,  If  ye  he  icillinfj  andj 
obedient,  ye  shall  eat  the  good  of  the  land ;  but  if  ye  refuse20.  ' 
and  rebel,  ye  shall  be  devoured  with  the  swo7'd,  and  the  rest : 
and  again.  As  ye  have  yielded  your  members  servants  of  un-  Rom.  6, 
cleanness  and  of  iniquity  unto  iniquity ;  even  so  now  yield 
your  members  servants  to  righteousness  unto  holiness.     Re- 
member also  the  Scrij)ture  which  says,  And  as  they  did  /^o^pom.  i, 
like  to  retain  God  in  their  knowledge,  and,  That  tvhich  may'^^' 
be  knou'71  of  God  is  manifest  in  them  :  and,  Their  eyes  have  19,   *   ' 
they  closed.    Remember  too  how  God  says  against  them,  Yet  Mat.  13, 
/  had  planted  thee  a  noble  vine,  wholly  a  right  seed;   how  ,  ' 
then  art  thou  turned  into  the  degenerate  plant  of  a  strange  21. 
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 \  "^^  7a? ^ 
There  is  not  one  order  of  souls'  which  by  nature  sin,  and ^^'^^J^"^ 
another  order  of  souls  w^hich  by  nature  act  righteously,  but^'^*''- 
both  act  from  choice,  the  essence  of  the  soul  being  one  mf^'olo^,' 
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  not  be  told  the  turns 
of  the  road,  lest  out  of  ignorance  thou  fall  down  a  precipice  ? 
If  thy  teachers  think  it  no  small  gain  for  thee  to  leam  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- 


*  The  doctrine  of  A pelles  is  here  aimed         '  Some  of  the  Gnostic  sects  seem  re- 
al. Vid.Tertull.  de  Anim.  36.  ferred  to.   Vid.  Iren.  i.  24. 


44  The  Body  not  the  real  came  of  sin. 

Lect.  ness ;  because  its  meekness  belongs  to  it,  not  from  choice,  but 


IV. 


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 " :  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  w^onderful  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  sjDeech }  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; 
and  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 
i  if  the  body  be  the  cause  of  sin,  how  is  it  that  a  corpse  is 

I  without  sin  ?    Put  a  sword  in  the  right  hand  of  one  just  dead, 

and  there  is  no  mm-der  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.  The  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 
1  Cor. 6,  Paul  the  Apostle  hath  said;  Know  ye  not  that  yotirhodies  are 
^^'        the  temple  of  the  Holy  Ghost,  which  is  in  you.     Be  tender 

^  This  was  the  doctrine  of  Gnostics  and  Manichees. 


Unmarried  pprsoHS  must  not  despite  the  juarried.       45 

then  of  thy  body,  as  being  the  tenqjle  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  Apostle,  saying.  Lest  there  he  anyW&h.u, 

fornicator,  or  profane  person  as  Esau,  tvho  for  one  morsel  of 
meat  sold  his  hirthright.  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  honoiirahle,  and  the  hed  unde-}\Qh.\^, 
filed,    as   saith   the   Apostle,     Thou   too   who   keepest  thy 
purity,  wert  thou  not  bom   of  man'ied   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  man'iage  lawfully;    who  subject  their  mamage  to 
laws,  not  making   it   wanton   by  unbounded   licence;    who 
observe  seasons  of  abstinence,  that  they  may  give  themselves  i   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  5;^  to 
have  a  home.  "T'-^" 

>IIV. 

26.  And  let  not  those  who  have  been  but  once  married,  set 
at  nought  them  who  have  involved  themselves  in  a  second 
marriage''.  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  good  i  cor. 
for  them  if  they  abide  even  as   I,  saith  the  Apostle;  but  ?y7,  8.  9. 

they  cannot  contain,  let  them  marry ;  it  is  better  to  marry 
than  to  burn.     But  every  thing  else,  be  it  put  away  far  from 


*  The  Montanists  condemned  second  were    an    impediment    to   holy    orders, 

marriages;  vid.  Tertull.  de  Monogam.  8;  They  are  spoken  of  by  the  Fathers  as 

de  Exhort.  Cast.  9.  and  the  Novatians,  at  best  a  concession,  c.  g.  Iren.  Haer.  iii. 

Epiph,  Haer.  lix.  3.     Second  marriages  17.  Chrysost.  in  Mat.  Horn.  32.  fin. 


40     Tliose  who  fast  must  not  condemn  those  who  cannot. 
LrcT.  you,  fomicatioii,  adultery,  and  eveiy  form  of  incontinence; 


and  let  the  body  be  kej^t  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.  I26,we  may  enjoy  the  spiritual  and  invisible  table,  and  that 
sowing  now  in  tears,  ice  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 
5  23  •  • 

'     *    use  a  little  tcine,  for  their  stomaclCs  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  ivhich   God  hath 

created   to   be   received  with    thanksgiving  of  tJiem   ichich 

believe^ .     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 

y  The  various  sects  of  Gnostics,  and  abstain  from  marriage,  flesh,  and  wine, 

the  IManichees,  considered  certain  meats  not  for  discipline  (V  acrxYiirtv)  but  a^  ab- 

and  drinks,  as  flesh  and  wine,  to  be  pol-  horring  them,  forgetting  that  tliey  are  all 

luting.   Vid.  Iren.   Hzer.  i.  28.     Clem,  very  good,  &c.  and  speaking  blasphemy 

Paed.  ii.  2.  p.  186.  Epiph.  lla-r.  xlvi.  2.  against  the  creation,  let  him  amend  or  be 

xlvii.  1.  &c.  &c.   August.  Hasr.  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  greedil}-  without  scruple  things  strangled*.  But  do  thou, 
the  servant  of  Christ,  when  eating,  observ^e  to  eat  with 
reverence.     Thus  much  concerning  meats. 

Apparel. 

29.  Be  thou  clad  with  plain  apparel,  not  for  vain  orna-  (18.) 
ment'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  fi'om  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  veiy  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,  gards  blood,  and  things  strangled,  it  had 
blood,  and  things  strangled,  was  long  in  become  almost  obsolete  by  S.Austin's  age. 
force  in  the  East ;  but  in  the  West  as  re-     Contr.  Faust,  xxxii,  13. 


48   The  Canon  of  Scripture  to  he  received  from  the  Church. 

Lfct.       31.  Heed  not  tliem  who  say  that  this  body  is  not  raised  : 

^^-  -  for  it  is  raised :  and  Esaias  testifieth  this,  saying,  The  dead 

l!;  e^'    shall  arise,  and  they  in  the  tombs  shall  he  raised.    So  Daniel, 

19.  Sept.  "^ 

j)?inA2,Ma?f!/  of  them  that  sleep  in  the  dust  of  the  earth  shall  arise  ; 

2.  Sept.  ^Qjj^^  iQ  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. 
3-2.  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  aj^peared  in  the 
New  Testament,  was  foretold  in  the  Old ;   who  througli  the 
Law  and  the  Prophets   brought   us    as   a  Schoolmaster  to 
Gal.  3,  Christ.    For  hefore  faith  came,  ive  were  kept  under  the  Law: 
'^^'  ^'^'  and,  The  Law  teas  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, 
Mat.  5,  saying,  Jesus  came  not   to  destroy  the  Law,  hut   to  fulfil. 
^^*        Learn,  also,  diligently,  and  from  the  Church,  which  are  the 
books  of  the  Old   Testament,  and  which  of  the  New  :  and 
icxBK^'j-  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 

3  Or  apocryphal,    a  word   which  did  name  of  uva'yivaxrzof/.ivoi  or  Ecclesiastical 

not  convey  any  reproach    in   the   early  is  given  by  some  writers  to  certain  works 

Church,  but  merely   signified    that    the  which  were  held  in  reverence,  and  so 

book,  so  named  was  not  in  the  canon,  read  in  Churches,  but  not  inspired.  Vid. 

Vid.  Pearson,  Vind.  Ignat.  i.  4.     The  Mills  in  loc.  p.  65. 


The  history  of  the  Sep  I  nay  int  Version.  49 

questioned  ?  Read  the  Holy  Scriptures,  these  two  and 
twenty  books  of  the  Old  Testament,  which  wxre  interpreted 
by  the  seventy-two  interpreters. 

34.  For"  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- 
tm-es  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  w^hat  is  forced  from 
men,  being  given  against  their  choice,  is  oftentimes  tampered 
wdth,  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  wdiether 
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 
tran.slations  of  all,  which  they  had  made  in  different  cells 

b  This  account  is  also  found  in  Euseb.  inspired  writers  of  the  New  Testament 
Pra?p.  Evang,  viii.  1 — 5.  Philon.  vit.  Mos.  evince  towards  it.  e.g.  Acts  xiii.  34. 
ii.  658.  Joseph. Antiq.  xii.  2.  Justin.  Apol.  xv.  17.  We  may  believe  this  doctrine, 
1.  $.  31.  p.  62.  Iren.  Hist.  iii.  25.  Clem,  and  yet  with  entire  consistency  reject  the 
Strom,  p.  342.  These,  to  which  may  be  particular  story  which  syinboiizes,  and  got 
added  Hilary,  Austin,  and  Philastrius,  currency  by,  the  primitive  belief  in  it. 
are  in  addition  to  Aristeas,  who  is  the  Prideaux  (Connect,  part  ii.b.l.)  comes  to 
original  authority.  Epiphanius  makes  the  following  conclusions  : — that  the  book 
the  same  general  statement  with  some  which  goes  under  the  name  of  Aristeas, 
further  particulars  in  detail.  This  con-  nay  of  Aristobulus,  is  a  forgery  of  some 
cordant  testimony  of  the  Fathers  does  not  Hellenistic  Jew,  with  a  view  to  add 
prove  \hQ  fact  alleged,  which  seems  to  honour  to  the  Septuagint  version;  and 
nave  come  from  the  Jews,  yet  may  prove  that  in  reality  that  version  was  gradually 
the  (focJrjne  implied  and  involved  in  it,  that  made  in  successive  ages,  first  as  far  as 
there  is  something,  more  than  ordinary,  (he  Law,  then  the  Prophets,  &c.  It 
of  the  Divine  Hand  in  the  Translation  in  should  be  observed,  that  S.  Jerome  re- 
question, — a  doctrine  which  is  confirmed  jects  the  history  of  the  separate  Cells 
by  the  deference  and  reliance  which  the  with  great  contempt.     Prcef.  ad  Pentat. 


50  Books  that  compose  the  Canon  of  Scripture. 

LrcT.  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: 
I'.'TQK^v-  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 
'^^offra-  the  ancient  Bishops,  the  rulers  of  the   Church,  who   have 
X""\.^'^' handed  down  these:  thou,  therefore,  who  art  a  child  of  the 

Justin.  /  ^       ^ 

Apol.  Church,  trench  not  on  their  sanctions.  And  of  the  Old  Testa- 
^'  '  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  Plebrews  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: 
r/'sySsT/-  the  rest  are  forged  and  mischievous.  The  Manichseans  also 
7f«?>«-  ^Yi'ote  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 


Praclical  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  natm'e;  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  chaims,  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  taveni-haunting.  And  fall  not  into  Judaism,  nor  into  the 
sect  of  the  Samaritans  :  for  henceforth  hath  Jesus  Christ  ran- 
somed thee.  Abstain  from  all  obseryance^f  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  fastings,  by 
prayers,  by  alms,  by  reading  of  the  divine  oracles :  that 
living  in  soberness  and  godly  doctrine  for  the  rest  of  thy  time 
in  the  flesh,  thou  mayest  enjoy  the  one  salvation  of  the 
Laver  of  P^egeneration,  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. 

«  S.    Cyril   keeps   silence   about   the     note  9.)   as  tlie  Latins  with  respect  to 
Apocalypse,  after  the  usage  of  the  early     the  Epistle  to  the  Hebrews. 
Greek  Church  (vid.  Tillemont  S.  John, 


e2 


LECTURE     V, 

ON  FAITH  \ 


Hebrews  xi.  1,  2. 

Now  faith  is  the  substance  of  things  hoped  for,  the  evidence  of 
things  not  seen  :  for  hy  it  the  elders  obtained  a  good  report, 

Lect.       1.  How  great  the  dignity  is  which  the  Lord  bestows  on 
^-      yoii;  in  transferring  you  from   the  order  of  Catechumens  to 


that  of  the  Faithful,  Paul  the  Apostle  sets  before  you,  saying, 
1  Cor.  1 ,  God  is  Faithful,  hy  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.  n.  ^ow  great  a  dignity  thou  art  rising,  being  on  the  eve  of 
6-  sharing  a  title  of  G  od. 

2.  Now  then  it   is  only  required,  that  a  man  be  found 
Prov.20,  among  you  faithful  in  his  conscience  :    for  a  faithful  man, 

saith  Scripture,  who  can  find?  Not  that  thou  shouldest  shew 
1  Cor.  4,  thy  conscience  to  me  ;  for  thou  art  not  to  he  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 

Ps.  94,  of  men.   A  faithful  man  is  something  great,  and  wealthier  than 
11. 

*  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  make  up  the  Creed  into  the  heavens,  and  sat  down  at  the 

of  Jerusalem.     "  I  believe"  (Lecture  5)  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).    Mills  in   loc.    also   Ed. 

God  by  whom  all  things  were  made  (11)  Benedict,  p.  84. 
Who  was  incarnate  and  made  man  (12) 


E.vercise  of  faith  ui  matters  of  this  world.  53 

any  wealthy.     For  to  the  faithful   man    belongs  the  whole  Ptov.n, 
world  of  riches,  in  that  he  thinks  lightly  of  them,  and  tramples  '    ^^  * 
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,  mamage  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  canying  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  ^\'ithout,  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  i7?ipossible Hth.U, 
to  iJlease  Him.     For  when  will  a  man  set  himself  to  server- 
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,  is.  7,  9. 
Faith  stops  the  mouths  of  lions,  according  to  Daniel ;  for  the  Sept. 
Scripture  saith  concerning  him,  that  Daniel  was  taken  e//?Dan.6, 
out  of  the  den,  atid  no  manner  of  hurt  was  found  upon  him,'^^- 
because  he  believed  in  his  God.     Is  there  aught  more  fearful 


5 4  The  faith  of  A hraham . 

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, 
whereicith  ye  shall  he  able  to  quench  all  the  fiery  darts  of  the 
ivicked.  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.)  5.  Now  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 

nx(ot     thou  also  justified.     Further,  his  body  was  dead :  for  he  was 

vgof  T£»-  ^1^  man,  and  his  wife  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  oivn  body  now  dead ;  thinking  not  of  his  body's  infirmity, 

Heb.  l],but  of  the  power  of  Him  who  promised,  and  judging  Him 
faithful  who  had  promised,  in  a  wondrous  manner  gained 
a  child  from  bodies  as  good  as  dead.  And  when  after  he  had 
gained  a  son,  he  was  ordered  to  offer  him,  although  he  had 

Gen.2l,  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.     Wherefdre,  he  being  faithful,  was 

Rom.  4,  sealed  unto  righteousness,  and  received  circumcision,  the  seal 

^^'        of  the  righteousness  which  he  had  yet  being  iincircumcised ; 

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  poller  of  faith,  66 

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 

bom ;  yet  when  Christ  is  preached,  as  having  been  crucified 

on  the  tree,  dead  and  risen  again,  we  believe  it.     By  likeness 

then  of  faith  w^e  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  uith  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, 

29 
flesh  and  blood,  and  living  upon  like  food :  but  believing  Jesus, 

w^hen  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.  F'or 
thus  the  Gospel  hath  indirectly  recorded,  in  the  words,  whenU^^i.u, 
they  went  up  into  the  ship.  For  it  says  not  that  Peter  by 
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  suhstitute  for  personal  faith. 

Lkct.       8.  Yea,  so  much  power  hath  faith,  that  not  only  the  person 
believing  is  saved,  but  one  man  has  been  saved  by  others 


'^•)    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  heholding,  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. 

9.  Wouldest  thou  see  yet  more  certainly,  that  some  have 

John  1 1.  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  camxC,  his  sister  fell  at 
His  feet:  and  when  to  His  question,  Where  have  ye  laid 
him  ?  she  answered,  Lord,  hy  this  time  he  stinkeih,  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  wanting,  for  the  faith  of  this  dead ;"  and  so  availed 
the  sisters'  faith,  that  it  recalled  the  dead  from  the  gates  of 
hell.  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  imhelief.  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 
self,  but  the  much  greater  part  thou  receivest  of  Him. 
(6.)         10.  For  Faith,  though  in  name  one,  is  distinguished  into 

TO  Joy-    two  kinds.     For  there  is  one  sort  of  faith,  which  is  of  doc- 

cvyKu-    trmes,  implymg  the  acquiescence     of  the  mind  concerning 

b  That  faith  is  an  anient  of  the  mind  is  maiatained  by  Clement,  Alex.  Strom, 
to  the  truth,  or  a  submission  or  acquies-  lib.  ii.  p.  362.  Basil  in  Psalm,  cxv. 
cence  of  the  mind  to  a  divine  message,     p.  371,  2. 


Two  kiiida  of  faith.  57 

some  certain  thing:    and  this  faith  profits  the  soul,  as  the 
Lord  saith,  He  that  heareth  my  words,  and  helieveth  in  Him  John  5, 
that  sent  Me,  hath  everlasting  life,  and  shall  not  come  itito'^^' 
condemnation  ;  and  again,  He  that  helieveth  on  the  Son  is  not  John  3, 
condemned :  hut  is  passed  from  death  into  life.     O  the  great  ^^-    ^ 

•^  '  John  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  one  hour.  For  if  thou  shalt  believe  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  Paradise.  And  do  not  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. 

n.  But  there  is  a  second  sort  of  faith,  bestowed  as  a  gift 
\^/  by  Christ  in  the  way  of  grace.     For  to  one  is  given  hy  the  \  Cor. 
Spirit  the  ivord  of  wisdom,  to  another  the  word  of  knowledge     '   '   ' 
hy  the  same  Spirit ;   to  another  faith  hy  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 
this  faith  shall  say  to  this  mountain,  Remove  hence  to  yonder  ^ia,t,n ^ 
place,  and  it  shall  remove.     For  when  any  one  shall  say  this^^- 
by  faith,  believing  that  it  shall  come  to  pass,  and  shall  notMarkii, 
waver  in  his  heart,  then  he  receiveth  the  grace.     And  it  is  of  ^^• 
this  faith  that  it  is  said.  If  ye  hare  faith  as  a  grain  of  mustard  Mat.  17, 
seed.     For  like  as  a  grain  of  mustard  seed  is  small  in  bulk,  2^- 
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. 

1-2.  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, 

1—  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 
**'     •  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  Jiim  he  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  from  all  Scripture,  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 
'     •     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. 
\T\m.b,  I  charge  thee  before  God,  saith  the  Apostle,  ttho  quickeneth 
6,i3.H.^^^  things,  and  before  Jesus  Christ,  who  before  Pontius  Pilate 
tvitnessed  a  good  confession,  that  ye  keep  this  Faith  delivered 
^  The  Nicene  Creed  follows  here  in  some  MSS. 


The  Articles  of  Faith  a  deposit.  59 

unto  thee  without  spot,  until  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  tlieU'iio.e, 
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  he  saved  in  the  Lord  with  an  everlasting  salva- 
tion, ye  shall  not  he  ashamed  nor  confounded  world  without  end. 

Lfct.  1-  Blessed  he  God  and  the  Father  pf  our  Lord  Jesus 
^^'  Christ;  and  blessed  also  be  His  only-begotten  Son.  For  in  the 
2  Cor.  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 

^  ris^}  Qiou  fiom^Pf^ixs,  i.e.  that  God  is     ence,  power,  authority,  &c. 
the  sole  principle  of  all  things,  of  exist- 


Immensity  of  God  contrasted  with  man's  littleness.      Gl 

we  have  no  exact  knowledge  of  Him ;  for  on  the  subject  of 
God,  it  is  great  knowledge  to  confess  our  want  of  knowledge  ''. 
Magnify,  then,  the  Lord  icith  me,  and  let  ns  exalt  His  name Ps.  34, 
together.  All  of  us  jointly ;  for  one  is  unequal  to  it ;  yea  * 
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,  I  am  earth  and  ashes.     He  said  Gen.  18, 
not,  "  Earth"  only,  and  then  was  silent,  lest  he  should  call 
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  thkd,  (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,  andu.  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 

b  Vid.  Hooker,  Eccles.  Pol.  i.  2.  §.  2.     of  man,"  &c. 
"  Dangerous  it  were  for  the  feeble  brain 


62  God  is  incomprehensible. 

LicT.  earth,  and  knowest  not  the  limit  of  the  earth  which  is  thy 
^  •     dwelling ;  how  then  wilt  thou  be  able  worthily  to  think  of  its 


Creator  ?  Thou  beholdest  the  stars,  but  their  Maker  thou 
beh oldest  not :  count  the  stars,  which  are  seen,  and  then  set 

Ps.  147,  forth  Him  who  is  not  seen  ;  Who  telleth  the  number  of  the 
stars,  and  calleth  them  all  by  their  names!  The  pouring 
rains,  which  lately  came  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 

'  ®^^*  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. 

Ecclus.  Seek  not  that  which  is  deeper  than  thou,  and  that  which  is 

3  21  22 

'    '    'stronger  than  thou  search  not  out ;    hut  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.  I50,us:  for  it  is  a  Divine  call  which  says,  Let  every  thing  that 

^'  hath  breath  p)^^(^isG  l^^^  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  1,  Jesus  encourages  my  infirmity,  saying,  No  one  hath  seen  God 
at  any  time. 

C.  What  then,  some  one  will  say,  means  the  text.  The 

MdiWiS,  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 


GoiVs  perfection  s .  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  searcheth  all  things,  and  knoweth  even  the  deep  i  Cor. 
things  of  God.     For  as  the  Only-begotten  Son,  together  with^'^^* 
the    Holy   Ghost,   fully  knoweth   the   Father,    (for   neither ^Ui.\\, 
knoweth  any  one  the  Father,  saith  He,  save  the  Son,  and  he^^' 
to  whonisoever  the  Son  will  reveal  Him,)  so  while  He  be- 
holdeth  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  o  y«v»w. 
hefore  the  world  began,  knoweth  Him  who  begat ;  and  He  who  J~J  "'^*' 
begat  knoweth  Him  who  was  begotten.     When  even  Angels 2 Tim.i, 
then  are  ignorant,  (for  to  each  according  to  his  owti  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^«y«/35 
though  He  is  called  Good,  and  Just,  and  Almighty,  and 
Sabaoth  %  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,  but  being  in  all  things  like  unto  Himself.  Not  great 
in  loving-kindness  only,  and  little  in  wisdom,  but  with  vAs- 
dom  and  loving-kindness  in  equal  measure  ;  not  seeing  here, 
and  not  seeing  there;  but  being  all  eye,  and  all  ear,  and  all 
mind ;  not  as  we,  perceiving  here,  and  ignorant  there ;   for 

a  This  is  sometimes  taken  in  antiquity  Apoth.v.  837.  Est  impossibile  speclare 
absolutely  as  a  name  of  God,  considered  profunda  Sabaoth,  i.e.  Dei.  Ed.  Bened. 
as  Lord  of  Angels.     Vid.   Prudentius, 


T>JV   VTO- 
ffTKffn, 


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, 

«r!<yf.      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  saiv  no  manner  of  simili- 
tude:   for  if  His  outward  appearance  is  utterly  incapable  of 

urefTci-  delineation,  much  less  is  His  substance  unimaginable. 

"^'y'  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.17,8.  understood.  Hide  jne  under  the  shadow  of  Thy  wings.  They 
forget  that  our  Lord  Jesus  Christ,  the  Only-begotten,  said 
likewise  concerning  Himself  to  Jerusalem,  How  often  would 

Mat.  23, 1  Jiave  gathered  thy  children,  together,  even  as  a  hen  gather - 
eth  Iter  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,  The  seven  eyes  of  the  Lord  uhich  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. 

Mat.  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,  \. 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  1,  creating  all  through  Christ:  for  all  things  were  made  by 
Him,  and  without  Him  ivas  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  henfhen.  65 

is  too  awful  to  hear.      Wilt  thou  find  the  footstep  of  the  iohWy 
Lord,  saith  Job,  or  hast  thou  attamed  unto  the  least  things  '  ""^^  " 
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,  ^  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!  hoiv  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  w^as  given,  to  make  glad  the  heart  of  man ;  and  Bac-  Ps.  104, 
chus  was  worshipped  in  the  place  of  God:  God  made  corn  ^  * 
by  saying.  Let  the  earth  bring  forth  grass,  the  herb  yielding  Gtn.  1, 
seed  after  its  kind,  that  bread  might  strengthen  man's  heart;  p^'  ^^^ 
whence  then  was  Ceres  worshipped  t  fire  even  to  this  day  is  15.* 
struck  out  from  stones  by  collision  ;  whence  then  Vulcan,  the 
maker  of  fire } 

11.  ^Vhence  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  lowing?  were  worthy  of  a  god. 

F 


66    TJie  Manichees  held  tuojirst  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 

01  ra.r}is  the   tribe   of   heretics,   men   of    evil   name    and    utter    uii- 
^^J~*'^^' 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 

^  i.  e.  The  Manichees. 


Arguments  against  this  doctrine.  ()7 

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, 
wdthout  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  to  them,  w^as  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  w^ay  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,  Thoit  hast  neitlier  imrt  nor  lot  in  this  Acts  s, 
matter,  and  the  rest; — of  whom  it  is  written,  Theg  ivcnt  <^^'' ^^^j^^' 
froni  us,  hut  they  were  not  of  us ;  for  if  they  had  been  of  us,  2, 19. 
they  would  no  doubt  have  continued  icitlt  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-  loK^itru. 
ance :   and  after  this  as  the  Holy  Ghost,  of  whom  Christ  had 

f2 


68       History  mid  heresy  of  Simon  Magus^  of  Marc  ion, 
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 
GodV 
'^^affra.-       15.  Thc  crror  spreading,  that  goodly  pair,  Peter  and  Paul, 
above'    ^^  rulers  of  the   Church,  being  present,  set  matters  right 
Lect.  iv.  again ;    and  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,  ^e^o  of  you  shall  agree  as  touching  any  thing  that  they  shall 
ask,  it  shall  he  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: 
^^*        is  it  astonishing?  for  it  was  Paul,  he  who  was  caught  up  into 
[2,2. 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 
John  17,  good,  the  other  just,  contradicts  the  Son,  who  ssiys,  Bighteous 
^^-        Father.     Again,  one  who  says  that  the  Father  is  different 
from  the  Maker  of  the  world,  is  at  variance  with  the  Son  who 
Luke  12,  says,  If  then  God  so  clothe  the  grass,  which  is  to-day  in  the 
'    ^  field,  and  to-morrow  is  cast  into  the  oven;  and  Who  maketh 
45.         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  Mar-  Sex.  Pompeius  &c.     Sangus  or  Sancus 

tyr,  who  says  he  saw  the  statue  in  the  was   a   Sabine  God.   vid.   Lact.  i.   15. 

island  of  the  Tiber.     A  doubt,  however,  Aust.  de  Civ.  D.  xviii,  19.     That  Simon 

is  cast  on  it,  from  a  stone  having  been  dug  was  struck  dead  at  Rome  by  St.  Peter  is 

up  in  this  very  island  in  the  Pontificate  of  confirmed  by  the  cautious  Eusebius,  but 

Gregory  XIII,  A.D.  1585,  with  this  in-  the   details  of  the  occurrence  are   not 

scription,  Semoni   Sango  Deo   Sacrum,  certain. 


and  of  Valentinus.  60 

next,  the  originator  of  another  error ;  for  being  refuted  by 
the  texts  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  (11.) 
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*^.  And 
he  says  that  Bythus,  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  iEons,  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  ^ons.?  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  loa\'es  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  i  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  ^Eonas  colant  quos  appellant  Deos. 
pellent,  isti    [Valentiniani]    triginti    et     Ambros.  Ep.  xl.  16.  ap.  Ed.  Bened. 


70  History  of  Manic  ft  ism . 

Lect.  then  as  she  groaned,  her  groans  begat  the  devil :  and  while 

1— 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 

thu'ty  might  not  be  incomplete,  the  nine  and  twenty  ^Eons 

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    Flee  then  such  blasphemy,  nor  hid  such  cm  one  God  speed, 

'        lest  thou  hare  fellowship  with  the  unfruitful  ivorks  of  dark- 

11.     '  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  lion  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^  Terebinihus  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  appeai'ance 
in  Palestine ;  but  on  being  recognized  and  condemned  in 
Judoea,  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  ^  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 

^  The    Saracens    are    first  mentioned     Hist,  vi,  42. 
by  Dionysius  of  Alexandria,  apud  Euseb.        ^  Vid.  infra,  $.  33. 


72  Cubricus  or  Manes,  faih  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  sumamed  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 '^; 
Mark  3,  though  it  be  written.  But  he  ivho  shall  blaspheme  against  the 
Holy  Ghost,  hath  7io  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.30,  servant  shook  the  world,  since  for  three  thin  as  the  earth  is 
21. 22.      ,       ,  y  J  J 

disquieted,  and  the  fourth  it  cannot  hear,  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 ; 

S  That  Manes  or  ManicliJeus  professed  bius,  Hist.  vii.  31.  Theodoret,  H?Er,  i. 
himself  to  be  the  promised  Paraclete  or  26.  and  Austin,  contr.  Faust,  xxxii.  16. 
Spirit  of  Christ,  is  confirmed  by  Euse-     17. 


Flies  into  Mesopotamia  ;  Archelaiis  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 
keepers'  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  John  \Q, 
way?  ought  he  not  to  have  said  like  Jonas,  Take  me,  ancl^' 
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^s.5,9. 
mouth  was  an  open  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, 
lam  a  consuyningjire^^   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  Jive  on  the  earth  !    If  thou  Lukei2, 

find  fault  with  Him  who  saith.  The  Lord  killeth  and  maketh  ,  * 

1  Sam. 

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?    If  with  Him  who  Mat.  25, 
says,  I  am  the   God  that  maketh  peace   and  create  evil;^^' 
explain  how  Jesus  saith,  /  am  not  come  to  send  peace,  hut  a  Mat.  io,* 
sword?   Since  both  speak  the  same  language,  one   of  two^'*'  , 
things  must  follow  :  either  both  are  right,  because  they  agree  ^oixaXe',, 
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  2  Cor. 

4,  4. 


74  Mysteries  not  to  he  revealed  to  unbelievers. 

Lfct.   God  of  this  world  hath  blinded  the  mitids  of  them  that  believe 
^^'    7iot,  that  the  light  of  the  Gospel  7night  not  shine  into  them^ 


But  Archelaus  retorted  well,  "  Read  what  comes  just  before, 
lb.  ver.  But  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 

Mat.  7,  7iot  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 
^^'  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  f  For  where  there  is  self-chosen 
^^'  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 
Luke  8,  taken  even  that  ivhich  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 
ve^ftara.^Q  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  bhnded,  the  light  distressing  them ;  not  that  the  sun  is 
of  a  blinding  nature,  but  because  their  eyes  themselves  do  not 
see.  And  he  hath  not  said, "  He  hath  bhnded  their  thoughts," 
Mat.  13,  that  they  might  not  hear  the  Gospel,  but,  that  the  light  of  the 
^^-  glory  of  the  Gospel  of  our  Lord  Jesus  Christ  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  ex- 
pounded 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  Miuies ;  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  hurt. 

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  sei-pent  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  f w*'  ^ay 
sentence  which  he  was  on  the  point  of  receiving  at  the  see  ;^£^*" 
of  Archelaus.     That  Manes,  who  is  now  worshipped  by  his  ^- «•  ^'"o"* 
disciples,  is  seized,  and  led  to  the  king ;  the  king  cast  in  his  pulace. 
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  himg  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''. 

31.  This  man  had  three  disciples,  Thomas,  and  Baddas,  (18.) 
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  Manichees, — who  affect  T^rf 
the  harshness  of  fasting  with  chaff"  and  water,  who  gorge  ^^'^^,'^'' 
themselves  witli  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  INIanichscan 

firmed  in  substance  by  Socrates,   Hist,  heresy  appended   to   the  Translation  of 

i.  22.  Epiphanius,  User.  66.  and  Arche-  S.  Austin's  Confessions. 


76  Doctrines  and  rites  of  Manichism. 

LrcT.  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  cm*ses 
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  retm-n  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''  before  men  and  women.  I  do  not  venture  to  say 
what  they  dispense  to  their  wretched  congregations'.  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™;  and  dost  thou,  O  man,  accept  teaching 

k  The  Manichees  of  later  times  seem  Miatvo/nv  aXv^Sus  to  ffr'ofia  k.t.  X. 
to  have  rejected  Baptism,  using  oil  for        ^'O ijCivya^vro^nv(ras,<^^oi  (^.tav u^xvlt 

water,  or  considering  Baptism  a  spiritual  in^ufAtav  nXiT rhv trpcc^tv  HarwyivMcrxiuv^l 

washing.  Ed.  Bened.  r^j  ir^d^ius,  u;  [jt,nx.vdus  oi^i  Xovr^oZ  Wi- 

'  The   original   runs  thus :    Oh  reXfJi.u  ^tofuvos,    ku)    ytvaitrxu     rns     'Jf^a.^iui    ro 

turiTv,  rm  if/,(ia^TOVTts  Tsjv  iff^x^a,,  "iihoKort  f^vffupov.       'O     Ti    Meivt;i(^a7as    iuaiuarvj^iou 

rats  a.6>.ion.  ^tk  (rviriryifjt,ci)v  ^e  fji^'ovov  ^v>Xov-  f^iffov,  ov  vefjt,il^ii.  Ti6y)fft  rttvra.,  xcci   f/,iaUu 

c6eo.    uvd^is    ya^    7a    Iv    ro7t   hurvtufffAois  xou   to    CTOfJi.a.    xui    riiv    yXurrav.    <ru^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.  Sufiice  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  afl^rmed 
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  sei-pent;  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  uith  darkness? 2  Cor. 
What  the  majesty  of  the  Church  with  the  abomination  of  the  ' 
Manichees?    Here  is  order,  here  is  discipline,  here  majesty,  t^-'^-T^'- 
here  chastity :    here  even  a  wanton  glance  is  condemnation,  ^up Jin- 
Here  is  mamage  with  seriousness,  and  perseverance  in  conti-  t'od. 
nence,  and  the  angelical  rank  of  a  virgin  life,  feasting  with  4.^^ ' 
thanksgiving,  and  towards  the  Maker  of  the  world  an  affec-  /Se^<"«- 
tionate  heart.    Here  the  Father  of  Christ  is  worshipped ;  here  is  ITy-t^ 
taught  fear  and  trembling  towards  Him  who  sends  us  rain,  Tim.  4, 
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 

"   VLaKiivoi  ^i^)  ev^avuv  rocs  %v(r(prifjt,ovs  Teh;  rri;  alf^^ois  Wi6v(/.las  naipovs  i^n*, 

f^evffi   y'kcotfffot.i .       Itirovs    Xiyti   vi^t   tou  Kat  Kara  t»v  too  ^Hf^,6i/vet  xeei^ov,  fitayiai^e^ 

^ciTpbs  uvTov,''0(r7is  Tov  HXtov  avrov  avu-  avrov  WiT^i^tiv  tJJ   ira^^svy,  xu)   rhv  /^iv 

rikXu  iri  }iKcttovi  xoCi  u^ixovs,  xu)  /S^s;^;*/  (pivytiv  <paff),  tov  Ti  iTiT^i;^H¥,  iTra  iTir^i- 

IfTi  Tavtjpous  xect  xyx^ovf .  xaxiTvot  Xiyoua'iv,  ;^;;ayTa    H^tvv,    a.vb    J»    raiy   I^^cotuv  avTou 

en  el  uiTot  i|  l^uriKiis  juavixs  y'tvevTKi    xai  ttvai  rev  vir'ov.     Taura   yiy^ecrrai  iv  re7s 

reXfJiuai  Xiyuv,  on  tffri  ns  Tu^ftves  Iv  el-  tuv  Havi^eciuv  (ilfiXoif    ravrct   riftitf   «»»- 

javy    tliihris    fiira    vtaviaxeu   ivn^evg,  xeci  yvuf^tv  K.r.  K, 
xotrot    TYtv   r&jv  xxfiriXuv   n   Xvkuv  kui^ov, 


78 


Warning  against  heresy. 


I>ECT. 

VI. 

T«f   fAO- 

Vid.  1 
Thess.5, 
21,  22. 


God  only  is  the  First  Principle  of  all  things;  distinguish 
one  pasturage  of  doctrine  from  another.  Be  thou  a  good 
banker'',  holding  fast  what  is  good,  abstaining  from  all 
appearance  of  evil.  But  if  thou  thyself  wert  even  one  of  them, 
now  that  thou  hast  discovered  thine  en-or,  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. 


o   Ti'vou    ^ozifAOi    'Tea.'riZ,trv>i.      These  iii,  50  &c.  Dionys.  Alex.  ap.  Euscb.  Hist, 

words,  which  are  frequently  quoted  in  vii,  7.    Origen  in   Joan.  viii.   20.   &c. 

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.  51.  brews. 


LECTURE  VII. 

ON    GOD,   THE    FATHER. 


Eph.  iii.  14,  15. 
For  this  cause  I  how  my  knees  unto  the  Father  of  our  Lord 
Jesus  Christ  J  of  tchom   the  whole  family  of  heaven  and 
earth  is  named. 

1.  Of  God  as  the  One  Principle  of  all  things  I  said  enough  crs^J  rm 
yesterday;  enough,  I  mean,  not  in  respect  to  the  subject,  {^oy^'^^^' 
mortal  nature  cannot  reach  this,)  but  in  the  measure  of  our  of  the 
weakness;  and  I  trod  the  bye  paths  which  have  been  variously  ^^^^^ 
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  mth  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,  (o.) 
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  fi'om  their  own  Prophets,  who  say  in 
Holy  Scripture,  The  Lord  hath  said  unto  Me.,  TJiou  art  My^^^^l, 
Son,  this  day  have  I  begotten  Thee.     Even  to  this  day  they 

rage  and  gather  against  the  Lord  and  against  His  Christ,  Ps.  2,  i. 
thinking  that  the  Father  may  be  made  their  friend,  apart ''^* 
from  devotion  towards  the  Son;   knowing  not  that  no  manjoimH, 
Cometh  to  the  Father,  but  by  the  Son,  who  saith,  /  am  the^- 
door,  and  /  atJi  the  ivay.     He  then  who  declines  the  Way  9°  "     ' 
which  leads  to  the  Father,  and  denies  the  Door,  how  shall  he  John  14, 
be  vouchsafed  entrance  to  God?     They  contradict  too   the^' 
words  of  the  eighty-eighth''  Psalm:   He  shall  cry  unto  il/e^ps.  89, 
TJiou  art  My  Father,  My  God,  and  the  rock  of  My  salvation;  2*3.  27! 

^  i.  e.  Psalm  89.     In  the  Greek  and     the  Psalms  are  numbered  differently  from 
Latin  Versions,  as  need  scarcely  be  said,     the  English, 


80  TJie  name  of  Father  implies  the  Son. 

Lkt.  also,  I  will  make  Him  Myjtrst-horn,  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 

Pg'  g()    sun  before  God,  and  as  the  moon  staUished  in  heaven;  and  how 

36.  37'.  is  it  they  feel  no  awe  about  the  text.  From  the  womb,  before 

^^'^l^^'the  star  of  daivn  I  begat  thee:  and  again,  He  shall  endure 

Ps.  72,  ivith  the  sun,  and  before  the  moon,  from  generation  to  gene- 

5-  Sept.  ^^Hqj^  9.   Xo  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  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 
all  substance,  and  all  intelligence,  before  times  and  all  ages, 
hath  God  the  prerogative  of  Father;   and  more  honoured 


49. 

'5. 


The  Father  0/ Christ,  the  (lod  of  the  Old  Testament.     81 

in  this  than  in  all  the  rest.     A  lather,  not  by  passion,  not  by  t«^h,  U 
union,  not  in  ignorance,  not  by  effluence,  not  by  diminution,  ^-f'^^! 
not  by  alteration'':  for  every  perfect  gift  is  from  above,  af2d''fh''<^'^t- 
comet h  down  from  the  Father  of  lights,  uith  whom  is  no  ^^^'    ' 
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 ^i^.^.  11, 
to  Me  of  My  Father:)  and  is  honom'ed  of  the  Only-begotten  ; 
For  T  honour  My  Father,  saith  the  Son:   and  again,  Eve?i  as  John  8, 
I  have  kept  My  Father's  commandments,  and  abide  in  His  .  ,    , 

-*  *^  ^  John  1 

love.     Therefore  we  say  like  the  Apostle;   Blessed  be  God,\0. 

eveji  the  Father   of  our  Lord  Jesus   Christ,  the  Father  of'i  ^^'^^ 

.  '1,3. 

mercies  and  God  of  all  consolation ;    and  we  bow  our  knees  Epji.  3^ 

xinto  the  Father,  of  whom  the  icliole  family  in  heaven  and^'^-  '^• 
earth  is  named,  glorifying  Him  with  the  Only-begotten:    forT^'^^.j 
he   who    denieth    the    Father,    denieth    the    Son    also:    and  ^e  '/ 
again.  He  who  confesseth  the  Son,  hath   also   the  Father ;  j.  c. 
knowinaj  that  Jesus  Christ  is  Lord  to  the  qlorii  of  God  //^^aJ^Mjin 
Father.  ijohn2, 

6.  We  worship  then  the  Father  of  Christ,  the  Maker  of-'--  -^• 
Heaven  and  Earth,  the  God  of  Abraham,  Isaac,  and  Jacob  ;  j  1"  *   ' 
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  L  must  ^e  Luke  2, 
in  My  Father's  2)l(ice  ?    and  again.  Take  these  things  hence;     ' 
and  make  not  My  Father's  house  an  house  of  merchandise ;  16. 
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  two  spar  roivs  sold  for  a  farthing?  Mat.  10, 
a7id  one  of  them  shall  not  fall  to  the  around  ivithout  My  „" ' 
Father  which  is  in  heaven.     And,  Behold  tJte  foivls  of  the  vKT^n-, 

fJbOV  TOV 

t»  These  ideas  were  introduced  by  the  ter  to  his  Church  ;  auro;  ri^/u.r,viv<rs  Xiyuv  '"  <"^?«- 

heretics  of  the  Gnostic  and  jNIanichaean  on  f/,ii  xoctu,  ra,  ruv  auij-u-rw/  "rdSri  xiyot^"'''     ^" 

schools,  and  imputed  by  the  Arians  to  to  o/aocuffiov,  ovt  oSv  hxtx  ^tuioia-u    oti-t  ^^f^-  ^^^J- 

the  Catholic  doctrine,  and  especially  to  xard  mce.  uroTo/^hv  ix.  tou   txt^os  hvo-  "'''■^  '^^^ 

the  word  l/jt.oavffio').     Accordingly,  expla-  ffr*)*Bt,r   (ji-'Ati   ya,^  'h'jva.trSa.i  Tttv  civXov   xa)  J'^^J^^"? 

nations  were  given  on  the  subject  at  the  vti^kv  xa)  u.ffuy,a.rov  <pv(rn,  c-u/u.k'tikcv  n  "i"^''. 

Council  of  IS'icaea;  as  e.g.  Constantine's,  <ra^oj    txpitrrairiiar    k.   t.  X.     Socr.   Hist.  "'"'""'/ 

which  is  thus  reported  in  Eusebius's  let-  i.  8.  yonrla- 

^  ther. 


82  Two  senses  of  the  word  Father. 

Lect.  aw:  for  they  sow  not,  neither  gather  into  hams,  and  your 

heavenly  Father  feedeth  them.     And,  My  Father  ivorketh 

2Q  '    '  hitherto,  and  I  work. 

John  5,  7.  But  in  case  any  one,  whether  from  simplicity,  or  perverse 
/^  X    ingenuity,  suppose  Christ  to  be  but  equal  in  honour  to  righ- 

John20,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  fi'om  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  leam,  how  we  call  God,  Father, 
let  him  hear  Moses,  the  most  excellent  of  elementary  teachers ; 

Deut.  Is  not  He  thy  Father,  he  says,  that  hath  bought  thee? 
'   '     Hath  He  not  made  thee,  and  established  thee  ?     And  Esaias 

Ts, 64, 8. the  prophet;  But  now,  O  Lord,  Thou  art  our  Father:  we 
are  the  clay,  and  ice  all  are  the  ivork  of  Thy  hand.  In  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 
the  flesh  only,  who  is  called  father;  for  he  says.  For  though 

1  Cor.    ye  liave  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 

ys"    the  flesh,  but  in  teaching  and  begetting  them  again  according 

~".  to  the  Spirit,  was  Paul  the  Father  of  the  Corinthians.     Again, 

'"*'•        consider  Job's  words,  /  was  a  father  to  the  poor.     For  he 

ig^      '  named  himself  a  father,  not  as  having  begotten  them  all,  but 

as  taking  care  of  them.     And  the  Only-begotten  Son  of  God 


rat  fTviu 


The  Son  and  Holy  Ghost  alone  see  the  Father.          83 

Himself,  when  at  His  crucifixion,  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 ;  John  19, 
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  Luke  2, 
Him :    words  which  heretical  schools  catch  at,  as  if  He  were .   ' , 

lu(rv(p, 

begotten  of  a  man  and  a  woman.     For  like  as  Mary  was  Joseph, 
called  the  mother  of  John,  from  her  parental  affection  to  him,  [g^t.^bu^ 
not  from  having  given  him  birth  :  so  was  Joseph  called  the  Gries- 
father  of  Christ,  not  as  being  really  so,  (for  he  knew  her  not,  reads  as 
says  the  Gos]pe\,  till  she  had  brought  forth  her  Jirst-horn  Son,)  ^y"^- 
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,  Tliou  art  our  Father,  Is.  63, 
though  Abraham  be  ignorant  of  us;  and  Sara  travailed  not  with  j^  *^j'  ^ 
us,  is  it  necessary  to  pursue  the  enquiry .?     And  when  the 
Psalmist  says.  They  shall  be  troubled  frojn  His  counte^iance,  Fs.67 ,6. 
the  Father  of  the  fatherless,  and  Judge  of  the  widows,  is  it  /g3**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  ThitieJohuM, 
own  self  with  the  glory  which  I  had  with  Thee  before  the^' 
wo7'ld  was. 

11.  We  believe  then  in  One  God  the  Father,  the  Unsearch-    (5.) 
able,  and  the  Ineffable:  tvhom  none  of  men  hath  seen,  but john  \. 
the  Ofily -begotten  hath  declared  Him  :  for  He  which  is  of^' 
God,  He   hath   seen    the  Father :    whose   countenance  the  45. 
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 


12 

Ver.  22. 


84     God  our  Father  through  adoption  and  our  own  choice. 

Leci  .  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 
the  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  mij  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 
JiO'use,  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  d.o  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 

1  Cor.    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  ivith   him.     For  they  are  not  to  be   tolerated  who 

'  ,      pervert  the  text.  By  this  we  know  the  children  of  God,  and 

3,10.     the  children  of  the  devil,  as  if  by  a  law  of  nature  some  among 

e»  Tflw-    ^gj^  were  to  be  saved,  and  some  to  perish:  whereas  neither 

Tov  ytvu-  ^  ^  ^  ^ 

ffKof^iv,  do  we  come  to  such  holy  sonship  of  necessity,  but  of  choice ; 

therec  '^^^'^  ^^^  ^^  ^7  nature  that  the  traitor  Judas  was  the  son  of 

text,  iv  the  devil  and  of  perdition :  else  he  would  never  at  all  have 

jrvIJa  cast  out  devils  in  the  name  of  Christ,  for  Satan  casteth  not 

i<rr,,in  ^^^f  Satan;  nor  on  the  other  hand  would  Paul  have  turned 

this  UT6 

manifest. fvom  persecuting  to  preaching  the  Gospel;  but  the  adoption 
avTiiou-  is  at  our  choice,  as  saith  John,  But  as  many  as  received 
Tohn  1  Him-)  to  tJteni  gave  He  power  to  become  the  sons  of  God, 
12.         even  to  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. 
(6.)         14.  Knowing  this   then,  let  us  walk  spiritually,  that  we 
Rom.  8,ixiay  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  \  Pel.  1, 
judgeth  according  to  every  man^s  icork,  let  us  pass  the  time  of    ' 
our  sojourning  here  in  fear ;  not  loving  the  world,  neither  the  i  John 
things  that  are  in  the  world;  for  if  any  man  love  the  uorld^'  ^^' 
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  ihey  may  see  our  good  ivorks,  and^^^t.  5, 
glorify  our  Father  which  is  in  heaven ;  casting  all  our  care  \  p^t  5 

upon  Him;    for  our  Father  knoiveth  what   things  we  have"^- 

,     J,  "  Mat.  6, 

need  oj.  8. 

15.  And  while  we  honour  our  Heavenly  Father,  let  us  also    (7.) 
honour  the  fathers  of  our  flesh:  since  the  Lord  hath  evidently  g^  '     ' 
so  appointed  in  the  Law  and  the  Prophets,  saying,  Honour  ^^^°^' 
thy  father  and  thy  mother,  that  it  may  be  well  with  thee,  and" 

thy  days  may  be  long  in  the  land  ivhich  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  Co].  3, 
pleasing  to  the  Lord.     For  the  Lord  said  not.  He  who  loveth  ^^j^^  ^q 
father  or  mother  is  not  worthy  of  me,  lest  thou  shouldest37. 
from  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  Kvod. 

.  .  '^117 

cur seth  father  or  mother,  let  him  die  the  death.  Mat.  15 

16.  The  first  virtuous  observance   in  a  Christian  is,  to"^- 
honour  his  parents,  to  requite  their  troubles,  and  with   all 

his   might   to   provide   for   their   comfort :    (for  though   we  avr/y^v- 
should  repay  them  ever  so  much,  yet  we  never  can  be  what  ^Xl^/f 
they  have  been  to  us:)  so  that  they  enjoying  comfort  of  oar«^^^'^«*« 
providing,  may  establish  us  in  blessings,  which  Jacob  the^c^^. 
supplanter  knew  the  value  of,  when  he  appropriated  them :  Jf""  *>"*" 
and  that  our  Heavenly  Father  approving  our  virtuous  course.  aUisi^. 
may  count  us  worthy  to  shine  with  the  just  as  the  sun,  in  the  ^i^t,  13, 
kingdom  of  our  Father:   to  whom  be  glory,  with  the  Only- '^^• 
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^ 


Jer.  xxxii.  18,  11>. 

The  Great,  the  Mighty  God;  the  Lord  of  Hosts  is  His  Namey 

great  in  counsel,  and  mighty  in  work. 

J  j,^,^^  I.  By  belief  "  in  One  God,"  we  utterly  eradicate  the  mis- 
YiLL.  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. 

^   EJs    to,   navrox^araga,    Omnifoten-     and  English  versions  of  the  Creed« 
Um,  or  Almighty,  according  to  the  Lntin 


God  has  (1omi}tioji  over  idolaters^  here  lies,  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  body  Mni.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  how  shall  He  be  able  to  take  what  is 
another's,  and  cast  it  into  hell,  except  He  first  bind  the  strong  Mat.  12, 
nian^  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, 
being  made  to  be  mocked,  not  by  Himself,  (that  were  unsuit-  ^q'  ^^' 
able,)  but  by  the  Angels  whom  He  has  made  :  and  He  has  English 
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.  Vs.  119, 
One  and  all  serve  Him ;  yet  in  this  number  His  One  Only     ' 


88    Goods  of  this  uorkl  are  really  good^  only  evil  in  their  use. 

Lect.  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 
John  19,  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 
Prov.  17,  property;  for  the  whole  tvorld  of  riches  is  the  faithful  man's, 
but  not  ^'^^  ///e  unbelieving  hath  no  peace:   and  nothing  is  more  re- 
accord-  TOOved  from  faith  than  the  devil.    Also  God  saith  plainly  by  the 

mg  to  ...  r  .f      J 

theAlex- Prophet,  The  silver  is  Mine  and  the  gold  is  Mine;  and  his,  to 

andrian  u'homsoever  I  will  give  it.      Do  thou  but  use  it  well,  and 

Hag  2,  there  will  be  nothing  to  condemn  in  silver ;  but  when  thou 

Luke  4   ^^^^^^  ^   good  thing   ill,  then,  not   choosing   to    blame    thy 

6.  management  of  it,  thou  im23iously  blamest  its  Maker.    A  man 

Mat.  25,  may  even  be  justified  by  means  of  opulence.     /  was  an  hun- 

gred,  and  ye  gave  me  meat;   that  is,  from  being  opulent; 

I  was  naked,  and  ye  clothed  me;  that  is,  by  being  opulent; 

nay,  wouldest  thou  be  told  that  riches  may  become  a  door 

Mat.  19,  of  the  kingdom  of  heaven.?     Sell,  He  says,  that  thou  hast, 

and  give    to    the    poor,   and    thou    shall   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,  yiii  iJiese  things  will  I  give  Thee,  for  they  are  delivered  unto 
\]  6,  7ne,  yet  one  may  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  hate  denied  God's  oninipolence.  80 

them.     However,  this  point  conceraing  his  speaking  truth  or 
not,  deserves  consideration  of  expositors  at  a  fit  time  '*. 

8.  There  is  then  one  God  the  Father,  the  Ahnighty,  whom 
the  tribe  of  heretics  have  dared  to  blaspheme  ;    yea,  they  -raiiif. 
have  dared  to  blaspheme  the  Lord  of  vSabaoth,  who  sitteth 
above  the   Chei*ubim ;    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  fi'om  the  eiTor  of  many  Gods ;  fly  from  all 
heresy,  and  say  wdth  Job,  /  will   call  upon  the  Almighty j oh b^Z. 
Lord,  who   doeth  great    things   and   unsearchable,  glorious^ • '^^^^' 
things  and  marvellous,  without  number;  and  For  all  these  Joh  37, 
things,  is  hotiour  from  the  Almighty,  to  whom  be  glory  for ^.\' ^j5jP!* 
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  Oral.  Catech.  6.  Basil,  Horn.  9.  $.  10. 

this  world  was  committed.     On  sinning,  Daraasc.  de  fid.  Orth.  ii.  4.    Ed.  Bened. 
he  made  use  of  what  power  was  left  to 


LECTURE  IX. 

ON  GOD,  THE  CREATOR  OF  ALL  THINGS. 


Job  xxxviii.  2,  3. 

Who  is  this  that  darkeneth  counsel  by  words  without  knowledge  ? 
Gird  up  noiv  thy  loins  like  a  man  ;  for  I  loill  demand  of  thee, 
and  answer  thou  Me. 


Lect. 
IX. 


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  1,  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,He  saw  the  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.   WTherefore,    of   His    exceeding    loving-kindness,    God    has 
spread  out  the  heaven  to  be  the  veil  of  His  proper  Godhead, 
Is. 64,1. lest  we  perish:    this  is  not  my  word,  but  the  prophet's.  If 
^®P*'      thou  shonldest  open  the  heavens,  trembling  ivould  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 
^.jQ*    '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, 


Cod  seen  on  ly  in  His  works,  according  to  the  measure  of  each .  9 1 

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  po\^  er ;  according  to  the  saying  of  Solomon, 
for  hy  the  greatness  and  beauty  of  the  creatures,  proportion-  Wisd. 
ably  the  Maker  of  them  is  seen.  For  he  says  not  that  from 
the  creatures,  the  Maker  is  seen,  but  hath  added,  "  propor- 
tionably;"  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  3 
depths,  and  sittest  upon  the  Cherubim.     Tell  me  the  nature  jjj.gjj^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  four  Vid. 
faces,  the  face  of  a  man,  and  of  a  lion,  and  of  an  eagle,  andg^^^jQ  ' 
of  a  calf;   and  that  every  one  had  six  wings,  and  eyes  onl.&c. 
exery  side,   and  imder  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  w^ho  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  remem- 
ber 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 


02  Wonders  of  the  heaven,  stars,  and  sun. 

.tcr.  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, 
Avho  out  of  the  fluid  waters  has  made  the  immoveable  sub- 
Gen.  1,  stance  of  the  heavens.  For  God  said,  Let  there  be  a  firma- 
ment in  the  midst  of  the  ivaiers.  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  fire  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  work- 
manship 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  fi-om  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  hridegroom  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.  For  to  the  heretics,  vvho  have  no  ears,  they 
almost  shout  aloud,  and  by  their  order  say,  that  there  is  no 


Wonders  oj  (Jic  ila//  cdkI  n'ujlit.  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    «/icZ  13.45.7. 
create  darkness.     AVliy,  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  oftener  come 
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  them  he  for  signs,  and  for  seasons,  Gen.  1, 
and  for  days,  and  for  years ;  not  for  star-gazings,  and  vain  ' 
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  Job  38, 
clouds,  and  bid  them  cany  the  fluid  mass  of  showers,  at  one     ' "  ^  * 
time    hrhiging  from    the   north    golden    clouds,  at    another,  J^^,37, 


94  Wonders  of  the  clouds,  rain,  and  snow,  of  flowers  and  trees. 

Lect.  giving  these  a  uniform  appearance,  and  then  again  curHng  them 
up  into  festoons  and  other  figures  manifold  ?    Who  can  number 


37  '  the  clouds  in  wisdom  ?  of  which  Job  saith,  He  knoweth  the 
Job  37,  balancings  of  the  clouds,  and  hath  bent  down  the  heaven  to 
T  i  oo^  ^^*^  earth ;  and,  He  who  number eth  the  clouds  in  wisdom ; 

Job  oo, 

37. Sept.  and,  The  cloud  is  not  rent  under  them.  For  though  measures 
Ibid,  of  water  ever  so  many  weigh  upon  the  clouds,  yet  they  are  not 
g  ^'  rent;  but  with  all  order  come  down  upon  the  earth.  Who 
Ps.  135,  bri7igs  the  winds  out  of  His  treasuries  ?    Who,  as  just  now 

38  28^  ^^^^'  hath  given  birth  to  the  drops  of  dew  ?  Out  of  whose 
Sept.  womb  cometh  forth  the  ice,  watery  in  its  substance,  but  like 
^trrlfis  ^^^^^^  ^^^  properties.  And  at  one  time  the  water  becomes 
« 81-s^.  snow  like  wool,  at  another,  it  ministers  to  Him  who  scat- 
p'"i47  ^^^^  ^^'^  hoar-frost  like  ashes;  at  another  it  is  changed  into 
16.  a  strong  substance,  since  He  fashions  the  water  as  He  will. 
Ibid,  j^g  nature  is  uniform,  its  properties  manifold.  Water,  in  the 
Ps.  104,  vines  is  wine,  which  maketh  glad  the  heart  of  man ;    and 

"**  in  the  olives  oil,  to  make  his  face  to  shine ;  and  is  further 
transformed  into  bread,  which  strengtheneth  mail'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  o/Jishes,  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  areF*''-  ^^'^> 
therein  ?   Who  can  describe  the  greatness  of  the  whales  ;  and 

the  nature  of  its  amphibious  animals  ?  how  they  live  both  on  rh  ««•«- 
dry  land  and  in  the  waters  ?    Who  can  tell  the  depth  and  '"■"""• 
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, 
shalt  thou  come  and  no  further;  and  here  shall  thy  proud     ' 
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  Job  39, 
having  spread  out  her  wings,  stays  motionless,  looking  down     '  ^^ ' 
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  nattues  ?  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  eartJt  bring  forth  wild  beasts  and  cattle  a7idGen.\, 
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  iiTational 

creatures,  as  representations  of  the  various  characters  of  men.  i^'f^virus 

The  fox  is  an  emblem  of  men's  craftiness,  and  the  snake  of  a  J/J"'^*' 

friend's  envenomed  treachery,  and  the  neighing  horse  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  Prov,  6, 

her  ways  and  be  rvise;  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,  Goto  the  bee,  and,  learn  how  industrious  Prov.  6, 

8.  Sept. 


9()  Wonders  of  man'^s  nature. 

Lect.  she  is;   how  hoverinsj  about  all  kinds  of  flowers,  she  culls 

IX 
l-^the  honey  for  thy  use,  that  thou  also  rangmg    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 
the  ho-   taste,  yea   siveeter  titan   honey  and   the   honeycomb    to  my 

neycomh,^yiQHt}^^ 

in  He-        14.  Is  not  the  Artificer  then  rather  worthy  to  be  glorified  ? 
brew      -pox  what  if  thou  know  not  the  nature  of  every  thing  ?    are 


text. 
(7.) 


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  v*^hich 

are  without  thee.     Now  then  enter  into  thyself,  and  consider 

the  Artificer  of  thine  ow^n  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 

fA,i\vi  oh  Eve,  but  it  was  not  because  of  aught  that  he  was,  that  he 

I2Z^     was  cast  out;   nought  that  w^e  are  then  is  the  cause  of  sin, 

otZv [jt.i-hw.i  they  who  abuse  what  they  are:  but  the  Maker  is  wise. 

^^I"^*'"  Who  hath  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  sineivs  and  hones,  and  clothed  us 

with  skin  and  Jieslt,  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 


Lesson  taught  in  tJteae  wonders.  97 

one  the  while  discerning  exactly  each  day's  charge  ?  How 
also  does  part  of  our  food  become  blood,  while  another  part 
is  separated  for  the  draught,  and  another  is  changed  into 
flesh  ?  "WTio  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  over    (8.) 
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  irom  what  thou  canst  thyself  find  out  or  think  of,  thou 
TUQ^je^i  proportionahhj  see  the  Creator  by  the  greatness  awe?  Wis.  13, 
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  Hps  and  heart, 
sing  praises  to  God,  saying,  O  Lord,  how  manifold  are  Thy  Ps.  104, 
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,  JESUS  CHRIST. 


I  Corinthians  viii.  5,  6. 

For  though  there  he  that  are  called  gods,  whether  in  heaven  or  in 
earth,  (as  there  he  gods  many  and  lords  many,)  hut  to  us  there 
is  One  God  the  Father,  of  whom  are  all  things,  and  we  in 
Him  ;  and  one  Lord  Jesus  Christ,  by  lohom  are  all  things,  and 
we  by  Him, 

Lect.       1.  They  who  have  been  taught  to  believe  in  One  God,  the 

^'     Father  Ahnighty,  ought  also  to  believe  in  His  Only -begotten 

lJohn2, Son:    iox  whosoever  denieth  the  Son,  the  same  hath  not  the 

23 

John  10  ^^^^^^^-     Jgsus  saySj  /  am  the  Door ;  7io  one  cometh  unto  the 

9. 14,  g!  Father,  but  by  Me,  For  if  thou  deny  the  Door,  the  know- 
^at.  11,  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  helieveth  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  ho- 
nourable 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  concern- 
ing 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,  Tliis  is  My  beloved  Son,  in  ivhoin  I  am  well-pleased ; 
17. 


Xames  of  the  Onhj-hegotien  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  Ps.  2, 7. 
Lord  hath  said  unto  Me,  Thou  art  My  Son.  Heed  not  therefore 
what  the  Jews  say,  but  what  the  Prophets  say.  Wonderest 
thou  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  G  od'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  x»y/x»7»: 
those  who  enter  in.     He  is  called  the  Way  ;  that  is,  not  one  johnl4, 
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, 
to  be  silent.     This  Sheep,  again,  is  called  the  Shepherd,  who  ^' 
says,  /  am  the  good  Shepherd;  a  Sheep  by  reason  of  HisJohaio, 
manhood,  a  Shepherd  on  accomit  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,  koyixd. 
I  send  you  as  sheep  in  the  midst  of  wolves.     Again  He  is  J^^^-  ^^' 
called  a  Lion;  not  a  devourer  of  men,  but  as  if  shewing  byRe*v.5,5. 
the  title  His  princely  and  stedfast  and  resolute  nature.    Also  vTotrd- 
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  Saviom*  came,  not  as  having  laid  aside  ^• 
the  gentleness  of  His  own  natm'e,  but  as  the  mighty  Lion  of 
the  tribe  of  Judah,  to  save  them  who  believe,  and  to  trample 
upon  the  adversary.     He  is  called  a  Stone;  not  a  lifeless  one,  l^s.  lis, 
quarried  by  men's  hands:  but  the  chief-corner  stone,  on  whom  j^  28 
whosoever  heUeveth  shall  not  be  ashamed.  16. 

1  Pet  2 

4.  He   is    called  Christ,  the  Anointed ;    not  anointed  by  4_g'   ' 

human  hands,  but  having  eternally  from  the  Father  an  unction 
"~^  H  2 


100  Manifold  offices  of  t  lie  Only -begotten  Son. 

Lect.  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  siione  free  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, 

ioiffic^s-  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 

yiiftuTt   Father's  decree,  He  is  Lord  of  His  own  works.     For  whereas 

'TccT^oy.  ^^^  lordship  is  over  men  of  like  rights  and  like  passions,  nay, 
often  our  elders,  and  often  a  young  master  over  aged  serv- 
ants, our  Lord  Jesus  Christ's  Lordship  is  not  so ;  but  He  is 

hxyi/iAoiri  first  Maker,  then  Lord ;  first  He  made  all  things  by  the  will 

r«Tg«5.  ^^  ^j^^  Father,  then,  He  is  Lord  over  the  things  which  He 
has  made**. 

*  U  ^^oKovvs-     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   Arians,   Alex,    apud  cessarilymore  than  a  verbal  one,)  whether 

Theod.  Hist,  i,  4.  God,  and  Christ,  could  be  called  Lord, 


Christ  was  God  before  His  Incarnation.  101 

6.  Christ  the  Lord  is  He  who  was  born  m  the   city  of  Luke  2, 
David.      And  wouldest   thou   know  whether  Christ   is   the^^* 
Lord  with  the  Father,  even  before  His  incarnation'?    That    ^    ' 
thou  niayest  receive  the  doctrine,  not  only  by  faith  but  by 
proof,  from  the  Old  Testament,  go  to  the  first  book,  Genesis ; 
God  saith,  Lei   Us  make  man,  not  "  in  My  image,"  but,  mGen.  i, 
Our  image.     And  after  Adam  was  made,  the  sacred  writer'  * 
says,   And   the   Lord  created  man;    in  the  i7nage  of  God  Gen.  ], 
cj'eated  He  him.     For  he  does  not  confine  the  prerogative  of    '  ^^^' 
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.lQ, 

24 
rained  upon  Sodom  and  upon  Gomorrah  hrimstone  and  jire 

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  1  Cor. 
of  that  spiritual  rock  which  followed  themy  and  that  rock  was^^*  *' 
Christ"^.     And  again  :    Bg  faith  Moses  forsook  Egypt.     AndHeb.ii, 
shortly  after  he  says,  Esteeming  the  reproacli  of  Christ  greater  ^^* 
riches  than  the  treasures  in  Egypt.    This  Moses  says  to  Him,  26. 
Shew  me  Thyself.     You  see  that  the  Prophets  too  saw  the  Exod. 

.33,  18, 
Omnipotent,  &c.  hefirre  creation.  To  doret  (Quffist.  in  Josh.  4,),  and  S.  Atha- ^^P^- 
avoid  the  difficult3^  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.  li.  mean,  that  Christ,  as  God, —  S.  Basil  (de 
13.  §.  9.  and  Origen  de  Princip.  i.  2.  Sp.  Sanct.  14.),  and  Tertullian  (de  Bap- 
§.  10.  On  the  other  hand,  Tertullian  tism.  9.  in  Marcion.  iii.  5.)  that  Christ  as 
contr.  Hermog.  3,  considering  the  attri-  already  incarnate  in  His  mercies  vouch- 
butes  in  question  to  belong,  not  to  the  safed  to  faith, — watched  over  the  Israel- 
Divine  Nature,  but  Office,  denies  that  ites  in  all  their  wanderings,  and  was  typi- 
God  was  Almighty  from  eternity;  while  cally  a  Rock,  i.  e.  as  being  like  the  rock 
the  Greeks  atfirmed  this,  vid.  Cyril  Alex,  in  the  desert.  Tertullian  (de  Patient.  5.), 
in  Joan.  xvii.  8.  p.  963.  Atlian.  Orat.  ii.  and  S.  Jerome  (in  loco)  adopt  the  Jewish 
12 — 14,  as  understanding  by  the  term  the  tradition,  that  the  stream  flowing  from 
inherent  but  latent  attribute  of  doing  the  rock  followed  them  all  through  their 
what  He  had  not  as  yet  done,  to  il,ovfftce,-  wanderings.  Photius  (vid.  Justinian,  in 
ffTixov,  vid.  Method,  -rt^)  ruv  yivvviTuv,  loc.)  understands  "  followed  '  to  mean 
ap.  Phot.  Cod.  235.  p.  933,940.  "  indulged,"" gratified,""  provided  for," 

c  Almost  all  the  early  heietics, except  them;  as  if,  when  they  drank  of  the 
the  Arians  and  Manichees,  denied  our  rock,  they  drank  of  His  virtue  who  con- 
Lord's  personal  existence  before  His  descended  to  consult  and  answer  to  their 
incarnation.  wants. 

'^    S.    Chrysostom    (in   loc),   Theo- 


102  Christ  is  spoken  of  as  the  Lord  in  the  Old  Testament. 

Lect.   Christ,  that  is,  as  far  as  each  was  able.     Shew  me  TJiyself, 
that  I  may  see  TJiee  with  tinder  standing.     And  He  answers, 


33, 13.    TJiere  shall  no  man  see  My  face  and  live.     Wherefore,  since 

20.Sept.  j^Q  man  livins'  could  see  the  face  of  the  Godhead,  He  took 

?ray.  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.  17,  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  imappeasable 

Exod.  desire ;'  Aiid  I  tvill  do  this  thing  also  that  thou  hast  spoken, 
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 

Exod.     says  to  Moses,  /  will  pass  before  thee  with  My  glory,  and 

Sept.  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.Sept. •^^^^'^  %  ^^^^'?  there,  and  proclaimed  the  name  of  the  Lord; 
and  the  Lord  passed  before  hint,  and  proclaimed,  The  Lord, 
the  Lord  merciful  and  gracious,  long-suffering,  abundant  in 
mercy  and  true;  keeping  righteousness  and  shewing  mercy 
unto  thousands,  taking  aitay  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,  O  Lord,  go  with  us. 
(5.)         9.  This  is  the  first  proof;  now  receive  a  second  j^lain  one. 

Ps.  110,  The  Lord  said  unto  My  Lord,  Sit  Thou  on  My  right  hand. 
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 

1  Cor.  16.  things  in  subjection.  For  when  He  saith.  All  things  are  put 
under  Him,  it  is  manifest  that  He  is  excepted  which  did  put 


Christ  is  Lord  of  Angels.  103 

all  things  under  Him :  and  afterwards,  tliat  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  vlh  su- 
Lordship^,  by  nature  received  it  of  the  Father's  own  will;^^',"^^ 
for  neither  did  the  Son  grasp  at  it,  nor  the  Father  reluctantly  roT^oai- 
communicate  it.     He  it  is  who  says.  All  things  are  delivered ^^['"J^^^ 
unto  me  of  My  Father;  ''  delivered  unto  Me,  yet  not  as  though  '«^j- 
I  had  them  not  before '^;    and  I  keep  them  well,  not  with- 27^'*^  ' 
drawing  them  from  the  Giver." 

10.  The  Son  of  God  then  is  the  Lord, — the  Lord,  who  was 
bom  in   Bethlehem  of  Judaea,  according  to  the  Angel  who 
spoke  to  the  shepherds,  /  hring  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  ofActs  10, 
Israel,  x>r caching  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  Mat.  4, 
the  devil  departed  from  Him,  and  Angels  came  and  mi7iistered 
unto  Him ;  for  Scriptm'e  says  not,  that  they  succom*ed  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.   \Vlien  He  was  about  to  go  into  Egypt, 
that  He   might  overthrow  the    gods   of  Egypt   made  with 
hands",   again  an  Angel  appear etli  to  Joseph   in    a   dream.Mzx.l, 
After  He  had  been  crucified,  and  had  risen  again,  the  Angel    * 
brought  the  good  tidings,  and  as  a  trusty  servant,  said  to  the 
women.   Go,  tell  His  disciples  that  He  is  risen,  and  goeth  ^^^t.28, 
before  you  into  Galilee ;  behold,  I  have  told  you.     As  if  he 

e  Ohx,  agTacKi  to  xu^nviiv,  thouoht  it         S  Vid.  Isai.  19,  1.    "  Behold  the  Lord 

not  robbery,   a^-rayfiov,  Phil.  2,  6.  rideth  upon  a  swift  cloud  and  shall  come 

^  The  Arians  argued  that  commiinka-  into  Egypt,  and  the  idols  of  Egypt  shall 

tion  of  power  implied  a  time  when  it  was  be  moved  at  His  presence,"  biC.  which 

not  communicated,  whereas  the  Catholic  is    considered  to  be  fulfilled,  when   our 

doctrine   is,  that  the  word  describes  a  Lord  was  taken  there  in    His    infancy, 

state  which  was  without  beginning,   vid.  by  Eusebius,  also  Dem.  vii.  20.   Athan. 

Athan.  Orat.  i.  14.  26.  27.  and  Tetav.  Incarn.  V.  36,  &c. 
de  Trin.  v.  9. 


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 

imyvcj-  upon  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    he    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  hy  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- 

g^'  ^   '  cessor  in  the  government,  Auses,  to  Jesus ;    and  surnaming 

Oshea,    his  own  brother  Aaron,  Christ,  that  by  two  special  men,  he 

j^gy'^^    might  represent  at  once  the  High-priesthood  and  the  kingdom 

5.  Sept.  of  Him  who  was  to  come,  the  One  Jesus  Christ.     For  Christ 

eel,        is  a  High-priest  like  Aaron  :  since  Christ  glorified  not  Him- 

Heb.  5,  self  to  he  made  an  High-j)riest ;  hut  He  that  said  unto  Him, 

Thou  art  My  Son,  this  day  have  I  hegotten  TJiee.    And  Jesus 

the  son  of  Nave  was  a  type  of  Him  in  many  things.     When  he 

.'osh.  3,  began  his  government  of  the  people,  he  began  at  Jordan ; 

whence  Christ  also,  after  baptism,  began  His  Gospel.     The 

.Tosh.  14,  son  of  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,Rahab  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  shall  not  he 

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, 
isa.  62,  glanced  at  beforehand  by  the  Prophets.  For  Esaias  the 
.bept.  pj.Qp}|g^  says.  Behold  the  Saviour  is  come  nigh  thee,  having 
His  7'eward ;  '  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.  106 

not  coming  on  his  own  authority,  but  as  sent  by  the  power  of 
God;  who  said  to  Joseph,  Fear  not  to  take  imto  thee  Mary  Mat.  1, 
thi/  wife ;  for  that  which  is  conceived  in  her  is  of  the  Holy 
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  }wople  from  their  sins.     Con-  w^*  roZ 
sider  how  could  He  have  a  people^  who  was  not  yet  born,  J'J/'r^*'" 
unless  He  was  in  being,  before  He  was  born.     And  this  the  ^>ti-  ^i- 
Prophet  says  in  His  person.  From  the  bowels  of  My  Mother  creed. 
haih  He  made  mention  of  My  Name,  because  the  Angel  fore-  ^?.^^'.  „ 
told  that  He  should  be  called  Jesus.     And  again,  concerning  jg  49  1^ 
the  conspiracy  of  Herod,  He  says.  In  the  shadow  of  His  hand  1. 
hath  He  hid  Me. 

13.  Jesus  then  means  among  the  Hebrews,*^  a  Saviour," « /^^^lyef. 

but  in  the  Greek  tongue,  "  a   Healer :"   seeing  that  He  is 

Physician  of  souls  and  bodies,  and  curer  of  spirits;  curing rw^xav 

the  blind  in  body,  and  leading  minds  into  light;  heaUng  the^J^f"" 

lame  in  limb,  and  guiding  the  steps  of  sinners  to  repentance  ;z''^'^\ 

saying  to  the  sick  of  the  palsy,  aS*/??  ??o  ^wore,  and,  Take  up  thy^^v.^^^ 

bed  and  ivalk ;    for  since  for  the  soul's   sin  the  body  was  John  5, 

1 4.  ft 
palsied.  He  first   gave  a  cure  to   the  soul,  that  He  might     '   ' 

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  1  John 

that  denieth   that  Jesus  is  the  Christ?     But  Christ  is  an  '   ^' 

.  (7 ) 

High-priest,   having   an    unchangeable   priesthood :    neither        '' 

having  begun  His  High-priesthood  at  any  date'*,  nor  dehver-24. 

ing  it  to  a  successor ;  as  thou  heardest  me  say  when  on  the  W)  r^t 

Lord's  day  we  discoursed  in  church  on  the  words.  After  the'T^' 

order  of  Melchisedek.     He  has  not  received  His  High-priest- vid. 

hood  from  a  carnal  line,  nor  was  He  anointed  with  oil  duly  22''*  r^' 

compounded,  but  by  the  Father  before  the  worlds ;  and  being 

!»  This  is  a  peculiar  opinion  of  Cyril's  our  Lord,  by  the  Arians.  Epiph.Heer.  69. 

among  Catholics.     It  had  been  held  by  $.  37.   Eusebius  also  holds  it.  Demonstr. 

Philo,  (vid.  de  Somn.  p.  597.  ed.  Franc,  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. 

so  much  more  excellent  than  the  others,  in  that  He  is  a 

Heb.  7,  Priest  with  an  oath.     For  they  are  priests  without  an  oath; 

ahrlS^  ^^t  He  with  an  oath  hy  Him  that  said,  The  Lord  sware, 

^"^^"^^!^  a?id  will  not  repent.      It  was  indeed  an  assurance  enough, 

lec. text. that  the  Father  should  but  will  it;    but  now  it  is  twofold, 

Heb.  6,  for  with  the  will  the  oath  follows; — That  hy  two  immutable 

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 

'        my   Christ,  which  lamp  some  have  interpreted   to   be   the 

1 ,  19.     brightness  of  Prophecy,  others  the  flesh  which  He  took  of 

2  Cor.    the  Virgin,  according  to  the  Apostle's  words.  We  have  this 

^'  ^"      treasure  in  earthen  vessels.     Of  Him  the  Prophet  was  not 

Amos  4,  ignorant,  when  he  said,  And  who  declareth  unto   men  His 

13. Sept.  Qj^^^igf      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  recognized ;    for  He 

rebuked  them,  and  the  sacred  writer  proceeds,  because  they 

kneiv  that  He  ivas  Christ.    The  Chief-priests  knew  Him  not, 

John  4,  and  the  devils  confessed  Him ;  the  Chief-priests  knew  Him 

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 

G  odhead  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 

Sept.      l^'^^'^n  which  serve  Me,  He  shall  call  by  a  new  name,  tvhich 

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 


»S7.  PauTs  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  nam^e ;  new  indeed,  but  that  neic  name 
li'ldch  shall  he  hlessed  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  heai'ers.  Seek  2  Cor. 
ye  a  proof  of  Christ  speaking  m  me?    Paul  preaches  Christ,  ^^'  ^' 
saying,  i^o;'  we  preach  not  ourselves,  hut    Christ  Jesus  the  2  Cor  A, 
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  fomier  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  fom*teen.  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  fonner  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  " 
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  /  am  not  meet  to  he  called  an  Apostle,  hecause  T 1  Cor. 

persecuted  the  Church  of  God ;  hut  I  did  it  ignorantly ;  for^J;.^' 

liim.l, 


108  Witnesses  of  Christ. 

Lect.  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 

«  hor'c-  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, 30.  ^iQw  leitest  Thou  TJiy  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 

jyx^a-    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  1,  witnesses,  saying.  What  have  we  to  do  with  Thee,  Jesus ;  we 

^^-        know  Thee  who  Thou  art,  the  Holy  One  of  God.     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 

sup.  IV.  ^g  ^Q  ^jjjg  (j^y^  ^^^^  ^^  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  suff'ered  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 


WHnesses  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  Ps.24,7. 
up  you?'  heads,  O  ye  gates,  and  he  ye  lift  up,  ye  everlasting  vers. 
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  hy  the  Prophets,  hath  in  these  last  days 
spoken  unto  us  hy  His  Son. 

Lect.       1.  That  we  hope  in  Jesus  Christ,  we  have  shewn  suffi- 
ciently, according  to  our  abihtj,  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 

x^ia-rm,  Christs.     For  they  were  figurative  Christs,  but  He  is  the 

e(j^     '   true  Christ,  not  raised  by  advancement  from  among  men  to 

ixcr^oKO'the  Priesthood,  but  having  this  dignitj^  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  G  odhead,  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  fhe  one  true,  eternal  Son  of  God.  Ill 

them,  Whom  say  men,  that  I,  the  Son  of  Man,  am?     Not  Mat.  16, 
I'rom  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 
leara,)  Peter,  the  leader  of  the  Apostles,  and  chief  herald  oi^^ure- 
the  Church,  uttering  no  refinement  of  his  own,  nor  persuaded  ^^"y^"^' 
by  man's  reasoning,  but  having  his  mind  enlightened  from  the  f«/o5. 
Father,  says  to  Him ;   Thou  art  the  Christ ;  nor  only  so,  but  Lecture 
the  Son  of  the  living  God.    And  a  blessing  follows  the  speech,  ^i- 1^. 
(for  in  truth  it  was  above  man,)  and  what  he  had  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,  hit  My  Father  uhich 
is  in  heaven.    He  therefore  who  acknowledges  our  Lord  Jesus 
Christ,  the  Son  of  God,  partakes  of  this  blessedness ;  but  he 
Avho  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  am^x'^v. 
bondage  into   the  higher  state   of  adoption,  but  as  a  Son  lU  «rgo- 
eternally  begotten,  by  an  inscrutable  and  incomprehensible  *fJ^J].^^ 
generation.     And  in  like  manner,  when  thou  hearest  of  the 
First-born,  think  not  that  this  is  according  to  men ;  for  the  first-  -r^urort- 
born  among  men  have  other  brothers  also.     And  it  is  some-  **^' 
where  written,  Israel  is  My  Son,  even  My  first-horn ;   butExod.4, 
Israel  is,  as  Reuben  w^as,  the  rejected  first-born  ;  for  Reuben     ' 

*  On  the  application  of  the  word  avet^-  unoriginate."     Athanasius    also    denies 

Xoit  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  ascribes  to  Christ  an  unoriginate  genera' 

our  Lord  a^x^^  a,m^x°^  ^^^  unoriginate  tion.   The  two  Gregories  explain  that  the 

origin;    but,   whereas   the    Marcionites  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   doctrine  to  the  Church,  countenance  heresies  which  they  one  and 

the   Apostolic    Canons   condemn    those  all  abhorred,  vid,  Petav.  de  Trin.  v.  5. 
who  baptize  "  in  the  name  of  the  Three 


112  The  Son  in  a  spiritual  sense,  nnonginate^incomprehensihle. 

Lect.   went  up  to  his  father  s  couch,  and  Israel  cast  the  Son  of  his 
XI  >  • 
^—Father  out  of  the  vineyard,  and  crucified  Him.     To  others 

Deut.     also  the  Scripture  says,  Ye  are  the  children  of  the  Lord  your 

'   '     God;  and  elsewhere,  I  have  said,  Ye  are  gods;  a?id  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 

iv  -rcisit  Son  of  the  Father,  in  all  things  like  to  Him  who  begat  Him, 

o^««f.     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  hook  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,  is  the  Son  of  David  in  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 

it't'xZf.  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 ; 

Is.  53, 8.  for  who  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  L begotten  Thee.  This  to-day  is  not  recent, 

Ps.  109.  but  eternal;  a  to-day  without  time,  before  all  ages.    From  the 

Se  t      tt^'omb,  before  the  mourning  star,  L  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  He  gave  His  Only -begotten 
^  \    „    Son,  that  whosoever  believeth  in  Him  should  not  perish,  but 

John  3. 


18.  '  have  everlasting  life.  And  again.  He  that  believeth  on  Him 
Johns,  is  not  condemned,  but  is  passed  from  death  unto  life.  But 
John  3  ^*^  ^^^^^  believeth  not  the  Son,  shall  not  see  life,  but  the  wrath 
36.         of  God  ahideth  on  him  ;     because  he  hath  not  believed  on  the 


The  Son  begotten  of  the  Father  apart  from  time.        113 

Only-hegotten  Son  of  God.     Concerning  whom  John  testify- John  3, 
ing  says,  And  ice  beheld  His  glory,  the  glory  as  of  the  Only-  ^^J^^  j 
begotten  of  the  Father;    he  is  full  of  grace  and  truth  ;    at  14. 
whom  the  devils  trembled,  and  said,  Let  us  alone;  what  have^^^  ^' 
we   to   do   with   Thee,  Jesits,   Thou  Son  of  the  Most  High  Mark  5, 
God.  ^• 

7.  He  is  then  the  Son  of  God  by  natm-e,  and  not  by  adop-  d  &iat,. 
tion,  begotten  of  the  Father.     And  he  that  loveth  Him  that  i  John 
begat,  loveth  Him  also  that  is  begotten  of  Him  ;  but  he  who^'  ^* 
despises  Him  who  is  begotten,  proceeds  to  insult  Him  who 
begat.     But  when  thou   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- John  4, 
ration:  for  bodies  beget  bodies,  and  need  that  time  should^*' 
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  vid. 
perfect;  for  what  He  is  now,  that  is  He  from  the  beginning,  ^"P"^^' 
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,  u  -r^o- 
But  think  not  that  it  is  thus  with  Him,  nor  imjDute  defect  in  '*«'^''»- 
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  w  as  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  afterwai'ds  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 


114  The  So7i  is  the  Personal  Word  of  God. 

LrcT.  Himself,  Very  God.      Not  as   teachers   beget   disciples,  as 
^^'     Paul   says  to  some.  In   Christ  Jesus  I  have   begotten  you 
TZtZ,    tht'oiiyh  the  Gospel.     For  in  this  case  he  who  was  not  a  son 
1  Cor.  4,  by  nature,  became  a  son  by  discipleship;    but  in  the  case 
^^'        before  us,  He  is  a  son  naturally,  a  son  truly.    Not  as  you,  the 
illuminated,  now  become  th^sons  of  God;  for  ye  also  become 
John  1    sons,  but  it  is  by  adoption  of  grace,  as  it  is  written,  But  as 
12.  13.   many  as  received  Him,  to  them  gave  He  power  to  become  the 
sons  of  God,  even  to  such  as  believe  on  His  name:  ivhich 
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  ^^^  become  My  Son,"  but,  "  This  is  My  Son :"    that  He 
I'''-        might  make  manifest,  that  even  before  the  operation  of  bap- 
tism. He  was  a  Son. 

10.  The  Father  begat  the  Son,  not  as  among  men  mind 

vov;  \'o-  begets  thought.     For  the  mind  in  us  is  something  subsisting ; 

?hou2ht  ^^^  ^^^  thought,  when  uttered,  is  scattered  abroad  in  the  air 

or  word,  and  comcs  to  an  end ''.     But  we  know  Christ  to  be  begotten, 

TJJror  ^ot  as  a  word  sent  forth,  but  a  Word  subsisting  and  living ; 

5^f<P«g'    not   spoken  by  the   lips,  and  dispersed,  but  eternally  and 

h  1^0.    ii^effably  begotten  of  the  Father  and  in  a  Person.    For  in  the 

or  Mil.    beginning  was  the  Word,  and  the  Word  was  with  God,  and 

John  1,  ^1^^  Word  ivas  God,  sitting  at  God's  right-hand; — the  Word, 

understanding  the  Father's  will,  and  creating  all  things  at  His 

will ;  the  Word,  which  came  down  and  went  up  ;   (for  a  word 

of  utterance  merely,  when  spoken,  goes  neither  down  nor  up ;) 

xBs.  ^    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. 

i^\         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,    Sabellianr. 
cerning    the    Son    by   many   schools   of     Pholinians,  &c. 


No  one  but  the  Holy  Ghost  knoxvs  the  divine  generation,    115 

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   '    ®P*' 
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  willyt«^aT<. 
of  the  Father  was  the  heaven  like  sinoke  established,  by  Christ,  is, 51, 6. 
Nor  shall  the  heaven  of  heavens  declare  it^nor  the  waters  that    P** 
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  heav^en 
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  knoweth  the  deep  things  of  God,  1  Cor.  2, 
save  only  the  Holy  Ghost,  who  spake  the  Divine  Scriptures.''  ' 
But  not  even  the  Holy  Ghost  Himself  has  spoken  in  the 
Scriptures  concerning  the  generation  of  the  Son  from  the 
Father;    why  then  ai*t  thou  curious  about  things  which  not 

I  2 


116  The  Son  in  all  respects  like  the  Father. 

LrcT.  even  the  Holy  Ghost  has  written  in  the  Scri])tures  ?  Thou, 
_ihil_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, 

iCor.2,  that  He  who  was  begotten  without  beginning,  is  God.  For 
what  man  knowetlt  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,  hut  the  Spirit  of  God.  For  as  the  Father  hath  life  in 
Hifnself,  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, 

lb,b,%\.even  so  the  Son  quickeneth  wJiom  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^.  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 

f^o  cclu-  time,  but  before  the  worlds ;  not  increased  by  advancement, 
but  having  been  begotten  that  which  He  is  now. 

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; 

^  ^  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. 


vuv. 


be- 


Testimonies  to  Christ's  Godhead.  117 

for  we  speaking  in  lime,  take  up  time;  but  in  the  case  of  the 
Divine  Power,  the  generation  is  apart  from  time.     And,  as  I  ^zio^oi- 
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  HX^:^ 
Son,  who  has  no  brother.     Nor  are  there  two  first  principles ;  or  pria- 
but  the  Father  is  the  head  of  the  Son ;  One  is  the  beginning.  "Pj^*^ 
For  the  Father  begat  His  Son,  Very  God,  called  Emmanuel;  11,  3. 
and  Emmanuel,  being  intei-preted  is,  God  with  us.  23?  *   * 

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  nay  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  G  od  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.  i. 
for  lest,  from  His  presence  here  in  the  flesh.  He  should  be  ,' 
thought  to  have  been  advanced  after  this  to  the  Godhead,  the^^'y. 
Scripture  says  plainly.  Therefore  God,  even   Thy  God,  hath^^^-^, 
anointed   Thee  with   the  oil  of  gladness  above   Thy  fellows. 
Seest  thou  Christ,  as  God,  anointed  by  God  the  Father ^^ 

16.  Wouldest  thou  receive  yet  a  third  testimony  to  Christ's 
Godhead?     Listen  to  Esaias,  saying,  Egypt  hath  laboured,ls.  i5, 
and  the  havens  of  Ethiopia ;    and  after  a  little,  and  in  Thee  ggpt.  ' 
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  71/6-,  Jol.nH, 

and  I  am  in  the  Father.     He  said  not,  /  am  the  Father,  but, 

the  Father  is  in  Me,  and  I  am  in  the  Father.     And  again, 

He  said  not,  /  and  the  Father  am  one,  but,  /  and  the  Father 

are  one;  that  we  should  neither  separate  them,  nor  so  con-wWara- 

found  them,  as  to  make  the  Son  the  Father.     One  they  are,  ^^^^• 

in  respect  of  the  attributes  which  belong  to  Godhead,  since  above. 

Cat.  iv, 
8. 
«  As  Arius  maintained.  human  nature,    vid.  Petav,  de  Incarn. 

^  Several   Fathers   consider   that   our     xi.  8.  $.  9. 
Lord   is   called  Christ  apart   from   His 


118  The  So?i  not  the  Father  nor  a  Creature. 

^xi^*  ^^^  ^^^^  begotten  God.     One,  from  consideration  of  their 

kingdom ;  for  the  Father  reigns  not  over  these,  and  the  Son 

over  those,  (Hke  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, 

jyrtxxs-  bids  as  One  who  is  present  with  Him. 
,^ .  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 5.  The  Father  suffered  not  for  us;  but  the  Father 
sent  Him  who  should  suffer  for  us.  Neither  let  us  ever  say. 
There  was  a  time,  when  the  Son  was  not  ^ ;  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.  But  let  the 
One  Father  through  the  One  Son  be  w^orshipped,  and  let 
not  their  worship  be  separated;  let  the  One  Son  be  pro- 
claimed, who  before  the  ages  sitteth  at  the  right  hand  of  the 

I*  fl-^flxfl- Father;  partaking  in  His  throne  eternally,  not  by  advance- 

'^''*'       ment  in  time,  after  His  passion. 

John  14,      18.  He  who  hath  seen  the  Son,  hath  seen  the  Father;  for 
the  Son  is  in  all  things  like  to  Him  who  begat  Him,  Life  of 

1, 5r5^,y.  Life  begotten.  Light  of  Light,  Power  of  Power,  God  of  God. 
The  characteristics  of  Godhead  are  not  distinct  in  the  Son ; 

xaKTo,.  and  he  who  is  counted  worthy  to  behold  the  Son's  Godhead, 
attains  to  the  fruition  of  the  Father.     This  is  not  my  word, 

John  14,  but  that  of  the  Only -begotten  Son;  Have  I  been  so  long  time 

S  The  Catholics  were  accused  by  the  on  this  charge.     Cyril  seems  from  this 

Arians    of    Sabellianising.      Eustathius  passage  not  to  have  been  free  from  a  like 

and  Marcellus  were  both  deposed  from  prejudice  against  their  companions, 
their  sees,  (the  latter  with  reason,)  by         •>  wv   on   el/K   Iv,   one   of   the   Arian 

the  Arian  Councils,   A.  D.  330—340.  formulae. 


The  Son  not  called  a  son,  as  the  creatures  are  called  sons.    1 1 9 

tvith  you,  and  hast  thou  not  known  Me,  Vhilip  ?  lie  that 
hath  seen  Me,  hath  seen  tJie  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  tlie 
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,  Fie  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.  above, 

19.  But  lest  thou  shouldest  think  that  He  is  the  Father  of  Cat.  vii, 
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  fellow^s  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  yoiu-  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.)    Beheve    (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  tvhich  have  been  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     he  God,"  ex  eo  natus  in  Deum  est.  De 
Hilary,  as  quoted  by   the    Benedictine     Trin.  iv.  53. 
Editor,  ••  because  of  Him  He  is  born  lo 


120        The  Son  a  Son  before  he  was  born  at  Bethlehem, 

Lect.  said,  that  God  hath  One  Only  Son,  One,  naturally  begotten ; 

'—  who  began  not  to  be  when  He  was  born  in  Bethlehem,  but  is 

before  all  worlds.     For  listen  to  Micah  the  prophet,  saying, 

Micah  And  thou,  Bethlehem  Ephratah,  though  thou  be  little  among 
'  '  the  thousands  of  Judah,  yet  out  of  thee  shall  He  come  forth 
unto  Me,  that  is  to  be  Ruler  in  Israel ;  ivhose  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,  with- 
out beginning;  the  Father  is  the  fountain  of  the  river  of  righte- 
ousness, 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?  hsten  again  to  Him,  when  he 

John  8,  says.  Your  father  Abraham  rejoiced  to  see  My  day,  and  he 
saw  it,  and  was  glad.     Then,  when  the  Jews  received  this 

John  8,  hardly,  He  says  again  to  them  something  yet  harder ;  before 
Abraham  ivas,  I  am.    And  again.  He  says  to  the  Father,  And 

3dmn,now,  O  Father,  glorify  Thou  Me  with  Thine  oivn  selfivith 
the  glory  which  I  had  with  Thee  before  the  world  tvas;  for  He 
has  plainly  said,  "  before  the  world  was,  I  had  glory  with 

ver.  24.  Thee."    And  again,  when  He  says, /or  Thou  lovedst  Me  before 
the  foundation  of  the  world.  He  evidently  declares,  "  I  have 
eternal  glory  with  Thee." 
(8.)        21.  We  beheve  then  in  One  Lord  Jesus  Christ,  the  Only- 
begotten  Son  of  G od ;    begotten  of  His  Father,  Very  God 

C^oi.  1,  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 ^  who  wish  to  wrest  His  dignity  from  the  Only -begotten ; 

^  The  Manichees  said   that  the  Sun     the  world  was  created  by  Angels, 
was  Christ,  and  the  Gnostics  held  that 


The  Father  originates  as  *ivillifig,  the  Son  hasswai/as  creatifig.  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  belongs  to  another,  but  ruling  over  His  own 
workmanship ;  as  the  Evangelist  John  has  said,  All  things  icere  John  1, 
made  hij  Him,  and  tcithout  Him  ivas  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  fonn  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  diCV'^f^"-"'- 
of  willing^  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  ivhat  He  seeih  the  Father     ' 
do;  for  what  things  soever  He  doeth,  these  also  doeth  the  Son 

I  nvfjca,  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  thiiigs  at  the  Father's  will. 

LicT.  likewise.     And  again,  Mf/  Father  ivorketh  hitherto,  and  I 
\    work;    there  being  no  incongruity  in   the    things   wrought, 
17.      'for  all  Mine  are  Thine,  and  Thine  are  Mine,  saith  the  Lord 
John  17.  in  the  Gospels.     And  this  may  we  most  certainly  know  from 
Gen.i,  ^^^^  ^^^  ^"^  ^^^  Testaments.     For  when  He  said,  Let  Us 
26.        make  man  in  Our  image,  after  Our  likeness,  it  is  manifest 
that  He  addressed  some  one  present.     But  most  decisive  of 
J's.  148,  all  are  the  Psalmist's  words,  He  spake,  and  they  were  made ; 
Book.)   ^^  commanded,  and  they  were  created;    as  if  the  Father 
yiv(jLa.ri.  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  f    then  afterwards, 
ver.  17.  Have  the  gates  of  death  opened  to  thee  with  fear  ;    and  have 
^P^'      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  1,  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 
nifiur,.  the  things  which  appear-  not,  is  Christ  the  Maker,  at  the  will 
Coios.  1,  ^f  the  Father.    For  by  Him,  saith  the  Apostle,  were  all  things 
16. 17.   created,  that  are  hi  heaven  and  that  are  in  earth,  visible  and 
invisible,  whether  they  be  thrones,  or  dominions,  or  princi- 
palities, or  powers ;  all  things  ivere  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 
,i6y.o,r,.  Jesus  Christ  the  Maker  of  these  also,  at  the  behest  of  the 
Heb.  1,  Father ;  for  in  these  last  days  God  hath  spoken  unto  us  by 
His  Son,  ivhom  He  hath  appointed  Heir  of  all  things,  by 
ivhom  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. 


2. 


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  loill  not  ask,  neither  ivill  I 
tempt  the  Lord.  And  he  said.  Hear  ye  now,  O  House  of 
David;  is  it  a  small  thing  for  you  to  weary  men,  hut  ivill  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,  ^2%\ 
His  manhood.     We,  who  are  hearers  of  the  Holy  Gospels, 
let  us  attend  to  John  the  Divine;  for  he  who  has  said,  Li3o\\n\, 
the  heginning  ivas  the  Word,  and  the  Word  teas  with  God, 
and  the  Word  was  God,  has  added,  And  the  Word  became  \er.  u. 
flesh.     For  neither  is  it  religious  to  worship  the  mere  man,  r^v  %/./Aov 
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  gilded  Himself  with  the^^^"^^' 


124  Errors  of  heretics  on  the  doctrine. 

Lect.  napkin  of  human  nature,  ministered  to  what  was  sick :  the 
— — 1- 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. 
'lov^aiuv  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,  /  am  come  in  My  Fathej-'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  out  Emmanuel.  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 
^«vr«-  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- 
-x^oit'o-  existing  Word  who  became  man,  but  that  a  certain  man  by 
advancement  was  crowned. 

2  i.  e.  Antichrist.  ture,  (iv.  9.)  who  said  He  was  born,  but 

i»  e.  g.  The  Ebionites,  'J'heodotus,  &.c.  not  of  the  Virgin,  as  if  Im  (fuXtivos. 

^  As  the  Docetae  taught.  c  paul  of  Samosata. 
^  As  those,  mentioned  in  a  former  Lee- 


They  must  he  refuted  from  Scripture.  1 25 

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  flesJt,  and  John  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,  "  ^Vhat  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    ('3.) 
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.  i, 
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  thejlesh  to  restore  man. 

Lr.cT.       (5.  Cain  and  Abel  succeeded  in  the  race  of  man  :  and  Cain 

XII. 

'—  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  w^ound. 

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 

Micah    says,  alas,  The  good  man  is  perished  out  of  the  earth,  and 

p's  14  3  ^^^^^^  ^^  none  uprigld  among  men :  and  again,  Tliey  are  all 

quoted   gone  out  of  the  way ;  they  are  together  become  unprofitable ; 

3,12.     there  is  none   that   doeth  good,  no,  not   one.      And   again, 

Hos.4,2.  Cursing,  and  stealing,  and  adultery,  and  killing,  are  poured 

?^^P^-      out   on   the    land.       They   sacrificed   their   sons   and   their 

37.'      'daughters  unto  devils.     They  used  auguries,  and  enchant- 

Amos  2,  ments,  and  divinations;  and  again.  They  fastened  their  gar- 

^  '  ments  with  cords,  and  made  hangings  near  the  altai'^. 

(4.)         7.  Very  great  was  the  wound  of  man's  nature.     From  the 

Is.  1, 6.  sole  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.  13, 7.  trouble,  said.   Who  shall  give  salvation  unto  Israel  out  of 

14,  11.    Sion?   and  again.  Let  Thy  hand  be  upon  the  man  of  TJiy 

Pr.  B.    right  hand,  and  upon  the  Son  of  man,  whom   Thou  madest 

vers.  o  ^  ^ 

Ps.  80  sl'i'ong  for  Thyself;  so  will  we  not  go  back  from  Thee.  And 
17.  18.  another  of  the  Prophets  cries  out.  Bow  Thy  heavens,  O 
5^'  '  Lord,  and  come  down ;  the  wounds  of  man's  nature  pass  our 
1  Kings  skill  to  heal ;  they  have  slain  Thy  Prophets,  and  digged  down 
19,  10.  j'j^iji^  altars ;  the  evil  is  irretrievable  by  us  ;  Thou  must  re- 
trieve it. 

8.  The  Lord  heard  the  prayer  of  the  Prophets.    The  Father 
did  not  overlook  our  race  which  was  perishing ;  He  sent  His 

^  The  verse  stands  in  our  translation     clothes  laid  (o  pledge  by  every  altar." 
thus :  "  They  lay  themselves  down  on 


Texts  prophetical  of  His  coming,  127 

own  Son,  the  Lord  from  heaven,  to  be  our  Physician.     And 
one  of  the  Prophets  says,  TJie  Lord  whom  ye  seek  cometli,iMal.3,i. 
and  He  shall  suddenly  co7ne, — 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, John 8, 
speakest  thou  low?  Bringing  the  good  tidings  of  God's  salva-^^* 
tion,  speakest  thou  in  secret  ?'*  O  thou  that  tellest  good  tidings  to  is.  40, 
Zion,get  thee  tip  into  the  high  mountain;  say  unto  the  cities  c>f'/^'^„ 
Judah — what? — Behold  your  God !  Behold  the  Lord  God  zvilU?.  the 
co7?ie  with  strong  hand.     Again,  the  Lord  Himself  said,  ^^?/^,    o 
/  come,  and  I  will  dwell  in  the  midst  of  thee,  saith  theio.w/ 
Lord.     And  many  nations  shall  he  joined  to  the  Lord.     The 
Israelites  have  refused  salvation  through  Me;  L come  to  gather  Isa.  66, 
(dl  the  natio?is  and  the  languages;  for  He  came  unto  His     '^  ^^  * 
own,  and  His  own  received  Him  not.     Comest  Thou,  andii. 
what  wilt  Thou  bestow  on  the  nations  ?  /  come  to  gather  allu.  Q6, 
nations;   and  L  will  leave  on  them  a  Sign.     For  from  My^^'^^P** 
conflict  on  the  Cross,  I  will  give  to  each  of  My  soldiers  a 
royal  Seal  to   bear  upon  his   brow  !     And   another  of  the  ff<p^a- 
Prophets  saith.  He  howed  the  heavens  also,  and  came  doum,'^^'  -^ 
and  darkness  was  under  His  feet.     For  His  coming  down  H. 
from  heaven  was  not  known  by  men. 

9.  Then  Solomon,  hearing  his  father  David  saying  these  Ps.i8,9. 
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  the2C\iTon. 
earth?    Yea,  says  David,  anticipating  Him  in   the  Psalm, ^'^^• 
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  a  6.  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  horn  King  of  the  Jews?   and  Herod,  being  troubled,  i^at.  2, 
inquired  concerning  Him  who  was  bom,  and  said.   Where  is 
Christ  born? 

10.  Who  is  He  who  comes  down?    He  says,  afterwards. 

He  ahideth  ivith  the  sun  and  before  the  moon, for  generations^^-  71, 
of  generations.     And  again  another  of  the  Prophets  says,  sept. 
Rejoice  greatly,  O  daughter  of  Zion ;    shout,  O  daughter  of  Zech.  9, 


128  Signs  of  Christ, 

LucT.  Jeriisaletn  ;   behold,  tJiy  King  coineih  unto  thee ;    He  is  just, 
—and  having  salvatioti.     There  are  many  kings;    of  which  of 


them  speakest  thou,  O  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  gohl- 

embossed  chariot,  this  also  has  been  anticipated  by  others. 

Give  us  a  peculiar  sign  of  that  King,  whose  coming  thou 

Zech.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, 

ftcyoyi-  not   in   chariots.     Thou   hast   an    incommunicable   mark  of 

^^^'        the  King  who  is  to  come.     Alone  of  kings  did  Jesus  sit 

oicriyn     upou   an   unliarnesscd   foal,  entering   into   Jerusalem,   with 

/io-a  «     acclamations  like  a  king.     And  what  does  this   King,  who 

a^vy^,^  is  to  come?    By  the  blood  of  Thy  covenant,  I  have  sent  forth 

Ed?Ben.  Th/y  prisoners  out  of  the  pit,  wherein  is  no  water. 

Zech.  9,      11.  But  He  might  chance  to  sit  upon  a  foal;  give  us  rather 

a  sign,  of  the  jDlace  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 

Zech.  14,  Prophet  answers,  saying,  A7id  His  feet  shall  stand  in  that 

^-  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 ;  thQn  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 

Ts. 3, 14.  were;  what  other  evident  one  givest  thou  besides  }    The  Lord 

hx^Tui  comes  into  judgment  with  the  ancients  of  His  people,  and 

rilu   '     the  princes  thereof     A  notable  sign  this;  the  Master  judged 

Sept.      lyy  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  thefiesh  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  icilli  Exod. 
us^  and  ive  tvill  hear ;  but  let  not  God  speak  with  us,  lest  ice  ' 
die ;  and  again,  For  who  is  there  ofalljlesh,  that  hath  heard  ^^y\^.  -5, 

eye; 

the  voice  of  the  Living  God  speaking  out  of  the  midst  of  the  " 
Jire,  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.  10, 
and  his  eyes  as  lamps  of  fire,  not  as  a  furnace  of  fire ;    and  ^' 
the  voice  of  his  icords  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,  i^<?ar  not,  Daniel ;  stand  sex.  12. 
upright ;  be  of  good  courage,  thy  words  have  been  heard.     And  ^^'  ^^' 
Daniel  says,  /  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  7ny  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  tJiere  touched  me  one  like  the  appearance  vtx.  18. 
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  man  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  thejlesh  that  lohat  had  destroyedmight  save  us. 

Lfct.  a  nature  of  like  affections,  that  men  might  the  more  readily 
be  taught. 


cia; . 


Tetfii.  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 
rh  Iv-  of  the  sea.  Since  then  before  His  coming  in  the  flesh,  the 
sea,  saw  Him  and  Jied,  and  Jordan  was  driven  hack,  the 
Lord  took  to  Himself  His  body,  that  the  sea  might  endure  to 

3^'  '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 

Rom.  1,  saith,  But  I  see  another  laiv  in  my  memhers,  warring  against 
the  law  of  my  mind,  and  hringing  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  ahoiind.  It  behoved  the  Lord  to  suffer  on  om' 
behalf;  but  had  the  devil  known  Him,  he  had  not  dared  to 

1  Cor.  2,  approach  Him, /or  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,  I*'o^  Death  waxing  mighty  devoured;    and  again,  TJie  Lord 

and  19.  God  will  ivipe  away  tears  from  off  all  faces. 

Sept.'  *  1^'  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  } 

rh  ra-  Keep  then,  I  pray,  this  deposit  undisturbed,  and  let  no  one 

Srr  remove  thee;  believe  that  God  was  made  man.  That  this 
was  possible,  has  l^een  proved;    but  if  the  Jews  persist  in 


Tlie  time  of  Chrisfs  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,  /  have  seen  G&x\.Z2, 

God  face  to  face,  and  my  life  is  preserved  'i    The  Lord  who     * 

ate  with  Abraham,  has  eaten  with  us  also.     What  strange 

thing  then  do  v»'e  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  clift  Exod. 

.       .  33  22 

of  the  rock.     These  were  present  with  Him  in  Mount  Tabor     ' 
when  He  was  transfigured,  and  spake  to  His  disciples  of  His  Luke  9, 
decease,  which  He  should  accomplish  at  Jerusalem.    It  having 
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,  and  Heb.  13, 
for  ever.     Moses  the  Prophet  says  then,  A  Propliet  shall  the  ^.j^^^ 
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  ^"^5^7^ 
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  uhom  thy  brethren  shall  praise,  and  so  Gen.  4.Q, 
forth,  not  to  repeat  the  whole  ;    and  then,  A  Ruler  shall  ^tot  ^'^^   ^^ 
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  ha.ve  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  ^  as  they  now 

Z    This  intention   is  not  fulfilled   in     West,  as  they  were  called,  or  Heads  of 

the  sequel  of  these  Lectures.  the  Captivity  in  Judaea,  vid.  Basnage, 

h    Concerning  the  Patriarchs  of  the     History    of  the   Jews,   lib.  iii.      They 

K  2 


132  TJie  time  of  Christ^ s  coming. 

Lkct.  call  them,  and  what  is  the  race  of  these  men,  and  who  is  their 
XII.  . 
—  mother  :  but  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  Mij  Son,  this 

ver.  9.    dag  have  I  begotten  Thee :   and  after  a  little.  Thou  shalt  I'ule 

^^  '      them  with  a  rod  of  iron.     1  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  dags  of  those  king- 

*^P  '  doms  shall  the  God  of  Heaven  set  up  a  kingdom  tvhich  shall 

never  be  destroged,  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 

Dan.  9,  words  ;)  Know  therefore  and  understand,  that  from  the  going 

'^'       forth  of  the  commandmeiit  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 

lineal  descent,  from  the  time  of  Hadrian  in  contrast  to  the  Princes  of  the  Captivity 

to  the  early  part  of  the   fifth  century,  at  Babylon. 


The  place  of  Chrisfs  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  Olynq^iad, 
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  coimnandment  to  restore  and  to  hiild 
Jerusalem,  unto  Messiah  the  Piince,  shall  be  seven  weeks,  and 
threescore  and  two  iveeks.  Of  the  times  then  thou  hast  for  the 
present  this  proof,  though  there  are  other  different  intei-pre- 
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  Mkah 
among  the  thousands  of  Judah ;  for  out  of  thee  shall  He  come  ^\  \' 
forth  unto  me,  that  is  to  he  Ruler  in  Israel;    whose  goings yoffrbs. 
forth  have  been  from  of  old,  from  everlasting.      Moreover,  fj[j°^"*' 
concerning  the  place,  thou,  being  an  inhabitant  of  Jerusa-  Sept. 
lem,  knowest   beforehand   what   is   written  in  the  hundred     (^0 
and   thirty-second  Psalm,  Lo,  we  heard  of  it  at  Ephratah,  Ps.  132, 
and  found  it  in  the  fields  of  the  ivood.     For  a  few  years  ago^- 
the  place  was  woody*".     Again,  thou  hast  heard  Habakkuk 
saying  to  the  Lord,  When  the  years  draiv  nigh,  Thou  shall  n-ah.  3, 
be  knoivn;  when  the  time  comes,  Thou  shall  be  shewn.     And^  .^^f*^' 
what  is  the  sign,  O  Prophet,  of  the  coming  of  the  Lord }  He  Sept. 
says  presently.  In  the  midst  of  two  lives  shall  Thou  he  known ;  ^^'"^  ^^' 
saying  this  plainly  to  the  Lord,  "  When  Thou  shalt  come  in  after 
the  flesh,  Thou  shalt  live  and  die,  and  having  risen  from  the  l^^^°J^'^' 

stead  of 

^  i.e.  B.  C.  516-518.  but  this  was  the  or  the  twentieth  of  the  same  kiug  when  ^'*"*"'- 

sixth  year  of  Darius  Hystaspes,  not  of  Da-  he  commissioned  Nehemiah. 
riustheMede.and  thebuildingof  the  City         ^  Hadrian,  as  it  appears,  had  planted 

was  begun  in  the  twentieth  of  Artaxerxes.  or  dedicated  a  grove  to  Adonis  near  the 

Various  dates  are  given   for  the   com-  grotto  of  the  Nativity.  (Hieron.  Ep.  ad 

raencement   of  the   period;     e.  g.   the  Paulin.l3.ed.  1684.)  Helena  had  cleared 

second   of  Cyrus   when    the   rebuilding  it  away  about  sixteen  years  before  this 

of  the  Temple  commenced,  or  the  seventh  Lecture  was  delivered.  Ed.  Ben. 
of  Artaxerxes,  the  date  of  Ezra's  mission, 


134  The  mode  of  Christ's  coming, 

Lect.  dead,  shall  live  again."     And  from  what  quarter  round  about 
- — '—  Jerusalem  comes  He  ?    From  the  East  or  the  West,  or  the 


Dent. 
22.  27, 


North  or  the  South  ?  tell  us  exactly.     And  he  answers  most 

Ibid,      plainly,  and  says,  God  shall  come  from  Termin,  (now  Teman 

g^J\^*    means  south,)  and  the  Holy  One  from  Mount  Faran,  shady, 

woody.     With  which  the  Psalmist  agreeing  says.  We  found 

it  in  the  plains  of  the  icood. 

21.  Further,  we  seek,  of  whom,  and  how  He  comes.     This 
Is.  7. 14.  Esaias  tells  us,  Behold,  a  Virgin  shall  conceive,  and  hear  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 
^ani'im  here.    For  they  must  be  asked,  when  does  one  who  is  assaulted 
/5/«^o      cry  out,  and  call  for  aid, — after  the  outrage,  or  before  it  ?  If 
now  the  Scripture  says  elsewhere,  TJte  damsel  cried,  and  there 
was  none  to  help  her,  speaks  it  not  of  a  virgin  }   A  further 
proof  that   a   virgin    may  be  meant  in  Holy  Scripture   by 
"  damsel,"  is  found  in  the  book  of  Kings,  saying  of  Abishag  the 
1  Kings  Shunammite,  And  the  damsel  was  very  fair ;  for  that  she  had 
^'  ^*      been  chosen  and  brought  to  David  a  virgin,  is  confessed. 
(]  0  ]       22.  But  the  Jews  say  again.  This  was  said  to  Ahaz  concern- 
ls.7  ii.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  ex- 
traordinary :  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  iVhaz,  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  stcorri  in  truth  unto  David ;  He  uill  not  turn Ps.  132, 
fro}?i  it ;    Of  the  fruit  of  thy  body  will  I  set  upon  thy  throne. 
And  again.  His  seed  also  tcill  I  make  to  endure  for  ever,  ajid^^-  ^^» 
his  throne  as  the  days  of  heaven.     And  afterwards,  Once  have  v^v.  35. 
/  sworn  by  my  holiness  that  I  will  not  lie  unto  David ;  his     ' 
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 Uzx.2^, 
and  Pharisees  sit  on  Moses'  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  this:Mat.2l, 
the  children  crying  out,  Hosanna  to  the  Son  of  David,  ^^essedy^^^^^^^ 
is  the  King  of  Israel.      And  the  bhnd  men  also  say,  TIiou  13. 
Son  of  David,  have  mercy  upon  us.     And  Gabriel  testifies  30.  ' 
plainly,  saying  to  Mary,  And  the  Lord  God  shall  give  unto  Lnkei, 
Him  the  throne  of  His  father  David.     And  Paul  says,  i^e-2Tim. 
member  that  Jesus  Christ,  of  the  seed  of  David,  was  raised"^^^' 
from  the  dead  according  to  my  Gospel.     And  in  the  begin- 
ning of  his  Epistle  to  the  Romans,  he  says.  Which  was  made  Rom.  1, 
of  the  seed  of  David,  according  to  the  flesh.     Receive  thou^* 
therefore  Him  who  is  born  of  David,  obeying  the  prophecyTs.il, 
which  says,  And  in  that  day  there  shall  be  a  root  of  Jesse  ;]^^^^^^^* 
and  He  that  shall  rise  to  reign  over  the  Gentiles,  in  Him  R* 
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  withjire;  for  unto  us  a  Child  hath  been  born,  (not^*  ^^P*' 
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  v^x.  7. 
shall  be  710  bound; — the  Romans  have  their  bounds,  but  of  the   ^^^' 


iom. 
15.  12. 


136  The  flesh  is  not  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 


TO  Kara 

•TTlTaff- 


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 

xaxZi.    f^jifiis  ^ell  the  office   of  Jesus'  priest  refrains  himself  from 

vid. 

1  Cor.  women,  how  should  Jesus  Himself  to  be  bom  of  man  and 
Ps^2i  woman.?  Because  Thou  art  He,  says  the  Psalmist,  that  drew 
(22,  rec.  Me  out  of  the  womb.  Mark  carefully  the  word,  drew  Me  out 
jQ^gg  J  (9/*  the  ivomh,  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  bom  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  helly,  I  knew  thee ;  and  before  thou  earnest  forth  out  of 

the  womb,  I  sanctijied  thee.     He,  then,  who  in  framing  men, 

touches  them  and  is  not  ashamed,  should  He  be  ashamed,  in 

fashioning  for  Himself  His  holy  flesh,  that  veil  of  His  God- 

„^         head  ?    It  is  God  who  even  now  forms  babes  in  the  womb,  as 

Job  10,  it  is  written  in  Job,  Hast  thou  not  poured  me  out  as  milk,  and 

^^'  ^^'  curdled  7ne  like  cheese?     Tliou  hast  clothed  me  with  skin 

and  flesh,  and  hast  fenced  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 

6vhh  T«» Divine  hands;    nothing  in  the  body  is  shocking,  as  framed 

^^^"'''     at  the  beginning.      Let  the  mouths  of  all  the   heretics  be 

stopped',   who    slander   the    body,   yea    rather.    Him    who 

1  Cor.  6,  foi-med  it :    but  let  us  remember  the  saying  of  Paul,  Know 

ye  not  that  your  bodies  are  the  temples  of  the  Holy  Ghost, 

ichich  is  in  you?    And  again,  the  Prophet,  speaking  in  the 

Hos.  9.  person   of   Jesus,   foretold,   saying,   My  flesh    is    of  them. 

Mi'c^T'And  elsewhere  is  it  written,  Tlierefore  He  shall  give  them 

3-  Sept.  fill  i]^^  fi^ji(,  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  Manichees,  &c. 


Jews  and Pagansbelieve things ashard as thehirthfroma  Virgin*  137 

Me  in  faithfuhiess.     And  Elizabeth  in  like  manner  speaking 

to  her  says,  And  blessed  is  she  which  believed;   for  there  shall^^^  ^> 

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  bom  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  bom  from  the  brain, 
how  say  ye  that  it  is  impossible  for  a  son  to  have  been  bom 
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 
mniecessary  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, 
baiTen,  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  natiu-e  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  w^hite  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  w^as  a  Sign  given  to  the  whole  w  orld.  O  ye  Jew  s,  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 
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  bom  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  tvife.  Mit.  1, 
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  Gen. 29, 
virtue  of  the  promise   only,  was  called   the  wife   of  Jacob,     ' 
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  sixthLnke  i, 
month  the  Angel  Gabriel  teas  sent  from  God  unto  a  city  of 
Galilee^  named  Nazareth,  to  a  virgin  espoused   to  a  man 
ivhose  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  ta.vedLu]^e2, 
with  Mary  his  espoused  wife,  being  great  ivith  child.     For 
though  she  was  great  with  child,  yet  said  he  not,  "  with  his 
wife,"  but  "  with  his  espoused  wife."     For  God  sent  forth  GdXA,A, 
His  Son,  says  Paul,  made,  not  of  a  man  and  woman,  but 
of  a  icoman  only,  that  is  of  a  Virgin;    for  we  have  before 
shewed,  that  a  virgin  is  also  called  a  woman;  for  of  a  virgin  <>  ft^Si- 
was  He  born,  who  makes  souls  virgins.  ZiLviv- 

32.  But  thou  wonderest  at  the  event;  she  also  wondered a;^"- 
who  bore  Him,  for  she  says  to  Gabriel,  How  shall  this  ^^,  Luke  1, 
seeing  I  know  not  a  man  ?  But  he  says  to  her,  TJie  Holy 
Ghost  shall  come  upon  thee,  and  the  power  of  the  Highest 
shall  overshadow  thee ;  therefore  also  that  Holy  Thing  which 
shall  be  born  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, 

Lkct.  Ghost  breathes,  there  all  pollution  is  taken  away:  undefiled 

X II, 


was  the  birth  in  the  flesh  of  the  Only-begotten  from  the 

'^inl7,l.  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,  the  host  of  Angels  praising  and  chanting  and  saying.  Glory  to 

xiai,       G^d  in  the  highest,  and  on  earth  peace  to  men  of  good  will ; 

^y"l-     and  the  Temple,  into  which  He  was  then  brought  on  the 

volunta-  fortieth  day;  and  the  pair  of  turtle-doves,  which  were  offered 

*^^;g^"!"for  Him'";  and  Symeon,  who  then  took  Him  in  his  arms,  and 

loxla,     Anna  the  Prophetess,  who  was  there  present. 

rec.text.      33    g-^^^  ^^^^^  q^^  ^^^^^  witness,  and  the  Holy  Ghost 

John  7,  with  Him,  and  Christ  says.  Why  go  ye  about  to  kill  Me,  a 
JQ.^and  j^^^  ^j^^^  j^^^j^  ^^^^  y^^^  ^j^^  truth,  let  the  heretics  be  silent 

who  speak  against  His  manhood ;  for  they  speak  against  Him 
Luke 24,  who  said,  Handle  Me,  a7id  see;  for  a  spirit  hath  not  flesh 
and  hones,  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. 
(1.5.)  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 
^^-  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 

"^  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 
sanctilication  of  our  bodies  ;  that  the  Lord  Virgin-bom 
may  say  of  us  also,  both  of  men  who  keep  their  chastity,  and 
of  women  who  receive  the  crown,  I  will  dwell  in  them,  and 'i  Cox, Q, 
walk  in  them;  and  I  will  be  their  God,  and  they  shall  he  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  openelh  not 
His  mouth. 

Lect.       1.  Every  deed  of  Christ  is  a  boast  of  the  Catholic  Church, 

XIII 

'-  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  }  Marv^ellous  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, 

<rT£>av8f.  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 ; 

-4^iUs.  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  mart's 
offence  death  reigtied  over  the  world,  how  shall  not  life  much 


Tlie  Devils  scared  hy  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?  John  14, 
If  Phinees,  when  he  waxed  zealous  and  slew  the  evil-doer, 
stopped  the  wrath  of  God,  shall  not  Jesus,  who  slew  not 
another,  but  gave  up  Himself  for  a  ransom,  put  away  the  i  Tim. 
wrath  which  is  against  men  ? 

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  l  ^'or.  i, 
the  Jews  a  stumbling-block,  and  unto  the  Greeks  foolishness, 
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  2i:orZc?,  deliver  John  l, 
us    from    oui*   sins  ?    The   blood    of    a    brute    animal    gave " 
salvation;    and    shall    not  the  Blood  of  the   Only -begotten 
much   rather   save  ?      If  any   disbelieve   the   power   of  the 
Crucified,  let  him  enquire  of  the  devils ;  if  any  believe  not 
words,  let   him   believe   w^hat   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  i  Pet.2, 
not  Peter  who  says  this,  for  then  might  we  suspect  that  he  j^^'/g^J^ 
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,  I  find  Lnke23, 
no  fault   in  this  Man:    and  who,  when  he   gave  Him  up, 
washed  his  hands,  and  said,  /  am  innocent  of  the  blood  o/*Mat.27, 
this  just  person.     There  is  yet  another  witness  of  the  sinless-  ^' 
ness    of   Jesus, — the   robber,   the   first   man   admitted   into 
paradise;    who  rebuked  his  fellow,  and  said,*'  We  receive v-LuVe 

^  23,41. 


144         The  wood  of  the  Cross  distributed  about  the  world, 

Lect.  the  due  reward  of  our  deeds;  but  this  man  hath  done  nothing 
2^111:- 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 

^oKtifis.   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 

10  X  I9  ^^^  from  hence  been  distributed  piecemeal  to  all  the  world. 

T  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.  5,   Whosoever  shall  look  upon  a  woman  to  lust  after  her,  hath 

^^'        already  cominitled  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 

1  Pet.  2,  sinned  not  in  words,  or  deeds,  or  thoughts,  who  did  no  sin, 

•     *  neither  was  guile  found  in  his  mouth;  who  ivhen  He  ivas 

reviled,  reviled  not  again  ;  when  He  suffered.  He  threatened 

not;  who  came  to  His  passion,  not  unwillingly,  but  willingly, 

Mat.  16,  yea,  should  any  dissuading  Him  say  even  now,  Be  it  far 

22.23.    fj.Qyy^  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 


Tlie  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  he  crucijied.  Mat. 26, 
But  knowest  thou  wherefore  this  Friend  of  man  shunned  not  * 
death  ?     It  was  lest  the  whole  world  should  perish  in  its  sins. 
Behold,  we  go  up  to  Jerusalem,  and  the  Son  of  man  shall  bev-  Mat. 
betrayed,  and  shall  he  crucijied ;  and  again,  He  stedfastly  set  t  '.    g 
His  face  to  go  to  Jerusalem.     And  wouldest  thou  know  cer-51. 
tainly,  that  the  Cross  is  a  glory  to  Jesus }     Hear  His  own 
words,  not  mine.      Judas  set  about   betraying   Him,  being 
ungrateiul  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 :  aiat.  26, 
then  said  Jesus,  The  hour  is  come,  that  the  Son  of  man  should ,  j^^^^ 
be  glorified.     Thou  seest  how  He  knew  the  Cross  to  be  His  23. 
proper  glory.     Further,  was  Esaias  w^hen  he  was  sawni  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^"^* 
that  He  had  glory  before:  for  He  was  glorified  tcith  the  glory 2]. 
which  was  before  the  foundation  of  the  world.    He  was  glori-Johni7, 
iied  as  God  ever;  but  now"  He  was  glorified  in  bearing  the""' 
Ci'own  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 :  /  have  27ower  to  lay  down  My  life,  and5o\m  10, 
/  have  2^ou'er  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  pui'pose  to  His  passion,  re-  £«  ^^oat- 
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  w^ho  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    (4.) 
cavil,  and  backward  to  believe;    so  that  for  this  cause  the 

2  Taj  tvXoyicti.  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     Antiq.  xv.  4.  §.  3. 


140         All  things  concerning  Christ  are  in  the  Prophets. 

Lect.  Prophet  in  the  text  says,  Lord,  ivho  hath  believed  our  report  ? 

-T-T— Persians  believe,  and  Hebrews  believe  not:    they  shcdl  see, 

y^ma-     to  whoiTi  He  wtts  Hot  spokefi  of,  and  they  that  have  not  heard 

^p^n-    ^^^^^^  tinderstand,  while  they  who  study  these  things,  shall  set 

-rjjv.       at  nought  what  they  study.     They  speak  against  us,  and  say, 

I5!"2*i    "  Does  the  Lord  then  suffer?  what?  had  men's  hands  power 

from  Is.  over  His  sovereignty  ?"   Read  the  Lamentations  ;  for  in  those 

'     *   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  ichich  now  is  shall  not  be  lamented  for;  for 

25. 

that    Jerusalem    crucified    Christ,   but    that   which   now   is 

Lam.  4,  worships  Him.     Lamenting  then  he  says.  The  breath  of  our 

'^^^ ' 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  shadoio 

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 
kixi^Tv-  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 


We  come  to  Scr.notto  discover  ^hut  to  prom  what  we  have  heentaught.  1 47 

He  was  crucified  with   robbers  ;   oughtost  thou  not  to  see       i 
whether  this  also  is  \viitten  ?    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  0}ir  speech  i  Cor. 
and  our  preaching  is  not  with  enticing  words  ofniavLS  wisdom.  ^'  '^' 
We  stir  now  no  sophistical  contrivances ;  for  these  are  ex- 
l^osed ;  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  Proj^hets.     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  3"^'   ' 
to  work.     God  bestows  every  thing.     For  ?/  any  of  you  lack  Jam.  1, 
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  heai'. 

9.  Let  us  then  seek  the  texts  in  proof  of  the  Passion  of    (.5.) 
Christ :  for  we  are  met  together,  not  now  to  make  an  abstract  eic^^mi- 
exposition  of  the  Scriptures,  but  rather  to  be  made  assured  ol '''''"  ^^'^' 
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  ivay  is  in  Ps.  77, 
the  sea,)  it  is  written,  Who  walketh  on  the  sea,  as  on  a  pave-  ^^' 
ment.     And   concerning   divers   cures   thou   hast   elsewhere  g^pj ' 
received  testimony.     Now  therefore  1  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  My  Ps.  38, 
neighbours  drew  near  against  Me,  and  stood.     And  again,  p-^^P*' 
His  words  were  softer  than  oil,  yet  icere  they  drawn  sword^.2\. 
Hail,  Master,  and  he  betrayed  his  Master  to  death ;    he  was 
not  moved  with  his  warning,  when  He  said,  Judas,  hetrayest 
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  Tldrty  Pieces  of  Silver. 

Lect.  confession  quickly.    Hold  not  thy  peace,  O  God  of  My  praise; 

— — — ^ybr  the  mouth  of  the  wicked,  and  the  mouth  of  the  deceitful, 

i_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''  the  exposition 
of  the  Psalmist,  who  has  told  the  time  and  the  place ;  how 

Ps  59,  they  returned    at    evening,   and    hungered  like   dogs,   and 
^P^'  encompassed  the  city. 

10.  Attend  also  in  respect  to  the  thirty  pieces  of  silver. 

Zech.w,  And  I  will  say  to  them.  If  it  he  good  in  your  sight,  give  me 

'  ^^^*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 

Ib.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: 

Md^i. 21,  Judas,  it  says,  repented  himself,  and  cast  down  the  pieces 
of  silver  in  the  temple,  and  departed. 
(0.)  11.  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 
b  Alluding  to  some  Homily  distinct  from  these  Lectures.  Ed.  Ben. 


Prophecy  of  our  Lord's  seizure  and  trial.  149 

among  themselves,  It  is  not  lawful  to  cast  them  into  the 
treasur])^  because  it  is  the  price  of  blood.  Out  of  your  own 
mouths  is  your  condemnation ;  if  the  price  is  polhited,  so  is 
the  deed  polkited ;  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,  orxi^f"- 
brass-founders,  have  refining  houses;  but  potters  also  havej^-j^j^^ 
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  thei/ is.  3,9. 
have  taken  evil  counsel  against  themselves,  saying.  Let  ^^s^^^^^'^^' 
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  fi'eed  Lazarus  from  the  bonds  of  death  after  four  days, 
and  loosed  Peter  from  the  iron  bands  of  his  prison  ?  Angels 
stood  aromid  ready,  saying.  Let  us  burst  tlieir  bands  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 ls.3,] 4. 
Lord  will  C07ne  into  judgment  with  the  ancients  of  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 
^^^^'  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 

^^'   *     the  Lord,  O  foolish  people  and  unwise  f     And  the  Prophet 

Is.53,1. 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 

tfw^.^s-   saved  may  not  disbelieve,  the  Holy  Ghost  writes  before,  in 

'!":         the  person  of  Christ,  who  says,  (for  He  who  then  spake  these 

saved,    things,  was  afterward  an  actor  in  them,)  /  gave  My  back  to 

ifiyQ^^'the  scourges;  for  Pilate,  having  scourged  Him,  delivered  Him 

15.        to  be  crucified;  and  My  cheeks  to  smiti?igs  ;  and  My  face  I 

^^^^^'^' 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  I  have 

nerved  My  disciples  against  death   for  truth's   sake,  had  I 

Jolini2,]^ygglf  gunk  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 
' (qX'  ^^^  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  ivas  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 
Luke 23, he  says,  that  Pie  was  sent  as  a  present;  for  the  same  day 
Pilate  and   Herod  icere  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,  ivho  reconciles  the yJoh\2, 
hearts  of  the  princes  of  the  earth.     See  the  exactness  and ^yjj'g^'j.g^j* 
true  testimony  of  the  Prophet.  "leans  to 

15.  Look  with  awe  then  at  the  Lord  while  He  was  judged.  ",rei;e„f. 
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  whom  havens.  57, 
ye  opened  your  mouthy  and  against  whom  have  ye  let  loose  '     ^  ' 
your  tongue?    and  the  Lord  Himself  says  in  the  Prophets? 
Mine  heritage  is  unto  Me  as  a  lion  in  the  forest;  it  crieth  outjQx.  12, 
against  Me ;  therefore  have  I  hated  it.     I  have  not  refused  * 
them,  but  they  have  refused  Me  ;  wherefore  it  follows  that  I 
say,  /  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,  I  lias  as  a  man  that  heareth  not ;  and  in  whose  mouth  Vs.  38, 
are  iw  reproofs ;  and  again.  But  I  as  a  deaf  man  heard  not ;  J^^'^  ^^ 
and  I  was  as  a  dumb  m.an  that  openeth  not  his  mouth. 
Thou  hast  before  heard^  concerning  this,  if  thou  remember- 

est  it. 

1 7.  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  shaked^^- ^09, 
their  heads.  Yet  there  is  the  figure  of  kingly  state ;  for  ~  * 
though  they  mock,  yet  do  they  bend  the  knee.  And  the 
soldiers  cmcify  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 ; 

c  Not  in  any  extant  work. 


152  Correspondence  between  Chi'ist^ s  crucifixion  and  AdanCsfalL 

Lfct.  so  that  for  this  cause  the  Scripture  says  in  the  Canticles,  Go 

'-foiiJi,  O  ye  daughters  of  Zion,  and  behold  King  8olomon  in 

11.        the  crown  ivherewith  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, 
iMark     but  that  one  alone,  for  the  sake  of  the  figure ;   saying,  No 
',    '  more   let  man  eat  fruit  of  thee;    be  the  doom    cancelled. 
■ris.        And  because  at  the  former  time  they  clothed  themselves  with 
f^^^.^i^t    fig-leaves.   He    came    at   a    season    when   food  is  not   wont 
f^ijh)s     to  be  found  on  the  fig-tree.     Who  knows  not  that  in  winter- 
time the  fig-tree  bears  no  fruit,  but  is  clothed  with  leaves 
only  ?    Was  Jesus  ignorant  of  this,  which  all  knew  }    No,  but 
rec.  text,  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.  11,  and   assure   thyself;    I  am  as  a  harmless  lamb  led  to  he 
^^  ' 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  he  crucified,  did  He  not  know?)     /  am 
as  a  harmless  lamh  led  to  he  slaughtered;  did  I  not  know  it? 


it?  rov 
atuva, 
110  man 
for  ever 


Prophetical  types  of  the  Cross,  153 

(but  what  sort  of  lamb  ?    let  John  the  Baptist  interpret  it, 
when  he  says,  Behold  the  Lamb  of  God,  that  taketh  aicayJohnl, 
the  sin    of  the  ivorld.)     They  have  devised   against   Me   «  x  *  , , 
tvicked  device,  saying, — (He  who  knows  the  devices,  knew  He  19. 
not  the  result  of  them?    And  what  said  they  ?) — Come,  andlhxdi, 
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,'rv.,cv 
and  let  us  place  a  beam  upon  His  bread,  and  destroy  Him  ^^^^H^ 
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  HisPs.l2, 
Name  abideth  in  the  Church.  And  because  it  was  Life,  which     *  ^^^' 
hung  on  the  Cross,  Moses  says,  weeping.  And  thy  Life  shall  Deut. 
hang  before  thine  eyes;  and  thou  shalt  be  afraid  day  and^'^^ 
night)  and  thou  shalt  not  trust  thy  life.     And  so  too,  what 
was  just  now  taken  as  the  text.  Lord,  who  hath  believed  our  ccvayvu- 
report  ? 

20.  This  was  wrought  in  figui'e  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  (H-) 
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 

*  This  interpretation  is  acknowledged     3.)  Theodoret  (in  loc.)  &c.  and  in  the 
byTcrtuUian,  (in  Jud.U.in  Marc,  iii.19.     Breviaries, 
iv.  40.)  S.  Ambrose  (in  Psalm  35.  praef. 


154  Glory  of  the  Cross  communicated  to  its  Sign, 

Lect.  believers  and  the  unbelievers.    For  Pilate  said,  /am  innocent, 
■^^    •  and  washed  his  hands  in  ^^ater ;  they  who  cried  out  against  Him 


said,  His  hlood  he  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  beUevest,  the  salvation  which  is  by 

water.     For   nothing   happened   without   a   meaning.     Our 

fathers  who  have  written  comments  have  given  another  reason 

ev  E««y-  of  this  matter.     For  since  in  the  Gospel  the  power  of  salutary 

vid.'supr.  Baptism  is  twofold,  that  namely  bestowed  by  means  of  water 

Cat.  iv,  Qi^  w^Q  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  martyrdom. 

(peoriv-    There  is  something  besides  meant  by  the  Side.     The  woman, 

baptism,  who  was  formed  from  the  side,  led  the  way  to  sin ;  but  Jesus 

who  came  to  bestow  the  grace  of  pardon  on  men  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  ivliom  ye  seek,  Jesus  the 
^*  Crucijled.     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  Crucijixion.  155 

received  the  testimonies.     Thou  seest  this  spot  of  Golgotha ! 
Thou  answerest  with  a  shout  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  w^as  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,   WJio  is  the  Image  of  the  Invisible  God;  and  after  acol.  i, 
little,  and  He  is  the  Head  of  the  body,  the  Church.     And^^- 
again.  The  Head  of  every  man  is  Christ;  and  again,  Who  «*[corii 
the  Head  of  all  principality  and  power.     The  Head  suffered  3. 
in  "  the  place  of  the  skull."     O  wondrous  prophetic  adap-  ^°^'  ^' 
tation  !    The  very  name  almost  reminds  thee,  saying,  "  Think 
not  of  the  Crucified  as  of  a  mere  man ;  He  is  the  Head  of  all  ^ix^ 
principality  and  power.    That  Head  which  was  crucified  ig^'S^^'^- 
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  is  i  Cor. 

'Godr  '  U.3. 

24.  Christ  then  was  crucified  for  us,  having  been  judged 
in  the  night,  when  it  was  cold,  and  a  Jire  of  coals  was  laid.  John  18, 
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  wi'itten  ? 
Let  us  enquire.     Now  the  Prophet  Zacharias  says.  And  it Zech.ii, 
shall  be  in  that  day,  that  there  shall  not  be  light,  a?td  there  g^J*^ 
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,  ivhich  the  LordP^.UQ, 
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?     That  day  is  neither  day  nor  night?  what 

:_  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  he  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, 

^n\o%Q,  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  imll  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.  10.  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. 
(13.)  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  cast  lots.  Is  then  this  also  written  ?  They  know,  the 
diligent  chanters  of  the  Church,  who  imitate  the  Angel  hosts, 

^  Theodoret  (in  loc.)  gives  the  same     plains  it  of  the  second  advent, 
interpretation,  S.  Jerome  (in  loc.)  ex- 


Prophecy  of  Christ" s  passion.  157 

and  continually  sing  praises  to  God:  who  are  thought  worthy  Ps.  22, 
to  chant  Psalms  in  this  Golgotha,  and  to  say,  They  parted  My  ]^^^^  jg 
raiment  among  them,  and  for  My  vesture  they  did  cast  lots,'i'\ 
The  word  "  lots"  expresses  the  very  act  of  the  soldiers.  J^T' 

27.  Again,  when  He  had  been  judged  before  Pilate,  Yie^^Xf^'^i- 
was  clothed  in  red;  for  there  they  put  on  Him  a  purple  robe. 

Is  this  also  ^vritten?    Esaias  saith,  Who  is  this  that  co7?ieth  l^. 63,  \, 
from  Edom  ?    the  redness  of  His  garments  is  from  Bosor;  ^^P^* 
(who  is  this  who  for  a  dishonour  weareth  purple  ?    for  Bosor 
hath  in  Hebrew  this  meaning  ^)    Why  are  TJiy  garments  red,  v.  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  ^^P** 
hands  unto  a  disobedient  and  gainsaying  people^. 

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,  Tliou  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 
w^ere  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  own''^?^^"" 
accord:   for  remember  what  He  said,  /  have  power  to  lay johnio, 
dotvn  My  life,  and  I  have  power  to  take  it  again.  '^• 

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,  I  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  pur-  xurk 
pose  of  heart; — (for  their  Vine  is  of  the  vine  of  Sodom,  and  of"^^""-'^^' 
the  fields  of  Gomorrah;) — this  Vine,  when  the  Lord  was  athirst,  Deut. 
having  filled  a  sponge  and  put  it  on  a  reed,  offers  Him  vinegar.  ^^^'  •^^• 
They  gave  Me  also  gall  for  My  meat,  and  in  My  thirst,  theyps^Qg^ 

2i! 

^  S.  Jerome  says  it  medins  Jlesh  (caro)  g  This  passage  is  interpreted  of  the 

or  in  distress  (in  tribulatione.)  Ep.61.  ad  Crucifixion  by  Origen,Jerome,Theodoret, 

Pammach.  vol.  ii.  p.  120.  ed.  1684.   It  is  (all  in  loc.)  &c.  &c.  not  of  course  exclud- 

now  considered  to  mean  3.  fold  for  cattle,  ing  its  primary  reference  to  God's  fatherly 

as  in  Mic.2,12,  from  ^2^3  secuit,  munivit.  all-embracing  love. 


1 58  The  penitent  thief 

LucT.  gave  Me  vinegar  to  drink.     Thou  seest  the  plainness  of  the 
Prophet's  description.     But  what  sort  of  gall  put  they  into 


Mark     My  mouth  ?     They  gave  Him,  it  says,  wine  mingled  with 
'     '   myrrh.     Now  myrrh  is  of  the  taste  of  gall,  and  exceeding 
bitter.     Are  these  things  what  ye  recompense  unto  the  Lord } 
OfFerest  thou  these  things,  O  Vine,  unto  thy  Master?   Rightly 
Is.  5, 1.  did  the  Prophet  Esaias  aforetime  bewail  you,  saying.  My 
well-heloved  hath  a  vineyard  in  a.  very  fruitful  hill;  and  (not 
^-  2-      to  recite  the  whole)  he  goes  on,  /  waited  that  it  shoidd  bring 
forth  grapes ;    I  thirsted  that  it  should  give  wine ;    hut  it 
brought  forth  thorns ;    for  thou  seest  the  crown,  wherewith  I 
V.  G.      am  adorned.     What  then  shall  I  now  decree  ?     /  will  com- 
mand the  clouds  that  they  rain  no  rain  upon  it.     For  the 
prophets,  the  clouds,  were  removed  from  them,  and  are  for 
1  Cor.    the  future  in  the  Church  ;  as  Paul  says,  Let  the  prophets  speak 
F^h^ 4   ^^^^  ^^  three,  and  let  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  tvith  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. 

Luke23,  But  the  other  rebuked  the  reviler ;   and  to  him  the  end  of  life 

was  the  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  contest  into  Thy  kingdom. 

3L  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  hy  faith  icithout  works.  159 

in  darkness  !  Therefore  also  he  rightly  heard  the  words,  Be 
of  good  cheer ;  not  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  Luke23, 
thou  be  with  Me  in  Paradise ;    because  to-day  thou  hast  ^'  ^^ 

Ps.  95, 

heard  My  t'oice,  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  thou  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  i^  fallen  from  heaven.    And  Luke  10, 
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  itsvid.Am- 
Lord.     O  mighty  and  ineffable  grace  !  The  faithful  Abraham  p^^^^-^g 
had  not  yet  entered,  but  the  robber  enters !  Moses  and  the  s.  20.  n. 

12 

Prophets  had  not  yet  entered,  and  the  lawless  robber  enters.     * 
Paul  also  wondered  at  this  before  thee,  saying.   Where  sin  Rom.  5, 
abounded,  there  grace  did  much  more  abound.     They  who 
had  borne  the  heat  of  the  day  had  not  yet  entered ;  and  he  v.  Mat. 
of  the  eleventh  hour  entered.     Let  none  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  pre- 
vents him ;  I  wait  not  exclusively  for  work,  I  have  accepted 
faith.     I  am  come  yv\iO  feed  My  sheep  among  the  lilies,  I  am  Cant.  6, 
come  to  feed  My  sheep  in  the  gardens.    I  hdcve  found  a  sheep,   ' .  .. 
a  lost  one,  but  I  lay  it  on  My  shoulders,  for  he  beheves,  5. 6. 
since   he  himself  has  said,  /  have  gone  astray  like  a  lost^^'^'^^> 
sheep:    Lord,  remember  me  when  TJtou  comest  in  Thy  king- 
dom. 

32.  Of  this  garden  I  sang  of  old  to  My  spouse  in  the  (16.) 
Canticles,  and  spake  thus  to  her.   /  am  come  into  My  garden.  Cant.  5, 
My  sister,  My  spouse;  (now  the  place  where  He  was  crucified  * 
was   a   garden ;)    and   what   takest   Thou   thence  ?    /  have  Ibid. 
gathered  My  myrrh ;  having  drunk  wine  mingled  with  myiTh, 
and  vinegar.     And  having   received   these,  He    said.  It  2*5  John  19, 
finished.     For  the  mystery  has  been  fulfilled ;  the  things  that 


360  Christ  died  on  the  Cross  instead  of  us  sinners. 

Leot.  are  written  have  been  fulfilled ;  sins  are  forgiven.    For  Christ 
XIII  . 

beifig  come  an  High-priest  of  good  things  to  come,  by  a  greater 


Heb.  9, 

11.  &c.  and  more  perfect  tabernacle,  not  made  ivith  hands,  that  is  to 
say,  not  of  this  building,  7ieither  by  the  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,  sprin- 
kling the  unclean,  sanctifieth  to  the  purifying  of  the  flesh,  how 

}leh.\o,much  more  the  blood  of  Christ?    And  again,  Having  ihere- 

^^'  fore,  brethren,  boldness  to  enter  into  the  holiest  by  the  blood  of 
Jesus,  by  a  new  and  living  way,  which  He  hath  consecrated 
for  us,  through  the  veil,  that  is  to  say.  His  Jlesh.  And 
because  His  flesh,  this  veil,  was  dishonoured,  the  emblemati- 

Mat.27,  cal  veil  of  the  temple  was  rent  through,  as  it  is  written,  Ayid, 

^^'  behold,  the  veil  of  the  temple  tvas  rent  in  twain  from  the 
top  to  the  bottom ;  for  not  a  morsel  of  it  was  left;  for  since 

Mat.  23,  the  Master  said.  Behold,  your  house  is  left  unto  you  desolate, 
the  house  has  been  rent  into  pieces. 

v.Col.l,  33.  These  things  the  Saviour  endured,  making  peace  through 
the  Blood  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 

1  Pet.  2,  in  His  body  on  the  tree,  that  we  being  dead  to  sin,  should  live 
to  righteousness.     Of  no  small  account  was  He  who  died  for 

aia-envov.  us ;  Hc  was  not  a  literal  sheep ;  He  was  not  a  mere  man ; 

■^iXoi.  YiQ  was  more  than  an  Angel ;  He  was  God  made  man. 
The  transgresssion  of  sinners  was  not  so  great,  as  the  righte- 
ousness 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 

Luke 23, yielded  up  the  ghost?  He  cried  to  the  Father,  saying,  jP«//i^r, 

^^'        into  Thy  hands  I  coynmend  My  spirit ;  I  commend  it,  that  I 

Mat.  27.  may  take  it  again.     And  having  said  these  things^  He  gave 

50. 


Prophecy  of  the  tomb.  161 

up  the  ghost;  but  not  for  any  long  time,  for  He  rose  again  from 
the  dead  speedily. 

34.  The  Sun  was  darkened,  because  of  the  Smi  of  righteous-  (17.) 
ness.  The  rocks  were  rent,  because  of  the  spiritual  Rock.  ^lal.  4, 
The  tombs  were  opened,  and  the  dead  arose,  because  of  Him  ^ly^rfit. 
who  \Y2i^free  among  the  dead;  He  sent  forth  His  prisoners  Vs.  %^, 
out  of  the  pit  ivherein  is  no  water.  Be  not  then  ashamed  of  the  ^g^h  9 
Crucified,  but  be  thyself  bold  to  say.  He  heareth  our  sins,  and  ii- 
carrieth  our  sorroivs,  and  ivith  His  stripes  we  are  healed.  4  '5  ' 
Let  us  not  be  unthankful  to  our  Benefactor.     And  again ; 

for  the  transgression  of  my  people  was  He  stricken;  and  HeveT.Q.9. 
made  His  grave  with  the  wicked,  and  with  the  rich  in  His 
death.     Therefore  Paul  says  plainly,  that  Christ  died  for  our  1  Cor. 
sins  according  to  the  Scriptm'es,  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.  1^.5], 
Look  and  behold.     Thou  hast  in  the  Gospel,  In  a  sepulchre ^^  JJ' 
hewn  in  stone,  which  was  hewn  out  of  a  rock.     And  what  7«^'«j- 
happens    next  ?     AVhat  kind   of    door   has   the   sepidchre  ?  TessTm. 
Again  another  Prophet  says.  They  cut  off  My  life   in  ///^v.supr. 
dungeon,  and  cast  a  stone  upon  Me.     I,  who  am  the  Chief  Luke23, 
corner-stone,  elect,  precious,  lie    for  a  little   time  within   ^^'^^Xb 
stone.     I  who  am  a  stone  of  stumbling  to  the  Jews,  but  of  46. 
salvation  to  them  who  believe.     The  Tree  of  Life,  therefore,  53  "J^'^^'_ 
was  planted  in  the  earth,  that  the  earth  which  had  been''*', 
cursed  might  enjoy  the  blessing,  and  that  the  dead  might  be  2  g.  * 
released. 

36.  Let  us  not  then  be  ashamed  to  confess  the  Cnicified.   (IS.) 
Be  the  Cross  our  seal  made  with  boldness  by  our  fingers  onvid. 
our  brow,  and  in  every  thing;  over  the  bread  we  eat,  and  the  jg^^,-* 
cups  we  drink  ;  in  our  comings  in,  and  goings  out ;  before  Mil.  3. 
our  sleep,  when  we  lie  down  and  when  we  awake ;  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  Tlie  doctrine  of  the  Cross  the  foundation. 

Lect.  toil,  for  the  sick  ;  since  also  its  grace  is  from  God.     It  is  the 
XIII.  g^gj^  ^£  ^^  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  tlte  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'':    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 

yozntris.  also  be  silenced.     If  any  say  that  the  Cross  is  an  illusion, 

turn  away  from  him.     Abhor  those  who  say  that  Christ  was 

xaroc,      crucified  to  our  fancy  only  ;  for  if  so,  and  if  salvation  is  from 

rST^     the  Cross,  then  is  salvation  a  fancy  also.     If  the  Cross  is 

1  Cor.  15, fancy,  the  Resurrection  is  fancy  also;  but  if  Christ  he  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- 

s^wro-    forth  unsubstantial. 

ffTUTcc.  gg  'Jake  therefore  first,  as  an  unassailable  foundation, 
^  ^^  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  ^sculapius. 


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 
sen^ant  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  WTong  ?  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 
coat.  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  ^ ;  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  thi-ust  his  hand  into  His  side,  and  his 
fingers  into  the  print  of  the  nails.     For  it  was  for  our  sakes 

>  The  martyr  Lucian  (ap.  Ruff.  Hist.  ^  Vide  also  Jeroii.e,  Ep.  27.  ed.  1684. 
ix.  6.)  says  the  same. 

M  2 


164  The  Power  of  the  Cross. 

I>ECT.  that  he  so  carefully  handled  Him ;  for  what  thou  who  wert  not 
'  there  present,  wouldest  have  sought,  he  bemg  present,  by 


vof^Uv.    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 

ffTBLv^a,-  on  Him  who  was  upon  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 ;  this,  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';  for 
Zech.l2,the  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  t7'ibe,  when  their  season  for  repentance  shall 
^P  '      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     Man  in  heaven"  will  be  the  Cross,  vid. 
Fathers,  that  "  the  sign  of  the  Son  of    Chrysostom  and  Jerome  in  Mat.  xxiv.30. 


LECTURE  XIV. 


ON  THE  RESURRECTION,  ASCENSION,  AND  EXALTATION 
OF  CHRIST. 


1  CoR.  XV.  1—4. 

Moreovei^  brethren^  I  declare  unto  you  the  Gospel  lohich  I  preached 
unto  you,  which  also  ye  have  received,  and  loherein  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  ofcdl  that  ivhich  I  cdso  received,  hoic  that  Christ  died 
fjr  our  sins  according  to  the  Scriptures;  and  that  He  icas 
buried,  and  that  He  rose  again  the  third  day  according  to  the 
Scriptures, 

1.  Be  glad,  O  Jerusalem,  and  hold  festival  together,  all  y^  v.  Is.  66, 
tcho  love  Jesus;  for  He  is  risen;  rejoice  all  ye  ivho  before  ^^'^^^^' 
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  resuiTection 
said,  Rejoice.     For  I  know  the  sorrow  of  the  lovers  of  Christ  v.  Mat. 

.  .  .  28   9. 

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 
wSiS  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  victorv  over  death. 


166  Prophecies  of  the  Resurrection. 

Lect.       2.  As  then  we  have  set  before  you  the  witnesses  of  His 
XIV 
^  Cross,  in  Hke  manner  let  us  now  ascertain  the  proofs  of  the 

iva^m.  Resurrection;    since  the  Apostle  in  the  text  says,  He  was 

^^°^'^^>  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  recognize  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 

Is. 57,2. the  foregoing  discourse;    since  Esaias  says.  His  burial  shall 

Sept-      be  in  peace:  for  in  His  burial  He  made  peace  in  heaven  and 

ls.,57,1.  earth,  bringing  sinners  unto  God.     And,  the  just  is  taken 

2.  Sept.  aivaij  from  the  face  of  imrighteousness,  and.  His  burial  shall 

Sept.'   '^^  in  peace,  and,  /  will  give  the  wicked  for  His  burial.     And 

Gen.49,  the  prophecy  of  Jacob  in  the  Scriptures,  saying.  He  couched 

^^ ' and  lay  down  as  a  lion,  and  as  a  liorCs  whelp;    who  shall 

Numb,   awaken  Him  9    And  in  like  manner  in  Numbers,  He  couched. 
24, 9.  . 

He  lay  down  as  a  lion,  and  as  a  great  lion.     And  ye  have 

Ps.22,   heard  ofttimes  the  Psalm  which  says.  And  Tliou  hast  brought 
15.        Me  into  the  dust  of  death.   Also,  we  specified  the  spot,  when 
Is.5i,  1.  we  quoted  the  words,  Look  unto  the  rock  ivhich  ye  have  hewn. 
Sept.      Now  therefore  let  the  texts  for  the  Resurrection  itself  follow. 
Ps.12,5.      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.16,1.  Psalm,  which  says  plainly.  Preserve  me,  O  God,  for  in  TJiee 
^^P^*      do  I  put  my  trust ;   and  after  this.  Their  drink  offerings  of 
(v.Sept.)  ^i^ood  will  I  not  offer,  nor  take  up  their  names  into  my  lips, 
since  they  have  refused  Me,  and  named  Caesar  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  inoved;  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,lh.\.io. 
7ieither  wilt  Thou  siiffei'  Thine  Holy  One  to  see  corruption. 
He  has  not  said,  neither  wilt  Tliou  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  wilt ih.\.\\. 
shew  Me  the  imth  of  life.     Behold,  here  is  plainly  preached 
life  after  death.     Turn  next  to  the  twenty-ninth  Psalm,  I  wHI^^^-^q^x, 
extol  Thee,  O  Lord, for  Thou  hast  lifted  Me  up,  and  hast  not^^^^- 
made  My  foes  to  rejoice  over  Me  :    what  came  to  pass }    wert 
Thou  rescued  fi-om  Thine  enemies,  or  wert  Thou  set  free  when 
about  to  be  smitten  ?     He  Himself  says  most  plainly,  Tliou,  ib.  v.  3. 
Lord,  hast  brought  My  soul  out  of  hell.     In  the  former  place  C^'"-^- 
He  says,  Thou  wilt  not  leave,  speaking  prophetically;  and  Sept.) 
here  He  speaks  of  what  is  to  happen,  as  if  it  had  already 
happened,  Tliou  hast  brought;   Thou  hast  kept  My  life  from  i^\^^ 
them  that  go  down  to  the  pit.     At  what  time  shall  this  be?     (3  \ 
Weeping  shall  endure  for  the  evening;    but  joy  cometli  2*??ib.v. 5. 
the  morning ;    for  in  the  evening  was  the  mourning  of  the  Sept. 
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.  (-^^^  g 
For  though  it  be  now  adorned  and  that  most  excellently  with  H- 
royal  gifts,  yet  it  was  before  a  garden,  and  the  tokens  andg^^^'^J^' 
traces  thereof  remain.     A  garden  inclosed  was  it;  a  fountain  14. 
sealed    by   the   Jews,   who    said.   We   remember    that    that  ^^^^-  '*' 
deceiver  said  while  He  was  yet  alive,  after  three  days  T  will  Mat.27, 
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  job  7, 
judge   them.     But   who   is   the  fountain   sealed,  or  who  is  1 8. Sept. 
interpreted  as  the  well  of  living  uaters  ?    It  is  the  Saviour,  ^^^  '   ' 
concerning  whom  it  is  wi'itten.  With   Thee  is  the  fountain  ps.36,9. 
of  life. 

6.  But  what  saith  Zephaniah  to  the  disciples  in  the  person 

of  Christ?    Prepare  Tliyself,  rise  up  early,  all  their  stnallzeyh.s, 
clusters  are  destroyed ;  that  is,  of  the  Jews,  with  whom  there''-  Sept. 
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,  TJierefore  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 

Ma^ry-  Called,  the  Testimony  ?    For  wherefore  is  this  place  of  Gol- 

Euseb    gotha   and   of  the    Resurrection   not   called   like    the  other 

Const,    churches,    a    church,    but   a   Testimony?     It   was    perhaps 

5^c.    *   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 
Zeph.  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  ? 
'[h.y. 10. From  beyond  the  rivers  of  Ethiopia,  they  shall  bring  to  Me 
sacrifices.     Thou  knowe^t  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.88,l.who  then  spoke,  afterwards  came  to  us,)  O  Lord  God  of  My 
salvation,  L  have  cried  day  and  night  before  Thee  ;   and  after 
V.  4.  5.  a  little,  L  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  fi-om  want 
of  strength,  but  willingly ;  and  His  death  was  not  without  power 
or  will.     /  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.     cifice  far  from  Me ;    (for  the  disciples  fled  ;)    wilt  TJiou  shew 
V.  13.     wonders  to  the  dead  ?    Then  after  a  little.  But  mito  Thee 
have  L  cried,  O  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,  Rise  iqy,  My  love,  and  come  away :  and  after-  Cant.  2, 
wards,  ifi  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  he^vn  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  neai*  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  writer  of  great  name,  in  a  review 
of  Dr.  Clarke's  Travels,  (who  denied  the 
accuracy  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.  CMarke 
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  Chri«t  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  that  the  ancient 
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.]  "  It  is  certain  that,  whether  proba- 
ble or  not,  the  ancient  limits  of  the  city 
did  exclude  the  jrresent  sepulchre  ;  and 
thai  this  last,  defaced  and  altered  as  it 
is,  may  be  really  '  the  place  where  the 
J-,ord  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  the  priests  call  Calvary, 
it  is  at  least  as  high  as  the  top  of  tha 
sepulchre  itself.  The  rock  then  may 
have  extended  as  far  as  the  present 
entrance,  and  thoucrh  the  entrance  itself 
is  hewn  into  form  and  cased  with  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  a  horse  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.  'J'his,  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  Resurrection  at  the  same  season  as  the  Creation, 

Lect.       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  wititer 
11.       '  is  past,  the  rain  is  over  and  gone ;  the  flowers  appear  on  the 
««'c«f     earth,  and  the  time  of  pruning  is  come.     Is  not  the  earth 
^jf,       now  full  of  flowers,  and  are  they  not  pruning  the  vines } 
Sept.     Xhou  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  G  od  said,  Let  the  earth  bring  forth 
gi'ass,  the  herh  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.  1,  the  Equinox.     At  that  time,  God  said,  Let  Us  make  man  in 
hffr^      Owr  own  image,  after  Our  likeness:  and  the  image  he  re- 
xvii.  12.  ceived;  but  the  likeness,  by  his  transgression,  he  defaced <=; 
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  ivas  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  the  taste  of  their  employer,  furnished  at 

whole  thickness  of  the  wall  was  composed  the  same  time  materials  for  her  intended 

of  the  same  costly  substance.    Now  these  Cathedral."   Quarterly  Review,  March, 

circumstances  afford,  we  apprehend,  no  1813. 

inconsiderable    grounds    for    supposing,  ^  This  belief  is  expressed  also   by 

with  Pococke,  that  it  is  indeed  a  grotto  Ambros.    Hexam.   i.  4.  n.   13.     Cosm. 

above  ground:    the  irregularity  of  the  Topogr.  v.  p.  192.  &c. 

shape,  the   difference  between  the  ex-  c  jdig  distinction  is  also  made    by 

ternal  and  internal  plan,  the  thickness  Irenseus,  (Hasr.  v.G.and  16.)  Arabrosiast. 

of  the  walls,  so  needless,  if  they  are  (dign.  cond.  hum.  2  and  3.)  Philastrius, 

throughout  of  masonry,  all  favour  this  (Ha;r.  98.)  &c.     They  seem  to  consider 

opinion:    nor    is   the    task    ascribed    to  "  image"  to  have  reference  to  our  »atii7-e, 

lielena's  workmen  of  insulating  this  rock,  and  "  likeness"  to  our  holiness,    vid.  also 

from  that  which  is  still  preserved  a  few  13p.  Bull's  dissertation  on  the  Paradi- 

yards  distant,  at  all  incrediljle,  when  we  siacal  state  of  man. 
consider  that  the  labour,  while  it  pleased 


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  Ps.Q5, 
look   down  from   heaven.      And  what   will  He  say  who  is   ^' 
buried  in  the  garden  ?    /  have  gathered  My  myrrh  ivith  My  Cant.  5, 
spice;  and  again.  Myrrh  and  aloes  with  all  the  chief  spices.  ' 
But  these  are  the  marks  of  His  bm'ial ;  and  in  the  Gospels  it  u. 
is  said.  The  women  came  to  the  sepulchre,  bringing  the  spices  L\ike2i, 
ijvhich  they  had  prepared.     And  there  came  also  Nicodemus,  ^• 
and  brought  a  mixture  of  myrrh  and  aloes.     And  afterwards  39. 
it  is  written,  /  have  eaten  My  bread  with  My  honey;  the  Cant.  5, 
bitter,  before  His  Passion,  and  the  sweet  after  His  Resurrec-  *     ^  * 
tion.      Then,  being  risen.  He   entered   through   the  closed  John 20, 
doors ;  but  they  believed  not  in  Him,  for  they  thought  they  i^^^^2A 
saw  a  spirit;  but  He  says,  Handle  Me  and  see;  thrust  your 36. &c. 
fingers  into  the  prints  of  the  nails,  as  Thomas  required.    And 
when  they  yet  disbelieved  for  joy,  and  tvondered,  He  said 
unto  them,  Have  ye  here  any  meatf  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  com'ageous  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  Ca^nt.  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  John  20, 
was  yet  dark;)    Vn  my  bed  I  sought  Him  bij  night;  I  sought 
Him,  but  I  found  Him  not.     And  in  the  Gospel  Mary  says, 
TJiey  have  taken  aicay  my  Lord,  and  I  know  not  where  they  John20, 
have  laid  Him.     But  the  Angels  who  were  there   present 
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. 

Lect.  the  Song  of  Songs  said  to  the  Angels,  Saiv  ye  Him  whom 

—my  soul  loveth?    It  was  hut  a  little  that  I  passed  from  them^ 

3. 4.  Lf' (that   is,  the  two  Angels,)  when  I  found  Him   whom   my 
ov,  Sept.  gQ^^^i  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  Gospel  s3iys,A9id  Jesus  met  them, saying, 
All  hail!  and  they  came  and  held  Him  hy  the  feet.     They 
held  Him,  that  it  might  be  fulfilled,  /  will  hold  Hhn,  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  droivn  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, /ert/-  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 
iJohn4,to  be  afraid, /or  perfect  love  casteth  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  with  fear,  and  rejoice  with  tremhling; — 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 
Sept.      li^omen,  who  are  come  from  beholding,  come  hither ;  for  the 
people  hath  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  hy  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 
Sept.      ^^^   ^<^se    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.  Aiid  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  obe- 
dient. They  who  hid  the  truth,  have  been  themselves  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  two  days  will  He  revive  us,  and  the  Hos.6,2. 
thi7'd  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 
gainsay  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 
generation  to  what  we  say }  Well,  do  you  also  bring  forward 
witness  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 
w^ere  all  the  Apostles  Hebrews:  why  then  do  ye  disbelieve 
the  Jews  }  Matthew  who  wrote  the  Gospel  WTote  it  in  the 
Hebrew  tongue*^;  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  yoiu* 
reason  for  allowing  your  own  accounts,  and  I'ejecting  ours  ? 
since  these  also  are  written  by  Hebrews  from  among  your- 
selves. 

d  So  say  Papias,  (apud  Euseb.  Hist.     51.  5.) 
iii.  39.)   Origen,  (ibid.  vi.  25.)  Jerom,         «  \^  g.   till    the   destruction  of  Jeru- 
(prffif.  in  Evang.)  and  Epiphanius.  (Haer.    salem  by  Hadrian  A.D.  134. 


174  Parallel  of  Christ  with  Jonah. 

Lfct.        16.  But  it  is  impossible,  some  one  will  say,  that  the  dead 
1-  should  arise;  and  yetEliseus  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  w^ere 
Mat.  27,  raised  without  having  even  touched  Him.  ¥  ox  many  bodies 
52.  53.  ^j-  ^j^^  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  Jesus  Christ  Himself  supplies  it  in  the  Gospels,  saying, 
M^\Ai,For  as  Jonas  was  three  days  and  three  nights  in  the  whalers 
^^'        helly ;  so  shall  the  Soti  of  man  he  three  days  and  three  nights 
in  the  heart  of  the  earth.     And  on  examining  the  story  of 
Jonas,  great  is  the  force  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 
'i^iy^i.  slumbered  in  the  ship,  and  was  fast  asleep  amidst  the  stormy 
xar  o\-  sea ;    and  while  Jesus  slept,  according  to  God's  providence, 
x«va^/av.  \\^Q  ggr^  began  to  rise,  to  shew  in  the  sequel  the  might  of  Him 
Sept. '    w^^  slept.     To  the  one  they  said,  Why  art  thou  so  fast  in 
phz^ts.  sleep  ?  Arise,  call  upo7i  thy  God,  that  God  may  save  us ;  but 
Mat.  8,  ^^^  t^e  other  case  they  say  unto  the  Master,  Lord,  save  us. — 
25.26.  Then  they  said,  Call  upon  thy  God;  here  they  say.  Do  Thou 
Jon.  1,  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  hr  ought  the  old  Fathers  from  Hades  to  Heaven.    \1!S 

rebuked  the  icinds  and  the  sea,  and  there  teas  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  va»jT«y. 
whale  of  death.  And  He  descended  of  His  own  accord,  that 
death  might  cast  forth  those  whom  he  had  devom'ed,  accord- 
ing to  that  which  is  written,  /  will  ransom  them  from  the  Hos.  13, 
power  of  the  grave;  I  will  redeem  them  from  death. 

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  w^ho  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 
con-uption  1  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  w^hich  slept  arose 
through  Him. 

19.  Death  was  struck  with  dismay  on  beholding  a  new  (lo.) 
visitant  descending  into  Hades,  not  bound  by  the  chains  of  that 
place.  Wherefore,  O  ye  porters  of  Hades,  when  ye  saw  Him, 
w^ere  ye  scared  ?  What  unwonted  fear  seized  you  \  Death 
fled,  and  his  flight  betrayed  his  cowardice.  The  holy  pro- 
phets 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?  Mdit.u, 

3. 


1 76  Jonah's  prayer  fulfilled  in  Christ  only.    - 

Lect.  All  the  Just  were  ransomed,  whom  death  had  devoured ;  for 
-HXl  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,  ivhere  is  thy  sting?   O  grave,  where  is  thy  victory? 

15,  55.  -p^^  ^^  Conqueror  hath  redeemed  us. 

20.  Of  this  our  Saviour,  the  Prophet  Jonas  wrought  out  a 

Jon.2,2.  figure,  from  the  belly  of  the  whale  praying  and  saying,  I  cried 
hy  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 

Jon.2, 6.  person  of  Christ,  prophesying  most  clearly,  I  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, 

Jon.2,7.  Jonas  says,  I  went  down  to  the  earth,  since  he  bore  the  figure 

^^  '     of  Christ,  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, 

Jon. 2,8.  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.  13  Shepherd  of  the  sheep ;  he  hath  added  the  word,  great,  lest 

20.        He  should  be  thought  on  a  level  wdth  the  shepherds  who  had 

from       gone  before  Him. 

each.  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 

Rom.  1,  not  real,  slighting  Paul  who  says,  Who  was  made  of  the 
seed  of  David  according  to  the  flesh ;  and  again.  By  the  re- 
surrection of  Jesus   Christ  our  Lord  from  the  dead.     And 

Rom.     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  Besiirrection.  177 

into  the  deep  ?  that  is',  to  bring  vp  Christ  again  from  the 
dead;    and  in  like   manner  warning   as   he   has    elsewhere 
written  again,  Rememher  that  Christ  Jesus  was  raised  from'^T\m.2, 
the  dead;  and  again,  And  if  Christ  he  not  risen,  then  is  our^Q^^ 
preaching  vain^  and  your  faith  is  also  vain.     Yea,  and  we  i^.  14. 
are  found  false  witnesses  of  God ;  because  ive  have  testified  of 
God  that  He  raised  up   Christ,  whom  He  raised  not  np. 
But  in  what  follows  he  says,  But  noiv  is  Christ  risen  from  ver.  20. 
the  dead,  the  first  fruits  of  them  that  slept; — Aiid  He  teas  ver.  5. 
seen  of  Cephas,  the??  of  the  twelve;   (for  if  thou  believe  not  one 
witness,  thou  hast  twelve  witnesses ;)  then  He  was  seen  of  above  ver.  6. 
Jive  hundred  brethren  at  once;   (if  they  disbelieve  the  twelve, 
let  them  admit  the  five  hundred;)  then  He  icas  seen  of  James, 
His  own  brother,  and  first  Bishop  of  this  diocese.     Seeing -ra^o/x/*. 
then  that  such  a  Bishop  originally  saw  Christ  Jesus  when  risen,  t^uto- 
do  not  thou,  his  disciple,  disbelieve  him.     But  thou  sayest  that  '^"'^"'' 
His  brother  James  w^as  a  partial  witness;   77^^;?  He  was  seenw.  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  ai*e  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. 
rolled  away,  itself  testifies  of  the  Resurrection,  lying  there  to  '^'"'  ^^' 
this  day.     The  i^ngels  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 
WTapped   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,  John  20, 
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 

f  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. 

N 


178  Witnesses  to  our  LorcVs  Resurrection. 

Lect.  were  rolled  about  Him,  and  which  He  left  when  He  rose ; — • 
-HXl-  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 
Constantino  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 
vid.  sup.  raised  the  dead  ?    The  sea  also  bears  witness  to  the  resur- 
^  rection  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- 
y^^^^',  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  ResuiTection ; 
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 
discij^les  who  came  down  from  that  place. 
(13.)  24.  It  follows  in  course,  in  teaching  the  Faith,  to  speak  of 
aixovo-  the  Ascension ;  but  the  grace  of  God  has  so  ordered  it,  that 
thou  heard  most  fully  concerning  it,  as  far  as  our  weakness 
xar  ol-  allowed,  yesterday,  on  the  Lord's  day ;  since,  by  the  pro- 
xovofiiuv.  vidence  of  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  w^as  then  said  was  spoken  for  the 
sake  of  all,  and  for  the  united  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  LorcVs  ascension.  179 

put  thee  in  mind  of  what  was  then  said.     Remember  what  is 
distinctly  written  in  the  Psahns,  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  Pi.24,7, 
the  Psalm  which  says,  Thou  hast  ascended  on  high,  TJiou  hast  ^^  ' 
led  captivity  captive ;  remember  the  Prophet  who  says,  WJio  18. 
huildeth  His  ascension  unio  heaven ;  and  the  other  particulars  g,™ eL/ 
mentioned  yesterday  with  a  view  to  the  gainsaying  of  theCmarg.) 
Jews. 

25.  For  when  they  gainsay  the  ascension  of  the  Saviour, 
as  being  impossible,  remember  the  account  of  the  canying 
away  of  Habakkuk :  for  if  Habakkuk  was  transported  by  the  ^^^  '^"^ 
Angel,  being  carried  by  the  hair  of  his  head,  much  rather  v.33 Ac! 
was  the  Lord  of  both  Prophets  and  Angels,  powerful  with  His^^^^g'^^"- 
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   w^as   said   yesterday 
conceiTiing  Elias,  that  Elias  was  taken  up  in  a  chariot  of  vid.  2 
fire;    but  that  the  chariots  of  Christ  are  twenty  thousand,  ^1^^^"^' 
even  thousands  of  Angels:    and  that  Elias  was  taken   up,Ps.  68, 
towards  the  east  of  Jordan;    but  that  Christ  ascended   at^^' 
the  east  of  the  brook  Cedron:   and  that  Elias  went  as  into  2  K'mgs 
heaven;    but  Jesus,  into   heaven:    and  that  Elias  said  thatg'  ^J' 
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 
w^as   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 

n2 


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  shall  loose  on  earth,  shall  he  loosed  m  heaven.     Elias 

2  Cor.    was  taken  \xp  only  to  heaven ;   but  Paul  both  into  heaven, 

'   '  'and  into  ^9rtr«(i/-se;   (for  it  behoved  the  disciples  of  Jesus  to 

receiv^e  more  manifold  grace;)   and  heard  unspeakable  words, 

tvhich  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 

ir)  tni   Lord's  day  service ;  for  with  understanding  hearers,  a  recapi- 

''^^^       tulation  is  sufficient  for  instruction. 

(15.)        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  endure  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 

U  -x^o-   hand  of  the  Father^.     For  the  Son  gained  not  His  throne  by 

^oTtrti.    advancement;  but  from  the  time  that  He  is,  (and  He  is  ever 

begotten,)  He  also  sitteth  together  with  the  Father.    And  this 

Tni  £v-    throne  the  Prophet  Esaias  having  beheld  before  the  incarnate 

^«^^««u    coming  of  the  Saviour,  says,  /  saw  the  Lord  sitting  07i  a 

fficis.      throne,  high  and  lifted  up,  and  the  rest.     For  the  Father  no 

Ts.  6, 1.  ij^g^Yi  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 

§  The  Paulianists. 


Prophecies  concerning  our  Lord^ s  sitting  at  God's  right  hand,  ISl 

hand  of  the  Father.     For  the  hundred  and  ninth  Psalm  says 
plainly,  The  Lord  said  unto  my  Lord,  Sit  TJiou  on  My  right  Vi.  IIO, 
hand,  until  L  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  m  Mat.  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,  Never  the -^^^^-'^-Q, 
less,  L  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  o/'iPet.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,  Rom.  8, 
who  is  even  at  the  right  hand  of  God.     And  charging  the' 
Ephesians,  he  thus  speaks.  According  to  the  working  of  His^v^- 1, 
mighty  power,  which  He  wrought  in  Christ  when  He  raised 
Him  from  the  dead,and  set  Him  at  His  own  rigid  hand;  and 
the  rest.     And  he  thus  taught  the  Colossians,  If  ye  then  he  Col.  3, 
risen  with  Christ,  seek   those  tilings  which  are  above,  where  ' 
Christ  sitteth  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 
again.  But  Unto  which  of  the  Angels  said  He  at  any  time,  ver.  13. 
Sit  thou  at  My  right  hand,  until  I  make  thine  enemies  thy 
footstool?     And  again,  ^^^^  this  Man,  after  He  had  offered HebAO, 
one  sacrifice  for  sin,  for  ever  sat  down  on  the  right  hand  of    ' 
God;  from  henceforth  expecting  till  His  enemies  he  made 
His  footstool.     And  again,  Looking  unto  Jesus,  the  Author  Uth.\2, 
and  Finisher  of  our  faith ;  ichofor  the  joy  that  was  set  before^' 
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. 

Lect.  let   these   suffice   us   at   present;    with    a   repetition  of  my 

^^^'  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,  heholding  the  order  of  each,  and  the  sted- 

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 

Rev.  2,  trying  the  reins  and  the  hearts  ; — who  also  is  now  ready  to 

present  those  who  are  coming  to  Baptism,  and  all  of  you,  in 

Is.  8, 18.  the  Holy  Ghost  to  the  Father,  and  to  say,  Behold,  I  and  the 

H^eb.  2,  (^ifiifif'^fj  K^hom  God  hath  given  Me: — To  whom  be  glory  for 

ever.     Amen. 


LECTURE  XV. 


ON  THE  SECOND  ADVENT,  THE  LAST  JUDGMENT,  AND  THE 


Dan.  vii.  9—14. 

/  beheld  till  the  thrones  were  cast  dozen,  and  the  Ancient  of  dai/s 
did  sit,  Sfc.  . . .  The  judgment  loas  set,  and  the  books  ivere  opened, 
S)'c.  .  .  .  I  saio  in  the  night  visions,  and  behold  one  like  the  Son 
of  Man  came  loith  the  clouds  of  heaven,  and  came  to  the  Ancient 
of  days,  and  they  brought  Him  near  before  Him.  And  there 
teas  given  Him  dominion,  S^c. .  .  .  His  dominion  is  an  everlasting 
dominion,  lohich  shall  not  pass  away,  4'c. 

1.  We  preach  not  one  advent  only  of  Christ,  but  a  second 
also,  far  more  glorious  than  the  fomier.     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  om-  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:  one 
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  ^^Tapped  in  swaddling  clothes  in  the  manger;    in  HisCat.  xii. 
second,  He  covereth  Himself  with  light  as  with  a  garment.  ^^^  iq4^ 
In  His  first  coming,  He  endured   the   Cross,  despisii?g  the^- 
shame;    in   His   second,  He   comes  attended  by  the  Angel  9. 
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  Xame M3iL2\, 
of  the    Lord,  so  will   we   repeat   the    same   at  His  second  ^'  j^j^^ 
coming;   that  with  the  Angels  meeting  om*  Master,  we  may  23,  39. 


184  The  first  and  second  coming  of  Christ. 

Lect.  worship  Him  and  say,  Blessed  is  He  that  cometh   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 

h'  'oUovo-  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 

ivJal.  3,  says,  And  the  Lord  tvhom  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 

^QQ'S>Q^i. delight  in.     Behold,  He  shall  come,  even  the  L.ord  Almighty; 

hut  who  may  abide  the  day  of  His  coining;   and  who  shall 

stand  ivhen  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 

ver.  5.    says,  And  I  will  come  near  to  you  to  judgment ;  and  I  will 

be  a  swift  witness   against  the  sorcerei's,  and  against   the 

adulterers,  and  against  the  false  swearers,  and  the  rest.     For 

1  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 

^ut"""-}  '*^^^^'  t€<^f^(^^iit^9  ^(-^  that,  denying  ungodliness  and  woildly  lusts, 

of  the      we  slioidd  live  soberly,  righteously,  and  godly  in  this  present 

clT"^'  ^^^'^(^j  looking  for  that  blessed  hope,  and  the  glorious  appear- 

h  2a»T>j-  ing  of  the  great  God  and  our  Saviour  Jesus  Christ.     Thou 

saving    sccst  how  he  has  spoken   of  the    first,  for  which  he  gives 

grace,     tlianks :  and  of  the  second,  to  which  we  look  forward.    Where- 

rec.  text.  ^  ,         ^ 

vyy  o'tirus  fore  tho  words  of  the  Faith  we  profess,  run  thus ;    that  we 
crajt^fl^^  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  loill  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   heaiens   shall  he  rolled^^--'^'^' 
togethe?'  as  a  scroll;  and  all  their  host  shall  fall  down,  as  the 
leaf  falleth  off  from  the  vine,  and  as  a  falling  Jig  from  the 
Jig-tree.     And  the  Gospel  says.  The  sun  shall  he  darkened, ^^^''^'^> 
and  the  moon  shall  not  give  her  light,  and  the  stars  shall  Jail 
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  heginning  hast  Ps.  102, 
laid  the  foundations  of  the  earth,  and  the  heavens  are  the  Heb.  i, 
work  of  thy  hands;    they  shall  perish,  hut  thou  remainest.^^- 
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  shall  thou  fold  them  up, 
and    they    shall   he    changed.      For    as    a   man  is    said  to 
"  perish,"  according  to  that  which  is  written.  The  righteous  is.5l,\. 
perisheth,  and  no  man  layeth  it  to  heart,  and  this,  though 
the  resuiTection  is  looked  for,  so  we  look  for  a  resurrection, 
as  it  were,  of  the  heavens  also.     The  sun  shall  he  turned  i}ito  Joel  2, 
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  wo^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  cuiious. 
For  it  is  not  for  you,  He  says,  to  know  the  times  and  the  Acisl,7, 


186  Signs  of  Christ' s  secotid  coming. 

Lect.  seasons,  ivldch  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 
««T  ci-  themselves  by  a  providential  arrangement  to  the  True  Teacher, 
MaT'^r  ^^^  ^^^'  ^^^^  ^'^'  when  shall  these  things  he,  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  prophecy  not,  for 
we  are  unworthy;  but  we  set  before  you  the  things  which 
are  WTitten,  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      ^'onie  in  My  name,  saying,  I  am  Christ,  and  shall  deceive 
sign.      many.    This  has  happened  in  part:  for  ere  now  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 

Tu"'   c,  of  ivars.     Is  there  then  at  this  time  war  between  Persians 
lb.  V,  6.  "^ 

and  Romans  for  Mesopotamia,  or  no  ?  Does  nation  rise 
up  against  nation  and  kingdom  against  kingdom,  or  no  ? 
Luke2i,  j^fid  there  shall  he  fa/mines  and  pestilences  and  earthquakes 
yjtf4,Z-  in  divers  places.  These  things  have  already  come  to  pass; 
vii,  Cyr.  ^^^^  again.  And  fearful  sights  from  heaven,  and  mighty 
Tec. text,  storms.  Watch  therefore,  he  says,  for  ye  know  not  what 
Mat.  24,  hour  your  Lord  doth  come. 


Hatred  and  strife  between  Bishops  and  beticeen  Churches.     187 


7.  Next  we  seek  om*  own  sign  of  His  coming;  wc  members    (4.) 
of  the  Church  seek  the  Church's  sign.    And  the  Saviour  saySj'^^^wv- 
And   then   shall  many   he   offended,   and   shall   hetray  one  ^^^^i  24 
another,  and  shall   hate   one  another.      If  thou   hear  that  it), 
bishops  advance  against  bishops,  and  clergy  against  clergy,  ^J^""^ 
and  people  against  people  even  unto  blood",  be  not  troubled ; 
for  it  lias  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,  J;«(/  because  iniquity  \h.\.V2. 
shall  abound,  the  love  of  many  shall  icax  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, 


^  S.  Cyril  here  describes  the  state  of 
the  Church,  when  orthodoxy  was  for  a 
while  trodden  under  foot,  its  maintainers 
persecuted,  and  the  varieties  of  Arianism, 
which  took  its  place,  wtre  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  out  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  Religion,"  says  Ammi- 
anus,  "  in  itself  plain  and  simple,  he 
(Constantius)  confounded  by  the  dotage 
of  superstition.  Instead  of  reconciling 
the  parties  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  wliile 
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  u.s  ; 
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  difl'use,  are  faith- 
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  I 


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- 

sign. 
lb.v.14.* 


^'""'      dom  shall  be  preached  in  all  the  world  for  a  ivitness  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 

llf  V  15  *^'^^^^  '^^^  ^^"^^  Abomination  of  Desolation,  spoken  of  by  Daniel 
the  Prophet,  stand  in  the  Holy  Place,  {whoso  readeth,  let  him 
lh.y.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,  or  elsewhere,  should  side  with  the 
enemy!     Concerning  this  matter  the  Apostle    Paul   writing 
2  Thess.  has  given  a  manifest  sign,  saying,  For   that   day  shall  not 
j^  ~    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  sitteth  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  ichat  withholdeth,  that  lie  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   he  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  porter  and  signs  and 
lying  wonders,  and  tciih  all  deceivableness  of  unrighteousness 
in  them  that  perish.     Thus  wrote    Paul,    and   now   is   the 
ujcfTu-  falling  aicay.     For  men   have   fallen    away  from   the   right 
z>;«cr«Ta.  fi^ith;    and  some  preach  the  identity  of  the  Son  with  the 
?'*"'•       Father,  and  others  dare  to  say  that  Christ  was  brought  into 
iloiK     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. 4,  from  the  truth,  and  have   itching  ears.     Is   it    a   plausible 


Satan  forestalled  the  Truth  inpaganisni,topr^udice  men  against  it  1 89 

theory  ?  all  listen  to  it  gladly.  Is  it  a  word  of  correction  ? 
all  turn  away  from  it.  Most  have  departed  from  right  words,  i^eZi. 
and  rather  choose  the  evil,  than  desire  the  good.  This  there- 
fore is  tJie  falling  auag,  and  the  enemy  is  soon  to  be  looked 
for:  and  already  he  has  begun  to  send  forth  his  forerunners'', 
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 
whether  they  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,  iMat.  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  the  lightning  cometh  out  of  the  east,  and  shineth  even  unio^]^^'2-^, 
the  west,  so  shall  also  the  coming  of  the  Son  of  Man  he;  and 
again.  And  they  shall  see  the  Son  of  Man  coming  in  M^Ib.v.SO. 
clouds  with  power  and  great  glory,  and  He  shall  send  His 
Aiigels  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  bom  of  a  Virgin,  the  devil,  to 
create  prejudice  against  this,  craftily  spread  fables  before- 
hand among  the  idol-worshippers,  of  false  ^ods,  begetting 
and  bom  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  Tovi  ittvrov  'Trpahpoft.ovs.     The  Ariao  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.  as  being  ambitious  of  the  title  of  Univer- 

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  years  and  a  half. 

Lfct.  upon  the  power  of  the  Roman  empire,  and  shall  falsely  style 
-ii5L„ himself  Christ;  by  this  name  of  Christ  deceiving  the  Jews, 


VIS   KOt.1 


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  w^ho 
reigned  before  him,  three  he  shall  humble,  and  the  remaining 
seven  he  shall  keep  in  subjection  to  himself.     At  first  indeed 

xeyiii  he  will  put  on  a  shew  of  mildness,  (as  though  he  were  a 
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  months  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 

2Thes.2,  shall  slay  Antichrist  with  the  spirit  of  His  month,  and  shall 

^*  deliver  him  over  to  the  fire  of  hell. 

(5.)         13.  Now^  these  things  we  teach,  not  of  our  own  ingenuity, 

iKxXn-    but  having  learned  them  out  of  the  divine  Scriptures  of  the 

I'Jv!"  Church,  and  chiefly  from  the  prophecy  of  Daniel  in  the  text; 
as  Gabriel  also  the  Archangel  interpreted  it,  speaking  thus ; 

Dan.  7,  TJte  fourth  beast  shall  be  the  fourth  kingdom  upon  earth, 

Sept.  'ii^hich  shall  surpass  all  kingdoms.  And  that  this  kingdom  is 
that  of  the  Romans,  has  been  the  tradition  of  the  Church's  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  icill  abhor  idols.     191 

And  the  ten  horns  out  of  this  kingdom  are  ten  kings  th(itver.24. 
shall  arise;  and  another  king  shall  rise  up  after  them,  and  ^^  ' 
he  shall  surpass  in  wickedness  all  who  were  befm'e  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  icords  against  v.  25. 
the  Most  High.      A  blasphemer   is   he  and  an  outrageous 
person,  not  inheriting   his   kingdom   from   his   fathers,  but 
usui'ping  power  by  means  of  sorcery. 

14.  And  who  is  this,  and  of  what  sort  of  working  }    Inter- 
pret to  us,  O  Paul.       Whose  coining,  he  says,  is  after  the  2Thes.2, 
working   of    Satan,    tvith   all  power   and  signs   and   lying 
wonders;   implying,  that  Satan  uses  him  as  an  instrument, 
working  personally  through  him  :  for  knowing  that  his  judg-a^/«''€«- 
ment  hath  now  no  longer  respite^,  he  henceforth  wages  war 

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,  WJio  opposeth  and  exalteth  himself  (^-) 
above  all  that  is  called  God,  or  that  is  icorshipped;  [above 2,^, 
every  God;  Antichrist  therefore  wdll  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^.  And  Antichrist  shall  come  at  the  time  when 
there  shall  not  be  left  one  stone  upon  another  in  the  Temple, 

c  "And    the  beast  that  was,  and  is         ^  This  was  the  common  opinion  of  tlie 

not,  even  he  is  the  eighth,  and  is  of  the  early  Fathers,  vid.  Iren.  Haer.  v.  25.30. 

seven,  and  goeth  into  perdition."  Rev.  Greg.   Naz.   Orat.   47.    14.   &c.     Cyril 

17,11.  wrote   ttlis  before  Julian's   attempt   to 

d  Vid.  Tren.  Heer.  v.  26.  2.  rebuild  the  Jewish  Temple. 


1 92  The  persecution  under  Antichinst. 

Lect.  according  to  the  doom  pronounced  by  our  Saviour';  for 
^^'  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  against  the 

Dan.  7,  Saints  of  God.    For  he  says.  And  I  beheld,  and  the  sayne  horn 

Dan  12  '^^^ide  War  with  the  saints ;  and  again  elaewheve,  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  ourselves  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,  77iew  let  them  which  he  in  Judea  flee  to  the  mountains. 
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  nerve,)  and  let  him  say,  Who  shall  separate  us  from 
the  love  of  Christ.  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  tribidation, 
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  elecfs  sake  those  dags  shall  be  shortened;  and  Anti- 
christ shall  reign  for  three  years  and  a  half  only.     We  speak 

^cfoK^v-  not  from  Apocryphal  books ^',  but  from  Daniel;    for  he  says, 

^  Even  S.  Chrysostom,  after  the  awful  of  Antichrist  always  appeal  to  the  Apo- 

defect  of  Julian's  attempt,   which   was  calypse  as  well  as  to  Daniel.  Vid.  Iren. 

attended  by  a  considerable  disturbance  v.  26.   1.  Hippo),  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.  Hom.  75.  in  Matt,  to  give  the  reason  of  it.  At  the  same  time 

Ed.  Ben.  he  may  be  alluding  to  other  Apocryphal 

S  ♦•  Some  have  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  Apocalypse  is  sufficiently  established  by 
36.  p.  51.)  "  which  is  not  improbable...  its  general  reception  by  the  Church  in  the 
All  those  ancient  writers,  whom  he  fol-  fifth  century,  whatever  doubts  before  ex- 
lows  m  this  Lecture,  in  their  description  isted  in  particular  parts  of  Christendom. 


VUV. 


The  Martyrs  in  the  time  of  Antichrist.  193 

And  they  shall  be  given  into  his  hand  until  a  time  and  ti7?iesD^n.7, 
and  the  dividing  of  time,     A  time  is  the  one  year  in  which  ^^' 
his   coming   shall    have    increase;    and    the   times   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,  ^wc?Dan.l2, 
he  sware  by  Him  that  liveth  for  ever  that  it  shall  be  for  a^ ' 
time,   times,   and   a   half      And   some   peradventure   have 
referred  what  follows  also  to  this;  namely,  the  thousand  twon^nAl, 
hundred  and  ninety  days;    and,  Blessed  is  he  that  waiteth^^- 
and  Cometh  to  the  thousand  three   hundred  and  Jive  and'''     ' 
thirty  days.     For  this  cause  we  must  hide  ourselves  and  fly ; 
for  perhaps  ue  shall  7iot  have  gone  over  the  cities  of  Israel,  MdLt.io, 
till  the  Son  of  Man  be  come.  ^^• 

17.  AVho  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  awTAr^a - 
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 MdiU24. 
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  Thes^. 
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,  2vho  believed  not  the 
truth,  th3.t  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  j) an. \2, 

o  »-2- 


194  TJie  coming  of  Christ. 

Lect.   be  delivered^  every  one  that  shcdl  he  found  written  in  the 
XV. 


hook,  (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  eve^'lasting  contempt;  and  they 
that  he  wise  shall  shine  as  the  brightness  of  the  firmament ; 
and  they  that  turn  many  to  righteousness  as  the  stars  for  ever 
and  ever. 

IS.  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  Thess.  receive  the  false  one  as  the  True.    For  the  mystery  of  iniquity 
"'    '      doth  already  work.    I  fear  these  wars  of  the  nations ;  I  fear 
the  divisions  of  the  churches ;  T  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; 
1  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  ivith  a,  shout,  with  the  voice  of  the  Arch- 
angel, and  ivith  the  trump  of  God:  and  the  dead  in  Christ 
shall  rise  first.     Then  ive  ivhich  are  left  and  remain  shall  be 
caught  up  together  icith  them  in  the  clouds,  to  meet  the  Lord 
in  the  air  ;  and  so  shall  we  ever  he  with  the  Lord. 

20.  This  coming  of  the  Lord,  and  the  end  of  the  world,  was 
Eccles.  known  to  the  Preacher ;  who  says.  Rejoice,  O  yomig  man,  in 
V.  lo!  ^%  youth,  and  in  what  follows  ;  Therefore  remove  anger  from 
Mar?,  thy  heart,  and  put  away  evil  from  thy  flesh ;  .  .  .  and  re- 
ih.nfjJ^G^^^ber  thy  Creator  ....  w]dle  the  evil  days  come  not,  .... 
ver.  2.  ivhile  the  sun,  or  the  light,  or  the  moon,  or  the  stars  he  not 
ver.  3.  darkened,  .  .  .  and  those  that  look  out  of  the  windows  he  not 
y^x.Q.  darkened;  (covertly  meaning  the  faculty  of  sight;)  or  ever  the 
silver  cord  he  loosed;  (he  speaks  of  the  assemblage  of  the 
stars,  for  their  appearance  is  like  silver;)  and  the  floiver  of 


Tlie  remrrection  oftJte  dead.  195 

gold,  he  bruised;    (thus  veiling  the   mention  of  the   golden av^j>/av, 
sun ;  for  this  flower  is  a  well-known  plant,  having  many  ray-like  j^Ue' 
leaves  shooting  out  round  it; )  and  they  ris€  up  at  the  voice  *i^*^i/^'s- 
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  iieu- 
of  man  coming  in  the  clouds  of  heaven ;   and  they  shall  mourn  sept. 
tribe  by  tribe.     And  what  shall  come  to  pass  when  the  Lord  is  Mat.  24. 
come  ?   T]te  almond  tree  shall  blossom,  and  the  grasshopper  Zech.i2, 
shall  qrow  in  substance,  and   the   briar  shall  he  scattered  l?-^.^^^' 

,  .  Lccles. 

abroad.     And  as  the  interpreters  say,  the  blossoming  almond  12,5. 
signifies  the  departure  of  winter;  and  our  bodies  shall  after ^^Pj*^. 
the  winter  blossom  with  a  heavenly  flower.     And  the  grass-  '^t^^'s. 
hopper  shall  grow  in  siLbstance,  (that  means  the  winged  soul 
clothing  itself  with  the  body,)  and  the  briar  shall  he  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  ^j^^^ 
shall  descend  from  heaven  with  a  shout,  with  the  voice  of  the '^t  16. 
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  Fs.50,3, 
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, 
ing  to  the  text,  with  the  clouds  of  heaven,  and  ivith  a  stream     ' 
of  fire,  w^hich  is  to  try  men**,  following  as  His  train.     Then  if  i  Cor.  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  ^vwW- 
shall  be  burned  by  the  fire.     And  the  Father  shall  sit,  having '''■*^"'* 
His  garment  white  as  snow,  and  the  hair  of  His  head  like  thena.n.  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  u.  1,18. 
snow,  and  shall  he  as  icool,  which  is  the  emblem  of  the  for- 
giveness of  sins,  or  of  sinlessness  itself.     But  the  same  Lord 

h  'hox.tfji.uffTmou ■      This   is   a    cammon     tare.     Vid.   Ambrose,  (in  Ps.  37,  14.) 
Greek  opinion,  that  the  fire  of  the  last     Hilary,  (in  iMatth.  2.  $.  4.)  &c. 
judgment  will  be  purgatorial  in  its  na- 

o  2 


196         TJie  Cross  the  sign  of  the  Son  of  Man  in  heaven. 

Lect.  shall  come  from  heaven  in  the  clouds,  who  ascended  in  the 
clouds  ;  for  He  Himself  hath  said,  And  they  shall  see  the  Son 


30.        of  Man  coming  in  the  clouds  of  heaven,  with  power  afid  great 

glory. 

(10.)       22.  But  what  is  the  sign  of  His  coming?  lest  the  hostile 

Mat.  24,  power  dare  to  counterfeit  it.    And  there  shall  appear,  He  says, 

tJie  sign  of  the  Son  of  Man  in  heaven.     But  Christ's  own  true 

V-  supra  sign  is  the  Cross ;  a  sign  of  a  luminous  Cross  shall  go  before 

41."    'the  King,  plainly  declaring  Him  who  was  formerly  crucified: 

Zech.i2,that  the  Jews  who  before  pierced  Him  and  plotted  against 

ver.  12.  Him,  when  they  see  it,  may  mourn  tribe  by  tribe,  saying, "  This 

^ept.      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  V     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  of  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  V  Be  of  good  courage,  O  man ;  the  Judge  is 

Is.  11,3.  no  respecter  of  persons ;  He  will  not  judge  according  to  a  mavbs 

Sept.      appearance,  nor  reprove  according  to  his  speech.     He  honours 

not  the  learned  before  the  simj^le,  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 

Pliil.  2,  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,  TJten  shall  two  be  in  one  bed;  the  one  shall  be  taken,  Luke n, 
and  the  other  left.     Though  thou  be  of  necessity  put  to^.  }yj 
grind,  whether  thou  be  man  or  woman;    though  thou  have  16,  21. 
children,  and  sit  beside  the  mill,  yet  He  who  by  His  might  u'r,^ 
bri)tgeth  out  them  that  are  bound,  overlooks  thee  not.    He  who  ^^P^- 
brought  forth  Joseph  out  of  ward  and  bondage  to  a  kingdom,  g^  j  ' 
redeems  thee  also  from  thy  afflictions  into  the  kingdom  of 
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  singest  is  recorded ;  every  alms-deed,  every  fast     '   * 
is  recorded ;  every  marriage  duly  observed  is  recorded ;  con-  lyK^i. 
tinence  kept  for  God's  sake  is  recorded ;  but  the  first  crowns  [J,'JoJy.^* 
in  record  are  those  of  virginity  and  purity ;  and  thou  shalt  hood. 
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  tliou  do  them  after 
having  been  baptized ;  for  thy  former  deeds  are  blotted  out. 

24.  WJien  the  Son  of  man,  He  says,  shall  come  in  His  glory,    ^^  x 
and  all  the  Angels  with  Him.     Behold,  O  man,  before  what  Mat. 25, 
multitudes  thou  shalt  come  to  judgment.     The  whole  race  of?,^-^' 
men  will  then  be  present.     Reckon,  therefore,  the  numbers  o{"Ayys- 
the  Roman  nation  ;  reckon  the  numbers  of  all  the  barbarian  ^"^^^^^[ 
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     ' 
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  i///;?,  Dan.  7, 
and  ten  thousand  limes  ten  thousand  stood  before  Him ;   not  ^^• 
that  the  multitude  was  only  so  great,  but  the  Prophet  could 


198  The  last  judgment. 

Lfct.  not  express  more  than  these.     And  then  will  be  present  at 
'    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  tlioiights   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  righteousnesses. 

And  this  has  the  Judge  Himself  declared,  saying,  (for  it  is 

John  5,  Christ  who  judges, /or  the  Father  judgeth  no  man,  hut  hath 

^^*        committed  all  judgment  unto  the  Son,  not  divesting  Himself 

nv/ia,Ti,  of  His  power,  but  judging  through  the  Son ;  therefore  the 

Cat^xf'^^^^  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 

V.  Mat.  bear  thy  works,  or  no  ?  A?id  be/ore  Him  shall  they  gather  all 

Phi  2   *^'*^^^^^^ •'   (^o^*  ^^  ^^  presence  of  Christ  every  knee  must  how, 

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  out  of  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 


Holo  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  evdl  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  hungred,  He  says,  and  ye  gave  me^uuis, 
meat.     Learn  now  the  way;  there  is  here  no  need  of  allegory,     ' 
but  to  fulfil  what  is  said.     /  was  an  hungred,  and  ye  gave 
me  meat ;    /  was  thirsty,  and  ye  gave  me  drink  ;    I  teas  a 
stranger,  and  ye  took  me  in  ;    naked,  and  ye  clothed  me  ;    I 
icas  sick,  a?fd  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  been  entnisted  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  hoth  died  and  rose  and  Rom. 
revived,  that  He  might  be  Lord  both  of  the  dead  and  living. 

•27.  And  shouldest  thou  ever  hear  any  say  that  the  kingdom  (M.) 
of  Christ  shall  have  an  endj  abhor  thou  the  heresy  ;     it  is 
another  head  of  the   dragon,  lately   sprung  up   in   Galatia. 
i  Vid.  Greg.  Naz.  Oral.  42.  n.  2t).  Const.  Apost.  viii.  6. 


200  Chrisfs  kingdom  is  without  end. 

Lfct.  a  certain  one'^  has  dared  to  affinn,  that  after  the  end  of  the 
XV 
—  world  Christ  shall  reign  no  longer ;    and  he  has  dared  to  say, 


that  the  Word  which  came  forth  from  the  Father  shall  be 

tU  -ra-ri-  again  absorbed  into  the  Father,  and  shall  be  no  more ;    utter- 

w"v    ^^S  ^\^oh.  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,  savins,  And  He  shall  reiqn  over  the 

Luke  1,  ■>       .       G-)  J 

33.  house  of  Jacoo  for  ever,  and  of  His  kingdom  there  shall  he  no 
end.  Consider  this  text.  Heretics  of  this  day  teach  in  dis- 
paragement 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?  Listen 
rh  ?ra^- to  the  testimony  of  Daniel  in  the  text;  I saiv  in  the  night 
!"''**''     visions,  and  behold,  one  like  the  Son  of  Man  came  with  the 

Dan.  7,  ^  '  -^ 

13.  14.  clouds  of  heaven,  and  came  to  the  Ancient  of  dags and 

there  ivas  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  he  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  ivas  cut  out  of  the  mountain  witJiout  hands, 

which  is  Christ  according  to  the  flesh ;  And  [His']  kingdom 

shall  not  he  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.  102,  another  place.  Thou,  Lord,  in  the  heginning  hast  laid  the 

25.  &c.  foiij^fififiQyi  qJ  f]iQ  earth,  and  the  heavens  are  the  work  of  Thy 

hands;  and  then,  they  shall  perish,  hut  Thou  remainest;  and 

Heb.  1,  what  follows;  hut  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 

1  Cor.    good  word  of  the  Apostle,  For  He  must  reign,  till  He  hath 

'  ^^'  put  all  enemies  under  His  feet ;    and  they  say,  when  His 

enemies  shall  have  been  put  under  His  feet.  He  shall  cease 

to  reign,  wrongly  and  foolishly  alleging  this.     For  He  who 

is  king  before  He  has  subdued  His  enemies,  how  shall  He 

^  This  was  Marcellus,  Bishop  of  Anc)'ra,  Socr.  Hist.  ii.  19.  p.  99. 


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  he  subdued  unto  Him^  then  shall  the  Son  also  1  Cor. 
Himself  he  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  yoii  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- a-w^^ae- 
ant  to  the  Father,  (for  He  doth    always   those   tilings   that^^'^' 
please   Him,)  but   because,  then   as   before.  He  obeys   the  29. 
Father,  yielding,  not  a  forced  obedience,  but  a  self-chosen  "'^f" 
accordance ;    for  He  is  not  a  servant,  that  He  should  be  «««/- 
subject  by  force,  but  a  Son,  that  He  should  comply  of  His^^lfJ^- 
free  choice  and  natural  love.  -r^occ^i- 

31.  But  let  us  examine  them;    what  is  the  meaning  of^^^    /^"Z 
"  until"  or  "  as  far  as  ?"    For  with  this  very  word  will  1  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  fill  Rom. 
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." 

3-2.  Take  again  another  similar  phrase.    For  unfit  fhis  dag 2 Coi.3, 
....  when  Moses  is  read,  fhe  vail  is  upon  their  heart.     Does  ^^'  ^^' 


202  Exiwrtation  and  blessing, 

LtcT.  "  until  this  day"  mean  only  "  until  Paul  ?"    Is  it  not  "  until 

—  this  day"  present,  and  even  to  the  end  ?    And  if  Paul  say  to 

2  Cor.    the  Corinthians,  For  we  are  come  as  far  as  unto  you  also 

15'  \t    ^^  preaching  the  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 

1  Cor.    to  take  that  Scripture,  till  He  hath  irut  all  enemies  under 

15,  -25,  pjig  j'pQi  9    According  as  Paul  says  in  another   place,  But 

]3  '    '  exhort  each  other  daily,  while  it  is  called  to-day ;    meaning, 

V.  Heb.  *'  continually."     For  as  we  may  not  speak  of  the  "  beginning 

'^'  3'      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 
(10.)  advance  of  the  day.  But  thou,  O  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 
1  Tim.  right  hand;  guard  that  which  is  com7nitted  to  thee  concerning 
6,  20.  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  loould  not  have  you 
ignorant.  .  .  .  Noiu  there  are  diversities  of  gifts,  but  the  same 
Spirit, 

1.  Need  have  we  truly  of  spiritual  grace,  that  we  may 
discourse  conceniing  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 Ud.i.V2, 
speaketh  a  tvord  against  the  Holy  Ghost,  it  shall  not  he 
forgiven  him,  neither  in  this  uorld,  neither  in  the  icorld  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  nothing  conceniing  the  Holy  Ghost  but  what  is 
written ;  and  if  any  thing  be  not  written,  let  us  not  busy  our- 
selves about  it.     The  Holy  Ghost  Himself  spake  the  Scrip- 


204  There  is  hut  One  Holy  Ghost. 

I.ECT.  lures ;    He  has  also  spoken  concerning  Himself  as  much  as 
^He   j)leased,  or  as  much  as  we   could   receive.     Be   those 


things  therefore  spoken,  which  He  has  said ;  for  whatsoever 
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  Floly  Baptism  is 
included  with  them  in  the  Holy  Trinity.  For  the  Only- 
Mat.  28,  begotten  Son  of  God  said  plainly  to  the  Apostles,  Go  ye,  and 
teach  all  nations,  baptizing  thein  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost.  Ovu'  hope  is  in  the 
Father,  and  the  Son,  and  the  Holy  Ghost.  We  preach  not 
three  Gods;  let  the  Marcionists  be  mute;  but  we  preach  One 
God,  by  One  Son,  with  the  Holy  Ghost.  The  Faith  is  indi- 
tva'i^ua.  visible  ;  religious  worship  is  undistracted.  We  neither  divide 
the  Holy  Trinity,  like  some;  nor  do  we  as  Sabellius  introduce 
<r«vaXo<-  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  in  the  Prophets,  and 
a  As  did  the  Gnostics  and  Manichees.  Philast.  Ilcer.  126. 


Heretics  concerning  the  Holy  Ghost ;  the  Gnostics.         205 

who  on  the  day  of  Pentecost  descended  on  the  Apostles  in 
the  form  of  fieiy  tongues,  here,  in  Jerusalem,  in  the  Upper 
Church  of  the  Apostles'*;  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  gloiy  of  Him 
who  was  crucified  here,  we  here  speak  concerning  Him  also 
who  descended  there :  for  religious  worship  is  indivisible. 

5.  We  would  now  say    somewhat   concerning   the    Holy    (3.) 
Ghost;  not  to  declare  with  exactness  His  substance,  for  this ''^^'^'*- 
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.  140, 
and  have  dared  to  utter  atrocious  things;    as  Irenaeus   theV,^^^^ 
teacher  has  written  in  his  directions  against  heresies.     For'^'-'?-    ^ 
some  of  them  have  dared  to  say  that   they  were  the   Holy  ^^a<^,. 
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  Yalentinians  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,  Manic/iees. 

LrcT.  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  firom  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,)  dai'ed  to  say  that  he 
was  the  Holy  Ghost, — he,  miserable  man,  and  filled  with  all 
uncleanness  and  lasciviousness*';  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;  cutthig  the 
throats  of  wretched  little  children,  and  chopping  them  up 
into  horrid  food,  for  the  purposes  of  their  so-called  mysteries, — 
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, 
Luke 24,  said  to  the  Apostles,  But  tarry  ye  in  the  city  of  Jerusalem y 
until  ye  he  endued  with  power  from  on  high.     What  then? 

^  These  charges  against  the  Monta-     other  writers, 
nists  are  not  satisfactorily  borne  out  by 


Tlie  duty  of  hating  heretics.  207 

did  the  Apostles  who  had  been  dead  two  hundred  years,  wait 
for  Manes,  until  they  should  he  endued  tvith  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,  TJien  they  laid^^^^^, 
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  7'eceive 
the  Holy  Ghost  ?    For  he  said  not,  "  Give  me  also  the  fellow- 
ship of  the  Holy  Ghost,"  but"  Give  me  the  power;"  that  he  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. 
tJiou  hast  thought  that  the  gift  of  God  may  he  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  withdra^vs  from ;  let  us  also  say  unto 
God  with  all  boldness  concerning  all  heretics,  Do  not  I  hate  Vs.  139, 
the7?i,  O  Lord,  that  hate  Thee,  and  am  not  I  grieved  trith'^^' 
them  that  rise  up  against  Thee?    For  there  is  also  an  enmity 
which  is  right,  according  as  it  is  written,  /  tcill  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  oicn  tcells.     Drink     * 
we  of  that  living  water,  ichich  springs  up  into  everlasting  John  4, 
life;  but  this  spake  the  Saviour  of  the  Spirit,  which  they  that  ^^'^  gg 
believe  on  Him  should  receive.     For  observe  what  He  says,  39. 


208  TJie  various  gifts  of  the  Holy  Ghost. 

Lect.  }J^  that  helieveth  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  helly  shall  floiv  rivers  of  living  water, 
alffhroi.  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  giv^ 
Joha  4,  him,  shall  be  in  him  a  well  of  water  springing  up  into  ever- 
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  in  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 
in  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 
/Kav«/5i;.  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,  11.  ^^ater,  puts  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, 
viui^LKit.  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 
1  Cor.  12,  diverse  from  Himself,  as  it  is  written.  But  the  manifestation 
~    ■    of  the  Spirit  is  given  to  every  man  to  profit  tvithal.     For  to 


Different  senses  of  the  icord  Spirit.  209 

one  is  given  hy  the  Spirit  the  word  of  wisdom ;  to  another 
the  word  of  knoicledge  hy  the  same  Spirit ;  to  another  faith 
hy  the  same  Spirit;  to  another  the  gifts  of  healing  hy  the 
same  Spirit ;  to  another  the  working  of  miracles ;  to  another 
propJiecy;  to  another  ^discerning  of  spirits;  to  another  ^diverse 
kinds  of  tongues ;  to  another^  the  interpretation  of  tongues: 
hut  all  these  worketh  the  self-same  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  be  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,  i-e. 
but  there  is  only  one  true  Christ,  so,  since  the  name  of  the  ^^^  ^^ " 
Spirit  is  given  to  different  things,  it  is  right  to  see  what  is^upr-x. 
meant  in  particular  by  the  Holy  Spirit.     For  many  things  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-ps.\46, 

forth,  and  he  shall  return  to  his  earth  :  and  of  the  same  soul"^*  ^^P*' 
.  .  .  Zech. 

it  says  again,  Which  formeth  the  spirit  of  man  within  him.\2,  \. 

And  of  the  Angels  it  is  said  in  the  Psalms,  Wlio  maketh  His  Ps.  104, 

Angels  spirits,  and  His  ministers  a  flaming  fire.     And  of  the   '    .„ 

wind  it  saith,  Tltoii  shalt  break  the  ships  of  Tarshish  with  a  7.  Sept. 

violent  spirit ;  and.  As  the  tree  in  the  icood  is  moved  hy  the]^-'^''^- 

spirit;   and,  Fire,  hail,  snow,  ice,  spirit  of  storm.     And  ofpg  143^ 

good  doctrine  the  Lord  Himself  says,  The  words  that  I  speak  8* 

unto  you,  they  are  spirit,  and  they  are  life ;  instead  of,  "  areg3_ 

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; 


210  Instances  of  the  Holy  Ghost  speakijig. 

Lect.  and  the  Spirit  said  to  Philip,  Go  near^  and  join  thyself  to  this 
^^^-  rharint.  Seest  thou  the  Spirit  talking  to  one  who  hears 
Aj;ts8,  jj^j^p  ^^-,^1  Ezekiel  speaks  thus,  And  the  Spirit  of  the  Lord 
Eiek.ufell  upon  me,  and  said  unto  me,  Speak;  Thus  saith  the  Lord. 
Acts  13  "'^"^^  again,  TJie  Holy  Ghost  said,  vmto  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 
John  14,  said.  He  shall  teach  you  all  things,  (and  He'*' said  not  only, 
He  shall  teach,  but.  He  shall  bring  to  your  remembrance 
ivhatsoever  I  have  said  unto  you ;  for  the  teachings  of  Christ 
and  of  the  Holy  Ghost  are  not  different,  but  the  same ;)  He, 
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. 
(J  \  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  ivhoredoms  caused,  them  to  err.    The  name 
12  • 

"  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  I  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  usui'pation  of  another's  possession.  For 
he  tyrannically  uses  another's  body,  another's  instruments, 
as  his  own  ]3roperty ;  he  throws  down  him  who  stands 
upright;  (for  he  is  akin  to  him  who  fell  from  heaven;)  he  Luke  10, 
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  havmg   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,  tlie  Lord  sitting  upon  a  throne  high  andls.  6,  i. 
lifted  up;    he    sees,  like    Ezekiel,  Hi7n   fcho   is   above    the Ezek. 
Cherubim;  he  sees,  like  Daniel,  thousand  thousands,  and  ten}^'^'^^' 
thousand  times  ten  thousand;  and  the  man,  little  though  he  lo. 
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  Arts  5, 

p  2  "'' 


212       Gift  of  swper natural  knowledge  through  the  Spirit. 

Leot.  Holy  Ghost  ?     There  was  no  accuser ;  there  was  no  witness ; 
XVI  . 

— ^whence  knew  he  what  had  happened?     Whiles  it  remained 

was  it  not  thine  oitm?    and  after  it  was  sold,  teas  it  not 

in  thine  oivnjwtmr?   why  hast  thou  conceived  this  thing  in 

Acts  4,  thine  heart?  The  nnlettered  Peter,  by  the  grace  of  the 
Sph'it,  learnt  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  I   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 

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  he  ploughed  as  a.  field,  foretelling  what  is 
^^*        fulfilled  in  our  days.     And  observe  the  exactness  of  the  pro- 
Is.  1,8.  phecy ;  for  he  said.  And,  the  daughter  of  Zion  shall  he  left  as 
^^^'      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    earned   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 


The  Holy  Ghost  gives  power  over  thefiesh^  the  worlds  and  the  deviL  213 

has  been  His  teaching.  Has  not  often  a  maiden,  ah'eady  at 
the  bridal  threshold,  fled  away.  He  teaching  her  the  doctrine  -rotrx- 
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 
sold  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 
mightier.  Only  let  us  open  to  Him  our  doors ;  for  He  goes  wisd.  6, 
ahout  seeking  such  as  are  worthy,  tmd  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  injirmities;  for  ice^^^^^-^* 
know  not  what  we  should  pray  for  as  ice  ought;  hut  the 
Spirit  itself  maketh  intercession  for  us,  with  groanings  which, 
cannot  he  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  lowly  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  suferings  of  Rom.  8, 
this  present  time  are  not  worthy  to  he  compared  with  the 
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  of  operations  of  the  Spirit  in  the  Church  Catholic, 

Lect.  are  of  necessity  turned  to  tlieii*  judges,  but  who  in  spirit 
are  already  in  Paradise,   despise  those  harships  which  are 


VVI  ovvx 

seen. 


21.  And  wouldest  thou  be   sure  that  through  the  power 
of  the  Holy  Ghost  the  Martyrs  bear  their  witness  ?     The 
Lukei 2,  Saviour  says  to  His  disciples,  And  ivJien  tJiey  bring  you  unto 
'     '  the  synagogues,  and  unto  magistrates,  and  powers,  take  ye 
no  thought  hoiv  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 
iCor.i2,sake,  except  a  man  suffer  by  the  Holy  Ghost;  for  if  no  man 
^'         can  say  that  Jesus  is  the  Lord,  hut  hy  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  gTeat  indeed,  yet  is  it  small.     For  consider, 
I  pray,  with  thoughts  illuminated  by  Him,  how  many  Chris- 
rru^oi-    tians  there  are  of  this  diocese,  and  how  many  in  the  whole 
Tticts.      province  of  Palestine,  and  carry  forward  thy  mind  from  this 
xiot.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  Li- 
byans 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  another  perpetual  virginity, 
uKvvitJ.a'  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  oftheSpiritin  the  Heavenly  Hostandin  the  Prophets.  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  Comforter 
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  i  Cor. 2, 
Spirit  searcheth  all  things,  yea,  the  deep  things  of  God.  For  '  ' 
what  man  knoweth  the  things  of  a  man,  save  the  spirit  of 
man  which  is  in  him?  even  so  the  things  of  God  knoweth  no 
man,  hut  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  AIgMait.li , 
Father;    and  of  the  Holy  Ghost  He  says.   When  He,  the  ^  ' 
Spirit  of  Truth,  shall  come,  and  the  rest  ....  He  shall  glorify  13.  14. ' 
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  itu'roVra- 
been  written,  we  would  have  spoken  of  it;  what  is  not  written,  "'■ 
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,  hut  not  to  all,  before  Pentecost, 

Lfct.  beloved,  produce  weariness  in  you :  but  may  He  of  whom 
XVI. 


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 
1  Cor.  all  things,  and  worketh  as  He  ivill.  The  seventy  Eklers  were 
^r'   u'   chosen ;  And  the  Lord  came  down  in  a  cloud,  and  took  of  the 

Numb.  '  '  •' 

11,24.  Spirit  that  was  upon  Moses ^  and  gave  it  mdo  the  seventy 
Elders;  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,  forhid  them^     "  I  cannot  forbid 
them,"  he  says,  ''  for  this  grace  is  from  heaven ;  nay,  so  far 
am  I  from  forbidding  them,  that  T  even  think  it  a  mercy.     I 
think  not,  however,  that  thou  hast  said  this  in  envy ;  yet  hast 
V.  29.     thou  not  rivalry  /br  my  sake,  because  that  they  prophesy,  and 
Ibl?^^*  ^^^  prophesiest  not  yet }  wait  for  the  proper  season  ;  and  O 
Sept.      that  all  the  hordes  people  were  prophets,  whenever  the  Lord 
shall  put  His  Spirit  upon  theniP^  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.)  laid  his  hands  upon  him.     Thou  seest  the  same  figm*e  in  the 
Old  and  New  Testaments; — 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 

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  w^as  Exod. 
in  making,  and  filled  with  wisdom  the  wise-hearted  men  who^^^^3g* 
were  with  Bezaleel.  i-  &c. 

28.  In  the  might  of  this  Spirit,  as  we  have  it  in  the  Book  of  Judg.  3, 
Judges,  Othniel  judged;  Gideon  was  made  strong;  Jejihtha  ib"6^34. 
conquered;    Deborah,  a  woman,  waged  war;    and  Samson,  i^- ^^^ 
so  long  as  he  wrought  righteousness,  and  grieved  Him  not, 
achieved  things  beyond  man's   power.     And  as  for  Samuel 

and  David,  w^e  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  says  iSam.9, 
distinctly.  The  Spirit  of  the  Lord  spake  hy  me,  and  in  the^-g^^ 
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-  if'     ' 
ness.    And  as  we  have  it  in  the  Books  of  Chronicles,  Azariah,  Pj-  143, 
in  the  time  of  King  Asa,  and  Jahaziel  in  the  time  of  King  B.'vers.) 
Jehoshaphat,  partook  of  the  Holy  Ghost;  and  again,  another 2 Chron. 
Azariah,  he  who  was  stoned.     And  Ezra  says.  Thou  gavest  lb.'  26, 
also  TJiy  good  Spirit  to  instruct  them.    But  as  touching  Elias  Jj*j  24, 
who  was  taken  up,  and  Ehsseus,  those  spirit-instinct  **  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  L  fulfil  might  hy  the  Spirit  (?/'Mic.3,8. 
the  Lord;    and  Joel  cries,  And  it  shall  come  to  pass  «/^^''- joe{*2, 

28. 
d  Tenvfiuroipo^m.    "  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 


218     Texts  from  the  Old  Testament  concerning  the  Holy  Spirit. 

Lkct.  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.  1,  But  receive  My  words  and  My  statutes  ivhich  I  command  by 

6.  Sept.  ^^  Spirit,  to  My  servants  the  Prophets  ;  and  the  rest. 

Is.  11,2.      30.  And  Esaias  too,  with  his  majestic  voice,  says,  And  the 

Sp)irit  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  2.^2cm,  Behold  My  servant,  and 

ls.44,3.the  rest;    /  have  put  My  Spirit  upon  Him.     And  again, 

lb.  48,   /  will  pour  My  Spirit  upon  thy  seed ;  and  again.  And  now 

lb.  59,   ^^^^  ^^^'^  ^^^  ^'^^  ^**  Spirit  hath  sent  Me;   and  again.  This 

21.        is  My  covenant  ivith  them,  saith  the  Lord,  My  Spirit  which 

Ib.6l,l.^5  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.  11.     '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.     j^jjfi  fj^^  Spirit  of  the  Lord  fell  upon  me,  and  said  unto  me. 

Speak;   Thus  saith  the  Lord.     But  the  woxds,  fell  upon  me, 

we  must  understand  in  a  good  sense,  that  is,  "  lovingly  ;"    as 

4*6^2^9*  ^^^^^  ^^^^^  when  he  had  found  Joseph,  fell  upon  his  neck  ; 

and  as  the  loving  father,  in  the  Gospels,  on  seeing  his  son 

Lukei5,  wlio  had  returned  from  his  wandering,  liad  compassion,  and 

ran  and  fell  on  Ids  neck,  and  kissed  him.     And  again  in 

Ezek.     Ezekiel,  And  he  brought  me  in  a  vision  by  the  Spirit  of  God 

into  Chaldcea,  to  them  of  the  captivity.    And  other  texts  thou 

yid. sup. heardest  before,  in  what  was  said  about  Baptism  ;  Then  uill 

Cat.  m.    T         •    n        1  -.     , 

16.        1  sprinkle  clean  water  upon  you,  and  the  rest ;  a  new  heart 

Ezek.36,also  ivill  L  give  you,  and  a  new  spirit  ivill  I  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  iudsre  of  Elders.     The  chaste 

or  Dan.  ^  i  i  i 

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.  219 

She  was  led  away  to  death,  she  was  now  m  tlie  hands  of  the 
executioners.     But  her  Helper  was  at  hand,  the  Comforter^ 
the    Spirit   who    sanctifies   every   intelligent   nature.     Come  vfl>jr>jv. 
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  y/,\^. 
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  BeltesJiazzar,  Dan.  4, 
master  of  the  magicians^  because  I  knoiv  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,  ^a'y«. 
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,  coimt  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  hy  the  Spirit  the  ivord  of  ivisdom  ;  to  another 
the  word  of  knowledge  hy  the  same  Spirit;  Sfc. 

Lect.       1.  In  the  preceding  Lecture,  we  set  forth  according  to  our 
^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- 
1  Cor.  2,  cording  to  the  blessed  Apostle  Paul,  who  says,  Which  things 
also  we  speak,  not  in  the  words  which  manh  uisdoin  teacheth, 
hut  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^E^/^w- 
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  i  Cor. 
man  severally  as   He   icill,  Himself  the  while   abiding  un-^^'^^* 
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  all  ixpufrut. 
rational  natures  made  by  God  through  Christ,  both  of  Angels  >-«y'x^». 
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 
mi gh test  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  hy  the  Spirit  the  icordoficisdom.  l  Cor. 
He  is  called  the  Spirit  of  Truth,  as  the  Saviour  says,  ^^//^?i  John  16, 
He,  the  Spirit  of  Truth,  is  come.     He  is  called  also  the  Com-  ^3. 
forter,  as  He  said.  For  if  I  go  not  aicay,  the  Comforter  will^^-'f'  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,  is^^- 14, 

declared   in   those  words.  But  the  Comforter,  which  is  the  he. 

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.  du- 


222   The  Spirit  of God^  of  the  Father,  of  the  Lord,  ofChrist,oftheSon, 

Lect.  another  Comforter,  that  He  may  abide  with  yon  for  ever,  even 
— Tr—the  Spirit  of  Truth ;  and  again,  But  ivhen  the  Comforter  is 


ffU 


shall  come  whom  I  ivill  send  unto  you  from  the  Father,  even  the 
^rQc\(i\\.^P^'^'^^  o/*  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 
^6-  Godi  they  are  the  sons  of  God.  He  is  called  also  the  Spirit 
1,32.  of  the  Father,  as  the  Saviour  says,  For  it  is  trot  ye  that  speak, 
Rom.  8,  j^^^  ^j^^  Spirit  of  your  Father  icliich  speaketh  in  you ;  and 
Mat.  10,  again  Paul  saith.  For  this  cause  I  bow  my  knees  unto  the 
J,  jj  g  Father  of  our  Lord  Jesus  Christ ;  .  .  .  that  He  would  grant 
14. 16.  you  to  he  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 
1  Pet.  1,  called  also  the  Spirit  of  Christ,  as  it  is  written.  Searching 

what  or  what  manner  of  time  the  Spirit  of  Christ  which  ivas 
Phil.  1,  in  tliem  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 
Rom.  1,  written,  According  to  the  Spirit  of  Holiness.  He  is  also 
liom.  8  called  the  Spirit  of  adoption,  as  Paul  saith.  For  ye  have  not 
J 5-        received  the  spirit  of  bondage  again  to  fear,  but  ye  have 

received  the  Spirit  of  adoption,  tvhereby  tve  cry,  Abba,  Father. 

He  is  also  called  the  Spirit  of  revelation,  as  it  is  written, 
Eph.  1,  May  give  you  the  Spirit  of  tvisdom  and  revelation  in  the 
^^'  knowledge  of  Him.  He  is  also  called  the  Spirit  of  promise, 
Eph.  1,  as  the  same  Paul  says,  Li  whom  also  after  that  ye  believed, 

ye  ivere  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.  like  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 
10.51,  Spirit,  and  at  another  the  princely  Spirit;    and  in  Esaias 


ru,- 


of  Holiness,  of  Adoption,  of  Revelation,  of  Promise,  of  Grace.  ^2^ 

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  ixpiffru 
together  with  the  Father  and  the  Son ;  not  uttered  or  breathed  "T 
by   the   mouth    and  lips    of  the    Father  and   the    Son,  nor 
dispersed  into  the  air,  but  having  a  real  substance,  speaking  hwr'o- 
Himself,  and  working,  and  dispensing,  and  sanctifying ;  the  '^'■"'■'"'• 
saving  dispensation  which  is  to  usward  from  the  Father  and 
the  Son  and  the  Holy  Ghost,  being  consistent  and  harmoni-  olxevo- 
ous  and  one,  as  we  have  also  said  before.     For  I  wish  you*"'"^* 
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  bom  was  Christ  the  Only- 
begotten,  the  power  of  the  Highest  overshadowed  her,  and  the  Luke  i 
Holy  Ghost  coming  upon  her,  sanctified  her,  that  she  might  ^' 
be    able  to  receive   Him,  h\j  ichom   all  things  were  made.^^^"^^ 
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  >A11  hail,  yet  how  thou  shalt  bring  forth,  is  not  of 
any  grace  of  mine.  The  Holy  Ghost  shall  come  upon  thee,  Luke  1, 
and  the  power  of  the  Highest  shall  overshadow  thee;  therefore 
also  that  Holy  thing  whicli  shall  he  horn  of  thee  shall  he 
called  the  Son  of  God. 

7.  This  Floly  Spirit  wrought  in  Elizabeth;  for  He  has  in 
knowledge  not  virgins  only,  but  acknowledges  matrons  also, 
so  that  their  marriage  be  lawful.  And  Elizabeth  was  filled 
with  the  Holy  Ghost,  and  prophesied ;  and  that  noble  hand- 
maiden says  of  her  own  Lord,  And  ichence  is  this  to  me,  that  Luke  1, 
the  Mother  of  my  Lord  should  come  to  me  ?  For  Elizabeth  ' 
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,   telhng  how   many 
'-  good  thmgs  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  mother's  womb,  was  for  this  cause  sanctified, 
vid.  sup.  that  he  might  baptize  the  Lord;  not  giving  the  Spirit  himself, 
Cat.  111.  -^^^  preaching   glad  tidings  of  Him  who   gives  the   Spirit. 
Mat.  3,  For  he  says,  /  indeed  baptize  you  with  water  to  repentance, 
^^'        hat  He  that  cometh  after  me  is  mightier  than  /,  and  the 
rest;  He  shall  baptize  you  ivith  the  Holy  Ghost  and  with 
fire.     With  fire,  wherefore  '^.   because  the  descent  of  the  Holy 
Ghost  was   in   fiery  tongues;   concerning  which   the  Lord 
Luke  12, says  joyfully,  /  am  come  to   send  fire  on  the  earth;    and 
what  u'ill  /,  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  1,  iiidcien;  as  John  says,  But  He  ivhich  sent  me  to  baptize  toith 
water,  the  same  said  unto  me,  Upon  whomsoever  thou  shalt 
see  the  Spirit  descending  and  remaining  upon  Him,  the  same 
is  He  ivhich  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  undefiled,  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  rivers 
of  water. 


Texts  from  the  Neio  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*c«^'e'- 
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  pastm'e,  as  we  behold  to  this  day  the  rulers  of  the 
world  guided  and  taught  by  Chm'chmen.  The  spiritual  dovee»«^»»- 
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  he  born  of  ivater  and  of  the  Spirit,  He  cannot  ^^^"^  3, 
enter  into  the  kingdom  of  God.     And  because  this  grace  is 
from  the  Father,  He  says.  How  much  more  shall  your  heavodtj Lukeii, 
Father  give  the  Holy  Sp)irit  to  them  that  ask  Him.     And  '  * 
because  we  ought  to  worship  God  in  the  Spirit,  He  says, 

But  the  hour  cometh  and  now  is,  when  the  true  woi'shippers  ^oha  A, 
shall  worshijy  the  Father  in  spirit  and  in  truth ;   for  the 
Father  seeketh  such  to  ivorship  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  hy  the  Spirit  o/'Mat.i2, 
God;  and  immediately  afterwards,  Wherefore  I  say  unto  you,'^^  ^i. 
all  manner  of  sin  and  blasphem//  shall  be  forgiven  unto  men  ; 
but  the  blasphemy  against  the  Holy  Ghost  shall  not  be  forgiven. 
And  wJiosoever  speaketh  a  tcord  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  atiother  John  u, 
Comforter,  that  He  inay  be  with  you  for  ever,  the  Spirit  of\^' 
Truth ;  whom  the  tcorld  cannot  receive,  because  it  seeth  Him'(ii.Un, 
not,  neither  knoweth  Him ;  but  ye  know  Him,  for  He  dwelleth  "''^'^tg^t 


226   Texts  from  the  Neio  Testament  concerning  the  Holy  Ghost, 

Lect.   with  you,  and  shall  he  in  yon.     And  again  He  says,  Tliese 
things  have  I  spoken  unto  you  being  yet  present  with  you. 


vei .  25. 

But  the  Comforter,  ivhich  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  ivhen  the  Comforter  is 
come,  whom  I  ivill  send  unto  you  from  the  Father,  even  the 
Spirit  of  Truth,  which  proceedeth  from  the  Father,  He  shall 

\h.i  6, 7.  testify  of  Me.  And  again  the  Saviour  says,  For  if  I  go  not 
arvay,  the  Comforter  will  not  come  unto  you. . . .  And  tvhen  He 
is  come,  He  will  reprove  the  ivorld  of  sin,  of  righteousness, 

ver.  12.  and  of  judgment ;  and  afterwards  again,  /  have  yet  many 
things  to  say  unto  you,  but  ye  cannot  bear  them  yet.  How- 
beit,  when  He  the  Sjnrit  of  Truth  is  come.  He  will  guide  you 
into  all  truth ;  for  He  shall  not  speak  of  Himself;  but  what- 
soever He  si  I  all  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 
ofmijie,  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  ivhen  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. 

vid.supr.  This  was  the  second  time  He  breathed,  (His  first  breath 
having  been  stifled  by  wilful  sins ;)  that  the  Scripture  might 

Nahum  be  fulfilled,  He  went  up  breathing  upon  thy  face,  and  de- 

Scnt.  liver  in  g  iJice  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 ; 

Luke 24,  ^?//  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- 


TTie  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 icill  pray  the  Father,  andiohnU, 
He  shall  give  you  another  Comforter.    They  were  accordingly 
sitting,  looking  for  the  coming  of  the  Holy  Ghost ;  and  when 

tlie  day  of  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 
w^hich  has  been  vouchsafed  among  ourselves,) — on  the  day 
of  Pentecost,  I  say,  they  were  sitting,  and  the  Comforter  came 
({own  from  heaven,  the  Guardian  and  Sanctifier  of  the  Church, 
the  Ruler  of  souls,  the  Pilot  of  the  tempest-tossed,  the  Enlight- 
ener  of  the  lost,  who  presides  in  the  combat,  and  crowns 
the  victors. 

14.  But  He  came  down  to  invest  the  Apostles  with  power,    (g.) 
and  to  baptize  them;   for  the  Lord  says,  ye  shall  he  hajytlzedlh*  1,5. 
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  com- 
pletely by  the  Holy  Ghost.  The  water  however  envelops  but 
outwardly,  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  nind,^ 
signifying  the  presence  of  Him  who  was  to  grant  unto  men, 

to  seize  with  violence  the  kingdom  of  God ;  that  both  their 

q2 


228     Hie  Holy  Ghost  obliterates  sin  and  brightens  the  souL 
Lect.  eyes  miolit  see  the   fiery  tongues,  and  their  ears  hear  the 

XVII  ♦  O  JO 

'-  sound.     And  it  filled  all  the  house  where  they  were  sitting  ; 

lonroZ.  for  the  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 
soulsj  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 

icts  2,  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 
arts  to  speak  well  Greek  only ;  nor  do  all  speak  even  this 
equally  well ;  the  Rhetorician  perhaps  succeeds  in  it,  and  the 
Grammarian  sometimes  not,  and  the  Grammarian  is  igno- 
rant 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  powder  divine.  What  a  contrast  is 
their  long  ignorance  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  ice  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  hreatheth  where  it  listeth,  and  thou  hearest^ohaS, 
the  voice  thereof,  bid  canst  not  tell  whence  it  cometli,  and 
whither  it  goeth ;  but  if  even  though  hearing  His  voice, 
I  know  not  whence  He  cometh,  how  can  I  explain,  what  He  .  , 
is  in  substance  }  <^'*- 

18.  But  others  mocking  said,  These  men  are  full  of  new  (10.) 
ivine,  and  they  spoke  ti'uly  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  yonrvi. 
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 
WTought  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  mitten,    Theg  Ps.26,8. 
shall  he  drunken  with  the  fatness  of  thy  house;    and  thou  ^P^' 
shall  make  them  drink  of  the  river  of  thy  pleasures.     They 
ai-e  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^om^i. 
the  branches.    But  if  ye  are  not  persuaded  by  me,  understand  si" 
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. 

Lect.  crucified  at  the  third  hour,  has  now  at  the  third  hour  sent 
1-down  His  grace.    For  His  grace  is  not  other  than  the  Spirit's 


gi'ace,  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  tvhich  ivas  spoken  hy  the  prophet  Joel;  And 
it  shall  come  to  pass  in  the  last  clays,  saith  God,  I  ivill  pour 
of  My  Spirif — (and  this  word,  Itmll  pour,  implied  a  rich  gift; 

Johns,  for  God  fjiveth  not  the  Spirit  hy  measure,  for  the  Father 
lovetJi,  the  Son,  and  hath  given  all  things  into  His  hand;  and 
He  has  given  Him  the  power  also  of  bestowing  the  grace  of 
the  All-holy  Spirit  on  whomsoever  He  will;) — /  ivill  pour  of 
My  Spii'it  upon  all  flesh,  afid  your  sons  and  your  daughters 
shall  prophesy ;  and  afterwards.  And  on  My  servants  and  on 
My  handmaidens  I  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 
indulgence  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. 

^flyxW.  ei.  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.  up  his  voice,  (according  to  the  text.  Lift  up  thy  voice  with 
^ '      strength,   thou   that   hringest   good    tidings    to   Jerusalem^ 

n»r^.  captured  in  the  spiritual  net  of  his  words  aho?it  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  beUcved,  and  were  baptized  in  the 
Name  of  Christ,  and  continued  stedfastly  in  the  Apostles'  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  fidfilled  which  was  spoken,  TJien  shall  the  lame  man  leap  Is.  35,6. 
as  an  hart.      And  thus,  as  they  swept   into   the   spiritual  -rnvf^a.- 
meshes  of  their  doctrine  five  thousand  believers  at  once,  so  '^'^'^' 
they  confuted  the  bewildered  iiders  of  the  people  and  chief 
priests,  and  that,  not  by  their  own  wisdom,  for  tliey  icere  Acts  4, 
unlearned  and  ignorant  men,  but  by  the  mighty  power  of  the 
Holy  Ghost;  for  it  is  wi-itten,  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  ,y .  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  hy  the  hands  of  the  Apostles  were  many  signs  and^^^^^^> 
ivonders  wrought  among  the  people.    And  such  spiritual  grace  ^,j^^. 
was  shed  around  the  Apostles,  that  gentle  as  they  were,  they  t/*«. 
wxre  the  objects  of  dread;  for  of  the  rest  durst  no  man  join 
himself  to  them;   hut  the  people  magnified  them.     And  mul- 
titudes icere  added  of  them  who  believed  in  the  Lord.,  both  of 
men  and  tvomen;   and  the  streets  w^ere  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 

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,  1  mean  the  seven  Deacons;  for  these 

Acts  6,  also  were  chosen,  as  it  is  written,  being  full  of  the  Holy 
Ghost  and  of  ivisdom.     Of  whom  Stephen,  rightly  so  named, 
the  first-fruits  of  the  Martyrs,  a  man /«^i/  of  faith  and  of  the 
Holy   Ghost,  did  great   ivonders   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  sted- 
fastly  on  him,  saiv  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.  ^'^gi^iijig  f]iQ  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 

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.  233 

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  ivho  appeared  to  thee  hy  the  way  rt.9Acts9, 
thou  earnest,  hath  sent  me,  that  thou  mighfest  receive  thy    ' 
sight,  and  be  Jilted  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  hear  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.15, 
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  ^^aro- 
chief  of  the  Apostles,  and  the  bearer  of  the  keys  of  the  kingdom  vkiTsup. 
of  heaven,  healed  iEneas  the  paralytic  in  the  Name  of  Christ  Catech. 
at  Lydda,  which  is  now  Diospolis,  and  at  Joppa  raised  from  xi.  3/ 
the  dead  the  charitable  Tabitha.     And  being  on  the  house- 
top in  a  trance,  he  saw  heaven  opened,  and  the  vessel  like  a  Acts  10. 
sheet  let  dow^n,  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  when  he  was  sent 

for  by  Cornelius,  he  heard  clearly  the  Holy  Ghost  Himself 
saying.  Behold,  men  seek  thee  ;  arise  therefore,  and  gel  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  teas  2)0ured  the  gift  of  the  Holy  Ghost. 


234  Texts  from  the  Acts  of  the  Apnstles. 

Lfct.       28.  And  when  in   Antioch,  the   most   renowned   city  of 
iiXill  Syria,  the  preaching  of  Christ   took   effect,  Barnabas   was 


sent  hence  as  far  as  Antioch  to  help  on  the  good  work,  being 

Acts  1 1,  a  yoo6^  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  ivere  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 

Acts  13,  ministered  to  the  Lord  and  fasted,  the  Holy  Ghost  said, 
Separate  Me  Barnabas  and  Saul  for  the  work  ivhereunto 
I  have  called  them.  And  after  the  laying  on  of  hands,  they 
were  sent  forth  hy  the  Holy  Ghost.  Now  it  is  manifest,  that 
the  Spirit  which  speaks  and  sends,  is  a  living  Spirit,  sub- 

upffTus.  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.  10,  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  seaned  good  unto  the 
'  '  Holy  Ghost  and  to  us  to  lay  upon  you  no  greater  burden  than 
these  necessary  things ;  that  ye  abstain  from  meats  ojfered  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  olKovfii- 
Ghost:  which  decree  Paul  and  Bamabas  took  and  confirmed *;**^*y^^ 
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  WTOught  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  CiUcia  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  tlie  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  naj^kins^v.  \2. 
brought  from  his  body,  healed  diseases,  and  scared  away  the 
spirits  of  evil ;  and  moreover  thet/  also  ivho  nsed  curious  v.  19. 
arts  brought  their  hooks  together,  and  burned  them  before 
all  men. 

31.1  pass  by  the  work  wrought  at  Troas  on  Eutychus,  who 
sinking  down  ivith  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  Ta[TSf]j 
assembled  at  Miletus,  in  which  he  openly  said.   That  Ihell'^^' 
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  nuf^an. 
Name  of  Christ  who  spake  in  him.     By  the  power  of  tliis 


236  Texts  from  the  Ejnstles. 

Lect.  Holy  Ghost,  the  same  Paul  hasted  to  this  holy  city  Jerusa- 
1  lem,  and  this,  though  Agabus  by  the  same  Spirit  foretold 


what  should  befall  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 
2)ersuadest  me  to  he  a  CJiristian.  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  elffect  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  hy  Esaias  the  Prophet,  saying  unto  ]jour  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 

1  Cor. 2, his  Epistles;    And  my  speech,  he  says,  and  my  preaching 
icas  not   with   enticing  uords   of  man^s  wisdom,  hut  ivitli 

2 Cot.  I,  demonstration  of  the  Spirit  and  of  power.     And  again.  Who 
hath  also  sealed  us,  and  given  us  tlie  earnest  of  the  Spirit. 

Rom.  8,  And  again.  He  that  raised  up  Jesus  from  the  dead  shall  also 
quicken  your  mortal  hodies  hy  His  Spirit  which  dwelleth  in 

2T\m.], you.     And  again,  writing  to  Timothy,  That  good  thing  which 

^tJro"'    ^'^'^  committed  to  thee  keep  hy  the  Holy  Ghost  which  is  given 

Cyr.  hat- to  US. 

if  "dwell-     ^^-  ^^^   ^^^^   t^^    Holy  Ghost   subsists,  and  lives,  and 

ingin,    speaks,  and  foretells,  I  have    often    said  already,  and  Paul 

/*       'writes   it  plainly    to    Timothy.      Now   the    Spirit   speaketh 

iTim.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 

the  heretics.     And  again  the  same  Paul  says.  Which  in  other 

Eph.3,5.rt^e5  was  not  made  known  unto  the  sons  of  men,  as  it  is  now 

revealed  unto  the  Holy  Apostles  and  Prophets  hy  the  Spirit. 

Heb.3.  And  again,  Wherefore,  as  the  Holy  Ghost  saith;   and  again. 


Texts  from  the  Epistles.  237 

TJie  Holy  Ghost  also  witnesseth  to  us.     And  again  he  calls  Heb.  10, 
unto  the  champions  of  righteousness,  saying,  And  take  the  eA,  § 
helmet  of  salvation,  and  the  sword  of  the  Spirit,  which  is  the^"^- 
Word  of  God,  hy  all  prayer  and  supplication.     And  again, 
And  he  not  drunk  with  wine,  wherein  is  excess;  hut  he  filled  lh.b,\^. 
with  the  Spirit,  speaking  to  yourselves  in  psalms,  and  hymns,  ^  ' 
and  spiritual  songs.     And   again,   77?^  grace   of  our   Lord 2  Cor. 
Jesus  Christ,  and  the  love  of  God,  and  the  communion  ofthe^^'  '^* 
Holy  Ghost. 

34.  By  all  these  proofs,  and  by  more  which  have  been 
passed  over,  is  the  personal,  and  hallowing,  and  effectual  "wW- 
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  om*  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  fi'om 
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, 

•  20 

Holy  Ghost,  the  Coniforter,  lite  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  a\ray  thine     '     ' 
imbelief,  and  take  up  an  undoubting  faith.    For,  at  the  season 


238  The  Holy  Ghost  present  in  Baptism. 

Lect.  of  baptism,  when  tliou  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  wdiom  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.  1,  a  heavenly  and  sacred  seal,  as  also  it  is  written.  In  tinhorn  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  soid,  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.   And  mayest 

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  IJim  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,  i->cacc,  long-  Gal.  5, 
suffering,  gentleness,  goodness,  faith,  meekness,  temper ance^^''^^' 
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  urns  full  of  hones. 

Lkct.       1.  The  root  of  all  good  works  is  the  hope  of  the  Resur- 

'-  recti  on ;  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  the 
v.Cat.iv.  truth.  Greeks  contradict  it,  Samaritans  disbelieve  it,  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  ansivered.  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  ha?id,  all  things  are  near  atisa.  40, 
hand.    Impute  not  then  weakness  to  God,  fi*om  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  wannth  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  seeds  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  diflicult 
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  im- 
pious 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  Besurrection  probable  from  God's  justice^  andmarCs  expectation. 

I.ECT.  and  with  God,  who  is  the  ever-enduring  King  of  all,  is  there 
^m.  ^^  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  nine  ?  Unless 
there  is  a  judgment  and  a  retribution  after  this  world,  thou 
chargest  God  Avith  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  re-  ^yo|^v 
stored  in  the  summer,  (for  to  thy  low  thoughts  like  ex-  ^'"''' 
amples  are  offered,)  and  shall  He  who  to  irrational  and  de- 
spised 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  ciem. 
many  more  relate,  the  only  one  of  its  race,  going  to  the  land  of  the  ^•^""j' 
Egyptians  at  revolutions  of  five  hundred  years,  shews  forth  c  25. 
the   Resurrection;    and  this,  not  in  desert  places,  lest  the 
mysteiy  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  Phoenix  is  be-  round  the  earth.    In  hke  manner  the  ex- 

lieved  by  TerluUian,  Epiphanius,  &c.  as  istence  of  megatheria  nnd  ichthyosauri 

well  as  by  Clement ;  as  was  till  a  com-  were  not  known  till  lately,  nor  the  con- 

paratively  late  date  the  doctrine  of  four  nection  of  magnetism  and  electricity, 

elements,  or  of  the  motion  of  the  sun  b  Heliopolis, 

r2 


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 
l^XlHlnot  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 
resun-ection  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 
irrational  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,  mightest  not  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    ((5.) 
only,  allow  not  the  Prophets.    To  them  the  text  just  now  read 
from  Ezekiel  appears  of  no  force,  for,  as  1  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,  a7idExod.3, 
of  Jacob;    this  must  mean   of  what  is  and  subsists.      For^^^^^.^, 
if  Abraham  be  dead,  and  Isaac,  and  Jacob,  He  is  the  God  oi'^^rcuv. 
what  is  nothing.     AVhen  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  iheixpicra- 
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.  \Q, 
execute  judgment  ? 

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  shoidd  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^- 
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.  1, 5.  written,  and  allege  against  us  that  passage.  The  ungodly  shall 
T^r?  Q  ^^^^  ^*^^  **^  ^^  judgment,  and,  He  that  goeth  down  to  the 
Ps.  I'lsV^'^^^  shall  come  up  no  more,  and.  The  dead  praise  not  Thee, 
^7-         O  Lord, — using  ill,  what  is  written  well, — it  will  be  well  in 
Book"'!)'^  ^  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, 
'T^ohv-   that  since  in  this  life  only  is  the  appointed  time  for  repent- 
J^ldi.'supr.^^ce  and  pardon,  for  which  they  who  enjoy  it  shall  praise  the 
introd.    Lordyii  remains  after  death  for  them  who  have  died  in  sins, 

Lect.  IV. 


Ohjectians  from  Sciipture  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  fmlher  season  for  acknowledgment.  ilon-cxo- 

15.  And  respecting  that  passage.  He  that  goeih  down  /Osupr.  ii. 
the  grave  shall  come  up  no  more,  observe  what  follows,  He^^- 
shall  return  no  more  to  his  house,  neither  shall  his  j^lace  knoiv  iq, 
him  any  more.     For  since  the  whole  w  orld  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  u, 
if  it  be  cut  down,  that  it  will  sprout  again,  and  that  the  '  ^' 
tender  branch  thereof  will  not  cease.    Though  the  root  thereof 
IV ax  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,  dep)artet]t ;  but  v.  Sept. 
when  mortal  man  falls,  is  he  no  longer  ?     As  it  w^ere  re- 
monstrating and  reproving;  (for  thus  ought  we  to  read  {he^v^uTuv. 
words,  with   an   inteiTOgation ;)    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,  ib.  Sept. 
I  will  u'ait  till  my  change  come  ;  and  again  elsewhere,  Who  Job  19, 
shall  raise  up  on  the  earth  my  skin,  which  endures  these     '  ^^^' 
things.     And  Esaias  the  Prophet  says,  Thy  dead  men  shall  Is.  26, 
live,  together  with  my  dead  body  shall  they  arise.     And  the 
Prophet  Ezekiel,  now  before  us,  says  most  plainly,  Behold,  Ezek, 
/  will  open  your  graves,  and  cause  you  to  come  up  out  of  your     ' 
graves.     And  Daniel  says.  Many  that  sleep  in  the  dust  oftheDauA2, 
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. 

LrcT.  me  just  remind  you  of  the  ruler's  daughter;  and  mention  the 

'■  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 
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, not  happened;  for  if  handkerchiefs  and  aprons,  which  are 
^^'  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  ? 
(9.)  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 
v'rti>-  prolonged  fast  of  the  Preparation,  and  by  the  watchings,  let 
6iffius.  what  has  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 
1  Cor.  who  said,  How  are  the  dead  raised,  and  with  ivhat  body  do 
ver.  16.  ^^^^y  ^^'^<?^     And  how  he  says,  For  if  the  dead  rise  not,  then 


The  body  hccving  shared  with  the  soul  here,  shares  with  ithereafier.  249 

is  not   Christ  raised;   and   how  he   called  them /oo/.v,  whover.  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  he  ignorant,  l  Thess. 

brethren,  concerning  them  which  are  asleep,  that  ye  sorrow  ' 

7iot,  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  l  Cor. 
mortal  must  put  oti  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,  \.M^t. 
it  is  said,  shall  the  righteous  shine  forth  as  the  sun,  and  the     '   '  * 
moon,  and  as  the  brightness  of  the  firmament.     And  God,  12,  3. 
foreknowing  men's  unbelief,  has  given  to  little  worms  in  the 
summer  to  dart  beams  of  light  from  their  body,  that  fi:om  w^hat 
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  before  and  after  Baptism. 

Lect,       20.  Therefore,  brethren,  let  us  be  tender  of  our  bodies,  nor 

let  us  misuse  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,  w^e 
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  resunection  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 

^  e.  g.  the  Gnostics,  Manichees,  &c. 


Why  the  Church  Catholic  is  called  Catholic,  andivhy  Church.  Q51 

which  ought  to  come  to  men's  knowledge,  concerning  things 
both  visible  and  invisible,  heavenly  and  earthly ;  and  because 
it  subjugates  in  order  to  godliness  every  class  of  men,  yraT^if- 
govemors  and  governed,  learned  and  unlearaed;  and  because '^"''"^" 
it  universally  treats  and  heals  every  sort  of  sins,  which  are 
committed  by  soul  or  body,  and  possesses  in  itself  every  fomi 
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  U«x>j. 
and  assembles  together  all  men  ;  according  as  the  Lord  says  '[l''„li^Y' 
in  Leviticus,  And  assemble  thou  all  the  congregation  to  thev-Heh. 
doors  of  the  tabernacle  of  witness.     And  it  is  to  be  noted,  that  jgy  q  3 
the  word  assemble^  is  used  for  the  first  time  in  the  Scriptures  ^^P^- 
here,  at  the  time  when  the  Lord  puts  Aaron  into  the  High- 


ffittffti. 


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  tvritten  according  to  all  the  words  which  Deui.  9, 
the  Lord  spake  tvith  you  in  the  mount  out  of  the  midst  of  the  ^^  **' 
fire  in  the  day  of  the  Assembly;  as  if  he  had  said  more  plainly,  o-Za?  or 
in  the  day  in  which  ye  were  called  and  gathered  together  ^J y^^L' 
God.     And  the  Psalmist  says,  I  will  give  thee  thanks  in  the^^- 
great  Assembly  ;  I  will  praise  thee  among  inuch  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  gi'ace,  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  Mat.  I6, 
Church,  and  the  gates  of  hell  shall  not  prevail  against  it.    And  ^  ^' 
David  prophesying  of  both,  said  plainly  of  the  first  which  was 
rejected,  /Aaz;e  hated  the  Church  of  the  evil  doers;  but  of  the  Ps.26,5. 
second  which  is  built  up  he  says  in  the  same  Psalm,  Lord,  /ver.  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  Judaea  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  Vs.  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 

,         '  Hosts ;    and  immediately  afterwards,  For  from  the  rising  of 

10.        the  sun  even  unto  the  going  down  of  the  same,  My  name  shall  he 

ver.  11.  great  among  the  Gentiles,     Concerning  this  Holy  Catholic 

1  Tim.3,  Church  Paul  writes  to  Timothy,  That  thou  mayest  know  how 

thou  oughiest  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 

Acts  19,  theatre  of  the  Ephesians,  And  when  he  had  thus   spoken, 

ixl\tf    ^^  dismissed  the  Assembly,  and  since  one  might  properly  and 

r/av.       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 

Christ,  the   Only-begotten  Son  of  God,  (for  it   is   written, 

Eph.  5,  As  Christ  also  loved  the  Church,  and  gave  Himself  for  it, 

and  all  the  rest,)  and  is  a  figure  and  copy    of  Jerusalem 

Gal.  4,  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 

1  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  Cot.  6,  by  the  armour  of  righteousness  on  the  right  hand  and  on  the 

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  GocVs  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  (7ocZ, as  it  isPs.  147, 
written,  hath  made  her  harder  peace.  But  I  should  need  '  ^^  * 
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  life ;  and  He  through 
the  Son  in  the  Holy  Spirit  pours  forth  as  from  a  fountain  His 
heavenly    gifts    to    all;    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  tilings  are  possible.     And  that 
this  is  possible,  and  that  we  may  look  for  everlasting  life, 
Daniel  declares,  Aiid  they  that  turn  many  to  righteousness  as  Dan.i2, 
the  stars  for  ever  and  ever.     And  Paul  says.  And  so  shall  we  g^p^'^ 
he  ever  with  the  Lord:  now  the  being  for  ever  with  the  Lordx  Thess. 
implies  life  everlasting.     But  most  plainly  of  all  the  Saviour  '     * 
Himself  says  in  the  Gospel,  And  these  shall  go  away  into Mait.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  \\Titten,  He  that  believeth  on  the  Son  hath  everlasting  John  3, 
life,  and  what  follows;  and  again  He  says  Himself,   Verily, ^^' 

24. 


254  Texts  concerning  the  life  everlasting. 

Lect.  verily,  I  say  unto  you,  He   that   heareth  My  words,  and 

-*  helieveth  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   ivages,  and 
gathereth  fruit  unto  life  eternal.     At  another  time,  by  mar- 
John  12,  tyrdom  and  confession  in  Christ's  name;  for  He  says,  A^id 
he  that  hateth  his  life  in  this  tvorld,  shall  keep  it  unto  life 
eternal.   And  again,  by  preferring  Christ  to  riches  or  kindred; 
Mz.i.\9,  ji^id  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, 
10  17.  ^^^^^  shall  I  do  that  I  may  have  eternal  lifef    Fm'ther,  it  is 
by  departing  from  evil  works,  and  henceforth  serving  God ; 
Rom.  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  performedj  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 
receive  the  proofs  thereof  from  the  Old  and  New  Testaments, — 
first,  of  the  things  done  just  before  Baptism, — next,  how  ye 
have  been  cleansed  from  yom*  sins  by  the  Lord,  with  the  Eph.  5, 
tvashing  of  ivater  hy  the  word, — and  how  by  being  Priests  ^  *^ 
ye  have  become  partakers  of  Christ's  Name, — and  how  thex.  16.4. 
Seal  of  the  fellowship  of  the  Holy  Ghost  has  been  given  ^^**  * 
you, — and  concerning  the  mysteries  at  the  Altar  of  the  New 
Testament,  which  had  their  beginning  in  this  place,  w^hat 

the  Divine  Scriptures  have  delivered  to  us,  and  what  is  the 
power  of  these  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,  l^'^*'- ^' 
and  the  heavenly  host  of  the  Angels   is   waiting   for   your  4,  4. 
salvation.     And  there  is  now  the  voice  of  one  crying  in  ^^^^'/oi?^ 
wilderness,  Prepare  ye  the  way  of  the  Lord;  and  the  Prophet  js.  40, 3. 
cries,  LIo,  every  one  that  thirsteth,  come  ye  to  the  waters;  and  Is.  55, 1. 
immediately  afterwards.  Hearken  diligently  unto  me,  and  eat  v.  2. 
ye  that  wJiich   is  good,  and  let  your  soul   delight  itself  in 
fatness.     And  within  a  little  while  ye  shall  hear  that  excel- 
lent lesson  which  says.  Be  light,  he  light,  O  thou  7iew  Jeru-ls.60,]. 
sale?n;  for  thy  light  is  come.     Of  this  Jerusalem  the  prophet  ^^P/'^' 
hath  said.  And  afterwards  thou  shall  he  called  the  city  of  is.  \, 26. 
righteousness,  the  faithful  city  Zion;  for  out  of  Zion  shall i^-^.^- 


256  Blessings. 

Lfct.  go  forth  the  law,  a7id  out  of  Jerusalem  the  word  of  the  Lord, 

'which  from  hence  has  been  showered  down  on  the  whole 

Is.  49,    world.     To  her  the  Prophet  also  says  concerning  you,  Lift 

^      *^P**  tip  thine  eyes  round  about,  and  behold  thy  children  gathered 

Is.  60,8.  togetlter;  and  she  answers,  saying.  Who  are  these  thatjly  as 

^^^ '     a  cloud,  and  as  doves  with  their  young  ones  to  me  ?     (She 

calls   them,  clouds,  because   of  their   spiritual   nature,  and 

l%.QQ,Q.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,  J 

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  G  od,  who  says  to  you,  /  will  blot  out  as  a  cloud 

g^'^       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 

1  's  ifi 

g^j*  t   *  another  name  which  shall  be  blessed  on  the  earthy  ye  shall 

Eph.  1,  say  with  gladness,  Blessed  be  the  God  and  Father  of  our 
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 

c.  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, 

T\u^,A,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 

l^i\l'  ^^"^^^^^^"^1  Father  of  our  Lord  Jesus  Christ,  give  unto  you 


ings.  257 


the  qjirit  of  ivisdom  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  BAPTISxAl, 


1  Pet.  v.  8—14. 

Be  sober ^  he  vigilant;    because  your  adversary  the  devil,   as  a 
roaring  lion,  walketh  about,  seeking  ichom  he  may  devour,  Sfc, 

Lect.  1.  I  LONG  ago  desired,  true-born  and  dearly  belo\'^ed  children 
Myst.  1.  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  ^ 

'  On  Easter  Eve,  whicli  was  the  most     Antiqu.  xi.  6.  §.  7. 
common  time   of   Bajjtism.  vid.  Bingh. 


Renwiciation  of  Satan  in  Baptism.  259 

2.  First,  ye  entered  into  tlie  outer  hall  of  the  Baptistery,    (•>.) 
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  w^ondrously  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  W^est  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  hy  death  destroy  death.,  that  T  might  not  for  ever  be  Heb.  2, 

s2  ^*- 


260  Renunciation  of  sin  and  the  ivorld  in  Bajjtism. 

Lect.  subject  to  bondage.     I  renounce  thee,  thou  crafty  and  most 
M^lti  ^^^^^^^  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 ;  I  mean,  all  deeds 
'Tu^ci      and  thoughts  which  are  against  thy  better  judgment. 
xoyov.         Q    Then  thou  sayest,  "  And  all  his  pomp."  Now  the  pomp  of 
^  ^  ■''    the   devil   is   the   madness  of  shows,  and  horse-races,   and 
fji-ana,.    huutmg,   and  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  w^hich  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 

I^sl;^"    was  simple  bread  and  wine,  while  after  the  invocation  the 

A/To,-.     Bread  becomes  the  Body  of  Christ,  and  the  Wine  the  Blood  of 

ymtKi.  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^r^aa/^s- 
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 ; 
but  escape  to  the  mountain,  to  Jesus  Christ,  that  stone  hewn  J-  ^^^n. 
without  hands,  which  has  filled  the  world.  45. 

9.  When  therefore  thou  renouncest  Satan,  utterly  breaking    (^0 
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  tm-ning  from  the  West 
to  the  East,  the  place  of  fight.  Then  thou  wert  told  to  say, 
I  beheve  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  a  i  Pet.  5. 
roaring  lion,  tvalketh  about,  seeking  whom  he  may  devour. 


262  Exhortation, 

Lect.  In  foimer  times  death  was  misrhty  and  devoured:  but  at  the 
My  St  1  ^oly  Laver  of  regeneration,  God  has  wiped  away  every  tear 
Js.25,Q. from  ojf  all  faces.  For  thou  shalt  no  more  mourn,  now  that 
andRev.^]jQ^j  hast  put  off  the  old  man;  but  thou  shalt  keep  holyday, 
Tuvtiyo-  clothed  in  the  garment  of  salvation,  even  Jesus  Christ. 
^iffus.  12    ^j^^  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  KITE  OF  JJAPTISINr. 


Rom.  vi.  3—14. 

Know  ye  not,  that  so  many  of  us  as  were  baptized  into  Jesus  Christ, 
icere  baptized  into  His  death  ?  Sfc, ,  .  .for  ye  are  not  under  the 
Law,  but  under  grace. 

1.  These  introductions  into  the  Mysteries  day  by  day,  and 
these  new  instnictions,  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  ima.ge  of  putting  off  the  old  man  Co\.3,9. 
zvith  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  tcUSnri*. 
to  the  deceitful  lusts.     May  no  soul  which  has  once  put  him^^J'''-  ^' 
off,  again  put  him  on,  but  say  with  the  Spouse  of  Christ  in  the 
Song  of  Songs,  /  have  put  off  my  coat,  how  shall  I  put  it  on  ?  Cant.  5, 
O  wondrous  thing!   ye  were  naked  in  the  sight  of  all,  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      Tlie  candidates  undressed,  anointed,  baptized  thrice, 

Lect.  and  were  made  partakers  of  the  good  olive-tree,  Jesus  Christ. 

j%5f.*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.     For  as  the  breathing  of  the 

introd.  saints,  and  the  invocation  of  the  Name  of  God,  like  fiercest 
flame,  scorch  and  drive  out  evil  spirits,  so  also  this  exorcised 
oil  receives  such  virtue  by  the  invocation  of  God  and  by 
prayer,  as  not  only  to  burn  and  cleanse  away  the  traces  of  sins, 
but  also  to  chase  away  all  the  invisible  powers  of  the  evil  one. 
(4.)  4.  After  these  things,  ye  were  led  to  the  holy  pool  of  Divine 
Baptism,  as  Christ  was  carried  from  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  bom ;  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 

Eccles.   said,  There  is  a  time  to  hear  and  a  time  to  die;  but  to  you,  on 

^>  ^-  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  ancient  practice,  vid.     Can.  Apost.  42.    Bingham  gives  tl 
Tertull.  in  Prax.  26.  de  Cor.  Mil.  3.     tory  of  it,  Antiqu.  xi.  11.  $.  6—8. 


the  his- 


Baptism,forgiveness,adoption^felloioshipimth(^risfssufferiru/s.2Qb 

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  grace  yid.  sup. 
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  ?r^o|iroy. 
of  the  Holy  Ghost,  so  also  it  is  the  counterpart  of  Christ's  a»TiV«- 
sufferings.     For  for  this  cause  Paul,  just  now  read,  cries  aloud  Hebrt* 
and  says.  Know  ye  not  that  as  many  of  us  as  were  haptlzed'2A. 
into  Christ  Jesus,  were  baptized  into  His  death?     There/ore  f°^'^' 
we  are  buried  with  Him    by  baptism  into  death.      These 
words  he  spake  to  them  who  had  settled  with  themselves  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    (6.) 
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  ' 
His  resurrection.  Well  has  he  said,  pla?ited  together.  For 
since  the  true  Vine  was  planted  in  this  place,  we  also  by 
partaking  in  the  Baptism  of  death,  have  been  planted  together 
tvith  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  likeness  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,  Noiv  I  love  you,  i  Cor. 
brethren,  because  ye  remember  me  in  all  things,  and  keep  the\^'^^'^ 

Cyr. 


•266  Baptism  the  likeness  of  Chrisfs  death. 

LfCT.  ordinances,  as  I  delivered  them  unto  you.  And  God,  who  has 
mfl\  presented  you  as  it  were  alive  from  the  dead,  is  able  to  grant 
i;^;^  unto  you  to  walk  in  newness  of  life  ;  because  His  is  the 
vraise,     „|        r^^^  ^q  DOwer,  uow  and  for  ever.     Amen. 

rec.text.'^       -^  ^ 


LECTURE  XXI. 

(on  the  mysteries.     III.) 


ON  THE  HOLY  CHRISM. 


1  John  ii.  20—28. 

But  ye  have  an  itnctioti  from  the  Holy  One^  S^c Ihat^ 

when  He  shall  appear,  we  may  have  confidence,  and  not  he 
asJiamed  before  Him  at  His  corning. 

1.  Having  been  baptized  into  Christ,  and  put  on  CJtrist,yGQs\,  3, 
have  been  made  conformable  to  the  Son  of  God ;  for  God  having  ^'• 
predestinated  as  to  the  adoption  of  sons,  made  us  share  theF.phA,5. 
J  ash  ion  of  Christ's  glorions  body.     Being  therefore  made  par-  ^'J'     "^' 

takers  of  Christ,  ye  are  properly  called  Christs,  and  of  you  Heb.  3, 
God  said,  Touch  not  My  Christs,  or  anointed.     Now  ye  were  p^'  k^ 
made  Christs,  by  receiving  the  emblem  of  the  Holy  Ghost;  |^-, 
and  all  things  were  in  a  figure  wi'ought  in  you,  because  ye  "^JJ,'/" 
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  Irke.     In  the  '^J'oAi 
same  manner  to  you  also,  after  you  had  come  up  from  the^^,    '^*' 
pool  of  the  sacred  streams,  was  given  the  Unction,  the  emblem 
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  is.o  I ,  J . 
Lord  is  npo)i  Me,  because  He  hath  anointed  Me  to  preach 
ylad  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  savs,  Jesus  of'  Xazareth,  whom  God  anointed ^cn  lo, 

3}J. 


UVTiTU- 


268  Oil  in  Baptism  typifies  the  gifi  of  the  Spirit. 

LrcT.  with  the  Holy  Ghost.     And  David  the  Prophet  cried,  saying, 

M^st.'s.  '^^y  ihrone^  O  God,  isfo?'  ever  and  ever  ;  a  sceptre  qfrighte- 

Ps.  45,   ousness  is  the  sceptre  of  Thy  kingdom ;     Thou  hast  loved 

6-   7.     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 

yonrZ.    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  and 

VsAb,n. fellows  of  Christ. 

(3.)        3.  But  beware  of  supposing  this  to  be  plain  ointment.    For 
'^'^'"'•    as  the  Bread  of  the  Eucharist,  after  the  invocation  of  the 

AIT  OS. 

^^^,g..    Holy  Ghost,  is  mere  bread  no  longer,  but  the  Body  of  Christ, 

f^""        so  also  this  holy  ointment  is  no  more  simple  ointment,  nor  (so 

to  say)  common,  after  the  invocation,  but  the  gift  of  Christ ; 

ffvivfid-  and  by  the  presence  of  His  Godhead,  it  causes  in  us  the  Holy 

y^^TiKov.  Grhost.     It  is  Symbolically  applied  to  thy  forehead  and  thy 

other  senses;   and  while  thy  body  is  anointed  with  visible 

ointment,  thy  soul  is  sanctified  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  tvith 

^^'        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.  ll,Grospel,  He  that  hath  ears  to  hear  let  him  hear.     Then  on 

^^'        yoiu:  nostrils  ;  that  receiving  the  sacred  ointment  ye  may  say, 

2  Cor.  2,  ^Ve  are  to  God  a  sweet  savour  of  Christ,  in  them  that  are 

^^-        saved.     Then  on  your  breast ;  that  having  put  on  the  breast- 

Eph.  6,  plate  of  righteousness,  ye  may  stand  against  the  wiles  of  the 

14.  and  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, 
enetJi  me. 

5.  When  ye  are  coimted  worthy  of  this  Holy  Chrism,  ye    (4.) 
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-  i  Kings 
ever  these  things  happened  in  a  figure,  but  to  you  not  in  a  '  * 
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     ' 
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  is.  2, 2. 
shall  he  established;) — in  this  mountain,  shall  the  Lord  make 
unto  cdl  people  a  feast;  they  shall  drink  wine,  they  shall  drink  Sept. 
gladness,  they  shall  he  anointed  with  ointment.  And  that  he  may 
make  thee  sm*e,  hear  what  he  says  of  this  ointment  as  being 
mystical;   Give  all  these  things  to  the  nations, for  the  counsel U. 25,7, 
of  the  Lord  is  unto  all  nations.     Having   been   anointed, '  ^^  * 
therefore,  with  this  holy  ointment,  keep  it  unspotted  and  un- 
blemished  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  CoR.  xi.  2.3. 

/  Jiave  received  of  tlie  Lord  that  which  aim  I  delivered  mi  to 
you,  That  the  Lord  Jestis,  the  same  night  in  fchich  He  was 
betrayed,  took  bread,  Sfc. 

Lf.ct.       1 .  This  teaching  of  the  Blessed  Paul  is  alone  sufficient  to 

7^^/ 4  gi^'6  you  a  full  assurance  concerning  those  Divine  Mysteries, 

j^pl^^  3^  which  when  ye  are  vouchsafed,  ye  are  of  the  same  body  and 

6.  blood  with  Christ.     For  he  has  just  distinctly  said.  That  our 

Lord  Jesus  Christ  the  same  niyht  in  which  He  was  betrayed, 

took  bread,  and  ivhen  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^,  and  is  it  incredible  that  He  shoukl  have 
turned  wine  into  blood  ?  That  wonderful  work  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  ? 

3.  Therefore  with  fullest  assurance  let  us  partake  as  of  the 

^  OiKUM  viufi.ccTi.  Milles.  oixsTov  u'tuuTi,  "  wluch  is  akin  to  blooJ."    Ed.  Ben. 


Tlie  Eucharist  sif/nifted  in  the  Sheic-hread  and  in  the  Pmhns.  271 

Body  and  Blood  of  Christ:    for  in  the  figure*'   of  Bread  \^U  riru,. 
given  to   thee   His   Body,   and  in    the   figure   of  Wine   His 
Blood ;    that  thou  by  partaking  of  the  Body  and  Blood  of 
Christ,  niightest  be  made  of  the  same  body  and  the  same 
blood  with  Him.     For  thus  we   come  to  bear  Christ  in  us,  ^e"^'^"- 
^  'I  because  His  Body  and  Blood  are  diffused  through  our  mem-  V^'l\ 

■it  ^      ^        "  ^  *-"  ctvccdido- 

I   bers ;  thus  it  is  that,  according  to  the  blessed  Peter,  n-e  he-  f^Uoo. 
come  partaker s  of  the  divine  nature.  ^   ^^'   ' 

4.  Christ  on  a  certain  occasion  discoursing  with  the  Jews 
said,  Except  ye  eat  My  flesli  and  drink  My  blood,  ye  have  wo  John  6, 

CO 

life  in  you.     They  not  receiving  His  saying  spiritually  were  ' ' 
offended,  and  went  backward,  supposing  that  He  was  inviting  »^J  <ra^ 
them  to  eat  flesh.  *'/'" 

yiccv. 

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. 
and  the  Cup  of  salvation,  sanctifying  soul  and  body;  for  as^^'J^'*' 
the  Bread  has  respect  to  our  body,  so  is  the  Word  appropriate  I'lg,  12. 
to  our  soul. 

6.  Contemplate  therefore  the  Bread  and  Wine  not  as  hoxc -^iXoTi. 
elements,  for  they  are,  according  to  the  Lord's  declaration, 

the  Body  and  Blood  of  Christ;  for  though  sense  suggests 
this  to  thee,  let  faith  stablisli  thee.  Judge  not  the  matter 
from  taste,  but  from  faith  be  fully  assured  without  misgiving, 
that  thou  hast  been  vouchsafed  the  Body  and  Blood  of 
Christ. 

7.  The  blessed  David  also  shall  advise  thee  the  meaning 

of  this,  saying,  TJiou  hast  p)repared  a  table  before  vie  in  ther^.23,5. 
jjresence  of  mine  enemies.     WTiat  he  says,  is  to  this  efiect. 
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  prejmred  a  table   before  me. 
^^^len  the  man  says  to  God,  TItou  hast  prepared  before  me  a 
table,whsit  other  does  he  mean  but  that  mystical  and  spiritual  "<""•''••• 
Table,  which  God  hath  prepared  over  against,  that  is,  contrary  Sept. 
and  in  opposition  to  the  evil  spirits?     And  very  truly;   for 

^  'Ei  Turu.  The  word  rvros  sometimes  vid.  sup.  Lect.  x.  1 1.  and  as  twiku;  and 

means   that   which   stands  lor   a   thing  aA»^^f  are  contrasted  in  xxi.  6:  or  2.  an 

present,  sometimes  that  whicli  stands  for  index,  as  Lect.  iii.   6.   where    S.  John 

a  thing  absent,  either  1.  a  type,  as  when  Baptist's  dress  &;c.  is  spoken  of  as  a  type 

Joshua  is  said  to  be  a  type  of  Christ,  of  his  inward  character;  and  xiii.  ]H. 


272  The  Eucharist  signified  in  Ecclesiasfes. 

Lect.  that  had  fellowship  with  devils,  but  this,  with  God.  Thou 
Myst.  4.  ^^^^  anointed  my  head  with  oil.  With  oil  He  anointed  thine 
ver.  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!^*  ^f  ^^^-  ^^^^  ^^^y  ^^^P  ^^^i^^^^i^^  ^^^*'-  Thou  seest  that  cup 
Ps.25,5.here  spoken  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 
Erdes.  Ecclesiastes,  Co7?ie  hither,  eat  thy  bread  with  joy,  (that  is,  the 
v!  Sept.  spiritual  bread;  Come  hither,  calling  with  words  of  salva- 
'TTvivfix-  tioj^  and  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  camest  to   Baptism,  thy  works 
were  vanity  of  vanities.     But  now,  having  put  off  thy  old 
{r««^a-  garments,  and   put   on   those   which   are   spiritually  white, 
emble-   ^^^^"   must   be   Continually  robed   in   white;    we  mean   not 
mati-      this,  that  thou  must  always  wear  white  raiment;   but  with 
^^  ^'     truly  white   and    glistering   and  spiritual   attire,  thou   must 
be  clothed  withal,  that  thou   mayest   say  with  the   blessed 
Is. 61,    Esaias,  My  soul  shall  he  joyful  in  my  God;    for  He  hath 
'clothed  me  with  the  garments  of  salvation,  He  hath  covered 
me  with  the  robe  of  gladness. 

9.  These  things  having  learnt,  and  being  fully  persuaded 
T^yiuffu  that  what  seems  bread  is  not  bread,  though  bread  by  taste, 
uicr&tiros.-^^^  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 

which  strengtheneth  matih  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    XXUI. 

(on  the  mysteries.  V.) 


ON  THE  COMMUNION  SERVICK, 


1  Pet.  ii.  1. 

WJterefore  laying  aside  all  malice,  and  all  guile,  and  hi/po- 
crisies,  and  envies,  and  evil  sjjeakings,  S^c. 

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  on  to  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, 

/  tvill  wash  my  hands  in  innocency,  and  so  tiHl  I  compass  Ps.26,6. 
Tliine  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  ofj)eace. —  The  offering  ofjjraise  and  thanksgiving. 

Lect.  such:   this  kiss  blends  souls  one  with  another,  and  solicits 

Mvst^d^^'^^  them  entire  forgiveness.     Therefore  this  kiss  is  the  sign 

that  our  souls  are  mingled  together,  and  have  banished  all 

Mat.  5,  remembrance  of  wrongs.     For  this  cause  Christ  said,  //  thou 

^  '        bring  thy  gift  to  the  altar,  and  there  rememherest  that  thy 

brother  hath  ought  against  thee;  leave  there  thy  gift  upon 

the  altar,  and  go  thy  way;  first  he  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  with  a  holy 

\%l{  )>  kiss;  and  Peter,  with  a  kiss  of  charity. 

14.  4.  After  this  the  Priest  cries  aloud,  "  Lift  up  your  hearts." 

\^')    Por  truly  ought  w^e  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  w4th  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.  o^  David's,  Magnify  the  Lord  ivith  me.     We  make  mention 
also  of  the  Seraphim,  whom  Esaias  by  the  Holy  Ghost  beheld 


Consecration — Sacrijice — Cvniniunion  icitJi  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  oi'^^^  ''■f- 
God,  delivered  down  to  us  from  the  vSeraphim,  that  we  may  t^,"/,!. 
join  in  Hymns  with  the  hosts  of  the  world  above.  xsy/av. 

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  ^^'  '"'^ 
may  make  the  Bread  the  Body  of  Christ,  and  the  Wine  the^jva. 
Blood  of  Christ;  for  whatsoever  the  Holy  Ghost  has  touched, 

is  sanctified  and  changed. 

8.  Then,  after    the    spiritual   sacrifice   is   perfected,    the    (C.) 
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  ^^"z^^"^'' 
Sacnfice. 

9.  Then  we  commemorate  also  those  who  have  fallen  asleep 
before  us,  first.  Patriarchs,  Prophets,  Apostles,  Martyrs,  that 
at  their  prayers  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  very  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 


3  So  TertuUian,  as  regards  the  doctrine  tians   brought   against  it,   and  commits 

of  the  Trinity.    "  Simpiices  enim  quique,  himself  in  answer  to  a  private  and  errone- 

ne  dixerim  frnprudentes  et  idiots,  quas  ous  explanation,    (in  Prax.   5.  6.  &c.) 

major  semper  credentium  pars  est,  quo-  So    S.   Cyril    here    bears   witness    as   to 

niam  et  ipsa  regula  fidei  a  pluribus  diis  what  was  done  in  the  Eucharistic  Kite, 

sa^culi,    ad    unicum    et    verum     Deum  alludes   to   doubts   and    inquiries  raised 

transfert,  non  intelligences  unicum  qui-  about  it,  and,  by  way  of  answer,  com- 

dem,  sed  cum  sua  ceconomia  esse  ore-  ments  on  it  in  words  which  may  be  taken 

dendum.expavescuntadceconomiam."  In  to  countenance  the  idea  of  a  Purgatory. 

Prax.  3.     There  is  a  close  parallel  be-  S.  Cyril  by  himself  as  little  proves  the 

tween  the  two  passages.   TertuUian  pro-  latter,  as  Tertullian  that  the  Son  of  God 

fesses  the  Catholic  doctrine  of  the  Trinity;  is  not  from  eternity, 
notices  the  ohjeclions  which  private  Chris- 

T  2 


276  The  Lord' a  Prmjer. 

Lkct.  from  this   world  either  with  sins,  or  without  sins,  if  it  be 
Myst.5.  commemorated  in  the  prayer?  Now  surely  if,  when  a  king  had 
banished  certain  who  had  given  him  offence,  their  connec- 
tions 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,  though 
a,uct^ru-  they  be  sinners^,  weave  no  crown,  but  offer  up  Christ,  sacri- 
^'"'        ficed  for  our  sins,  propitiating  our  merciful    God   both   for 
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  con- 
science 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  forgive- 
ness of  their  evil  deeds,  and  so  great  participation  of  grace, 
as  that  they  should  even  call  Him  Father.      Our  Father, 
ichich  art  in  heaven;  they  also  too  are  a  heaven  who  bear 
2  Cor. 6, the  image  of  the  heavenly,  in  whom  God  is,  divelling  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  conti?iually  blasphemed  a7?i07ig  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 
w^orthy  of  holiness. 
(10-)       13.   Thy  kingdom    come.     The  clean   soul   can   say  with 
boldness,  Thy  kingdom  come;    for  he  who  has  heard  Paul 
Rom.  6,  saying.  Let   not   sin   reign   in   your   mortal   body,  but  has 
^^"         cleansed  himself  in  deed,  thought,  and  word,  will  say  to  God, 

Thy  kingdom  come. 
(11-)        14.   Thy  icill  be  done  as  in  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, 

t*  It  may  be  added  to  the  last  note  diets  the  Roman  doctrine,  which  con- 
that  S.Cyril, in  saying  that  the  Eucharist  siders  Purgatory  to  be  conceded  to  none 
avails  for  uf/^x^TuXci,  "  sinners,"  contra-     but  imperfect  believers. 


TJie  LorcCs  Prayer,  '111 

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.) 
connnon  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  goefh  not  into  the  belly  and  is  c«.s^Mat.  15, 
out  into  the  draught,  but  is  diffused  through  all  thou  art,  for  ^,^3^-5^. 
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.  ^eb.  3, 

16.  And  forgive  us  our  debts  as  we   forgive   our  debtors.  ^^' 
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  i  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*^;"  and  again,  My  brethren,  count  it  all  Jam.  1, 
joy  u'hen  ye  fall  into  divers  temptations ;  or  rather  docs  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  'Rviovirtoi  is  so  explained  by  Jerome,  Orlh.  iv.  13.  Others  to  mean  sufficient, 
who  tor  the  panem  quotidianum  of  the  old  or  necessary,  vid.  Theophvlact.  in  Matt. 
Latin  version,  substituted  panem  super-  vi.  Basil.  Reg.  Brev.  252. 
substantialem.  Others  explain  the  word  d  This  is  not  in  Scripture,  but  seems 
to  mein  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, 
Lect.  entering  into  them  sink  in  them.     As  for  example,  Judas 

CXITI. 

My  St.  5. 


*  entering   into    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  TJiou,  O  God,  hast  proved  us ;   Thou  hast  tried  us 
10—12.  i^j^^  ^g  silver  is  tried.     Thou  hroiightest  us  into  the  net;   Tliou 
laidest  affliction  upon  our  loins.     TJiou  hast  caused  men  to 
ride  over  our  heads;  ive  went  through  fire  and  through  water; 
hit  Thou  hroughtest  us  out  into  a  wealthy  place.    Thou  seest 
them  speaking  boldly,  because  they  passed  through  and  were 
not  pierced.    But  Tliou  hroughtest  us  out  into  a  icealthy  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 
s^i^^/Tj^-the  Holy  Ghost;  holy  are  you  also,  having  been  vouchsafed 
r;y,  vkI.  |-ijg  Holy  Ghost ;  the  holy  things  therefore  correspond  to  the 
xxi.  1.    holy  persons.     Then  ye  say,  "  One  is  Holy,  One  is  the  Lord, 
Jesus  Christ."     For  truly  One  is  holy,  by  nature  holy ;  we 
M-irox^.  too  are  holy,  but  not  by  nature,  only  by  participation,  and 
affKYitru.  discipline,  and  prayer. 
(17.)       20.  After  this  ye  hear  the  chanter,  with  a  sacred  melody 
inviting  you  to  the  communion  of  the  Holy  Mysteries,  and 
Ps.34,9.  saying,  O  taste  and  see  that  the  Lord  is  good.     Trust  not  the 
decision  to  thy  bodily  palate ;  no,  but  to  faith  unfaltering;  for 
when  we  tas+e  we  are  bidden  to  taste,  not  bread  and  wine,  but 
the  sign*^  of  the  Body  and  Blood  of  Christ. 

^  ^AvriruTTov  (r&>[jt.(x,ros-  v id.  above,  Lect.     ruTfov  of  the  Holy  Ghost  in  Confirmation, 
xxi.  1.  where  oil  IS  said  to  he  the  avr/-     and  xx.  6.  where  Baptism  is  said  to  be  not 


and  in  the  Blood  of  Christ. —  The  Thankayicimj.        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  having  hallowed  thy  palm,  receive  the  Body  of  Christ, 
saying  after  it.  Amen.  Then  after  thou  hast  with  carefulness 
hallowed  thine  eyes  by  the  touch  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  fi'om  thee,  of  what  is  more  precious  than  gold 
and  precious  stones  } 

2-2.  Then    after  having   partaken  of  the  Body  of  Christ,    (19.) 
approach  also  to  the  Cup  of  His  Blood  ;  not  stretching  forth  "^J^^J^ 
thine  hands,  but  bending  and  saying  in  the  way  of  worshij)  vrxnus 
and  reverence.  Amen,  be  thou  hallowed  by  partaking  also  of  ^^'^^^'. 
the  blood  of  Christ.     And  while  the  moisture  is  still  upon  thy  fof- 
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,  w^ho    hath    accounted   thee    worthy 
of  so  great  mysteries. 

23.  Hold  fast  these  traditions  unspotted,  and  keep  yom*- 
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  i  rhcss. 
sanctify  you  wholly;  and  may  your  whole  spirit ,  and  soul,  ' 
and  body  he  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.     iVmen. 

only  pardon  and  adoption,  but  also  the  however  maintains  the  word  cannot  be 
avTiTVTrov  of  the  sufferings  of  Christ,  vid.  applied  to  the  elements  after  consecra- 
Theod.  Inconfus.  p.    125.     Damascene     tion.  vid.  de  Fid.  Orthod.  iv.  13.  fin. 


1  N  1)  E  X. 


AARON  called  Christ,  xvi.  13.  type  of 
Christ's  priestliood,  x.ll.xii.28.  his  rod 
blossoming  as  strange  as  Christ's  birth, 
xii.  28.  and  suggests  our  resurrection, 
xviii.  12.  his  forgiveness  an  encourage- 
ment to  the  penitent,  ii.  10. 

Ahom'maiion  of  desolation,  iv.  15.  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,  vi.  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  le- 
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. 

2^oiis  of  Valentinus,  vi.  17.  why  said  to 
be  thirty,  ib. 

Agabiis,  xiii.  29.  xvii.  28. 

Ahab,  instance  of  the  efficacy  of  repent- 
ance, ii.  13. 

Almighty,  vide  x.  5.  note,  denied  of  God 
by  Greeks,  viii.  1,  2.  and  Heretics, 
viii.  3.  blasphemies  against  Him, 
viii.  8. 

Almsdeeds,  fruits  of  repentance,  and 
preparation  for  Baptism,  iii.  H. 
iv.  37.  taught  by  the  Holy  Ghost, 
xvi.  12. 


Aliur  of  God,  xxiii.  2.  of  the  New  Testa- 
ment, 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.  1 1,  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, 

23.  innumerable  there  present,  xv.  24. 
Anointing ot^Chiht,x.4,\4.  eternally  from 

the  Father,  ib.  as  God,  xi.  15.  with 
the  Holy  Ghost  at  His   Baptism,  xxi. 

I.  2.  vide  Chrism. 
Anthropomorphism,  vi.  8.  ix.  1. 
Antichrist,  iv.    15.    C'hrist's  counterfeit, 

XV.  33.  raised  up  by  Satan  to  dis- 
credit truth,  XV.  11.  a  sorcerer,  ib. 
Satan  shall  be  in  him  personally,  xv.l4, 
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. 

II,  12.  the  Eleventh  King,  xv.  12,  )3. 
for  three  years  and  a  half,  xv.  12,  16. 
shall  be  received  by  the  Jews  as  Christ, 
XV.  11,  12,  15.  rebuild  the  temple, 
XV.  15.  abhor  idols,  ib.  first  mild,  then 
persecuting,  xv.  12,  15.  especially  to 
the  Saints,  ib.  shall  pretend  to  miracle?. 
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. 
Antediluvian6,\nsi&nceoii  God's  long-suf- 
fering, ii.  8. 


282 


INDEX. 


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. 

Aposiacy  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  Ghost  in  them,  xvi.  3,  4,  9,  24. 
partially  before  Pentecost,  xvii.  12, 13. 
baptized  fully  at  Pentecost,  xvii.  14, 
18.  supernaturally  enlightened,  xvi. 17. 
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  officers, 
X.  11. 

Apparel,  to  be  simple,  iv.  29. 

ArchelattSydi  Bishop  of  Mesopotamia,  dis- 
putes 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. 

/is  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.  17. 

Banker,  "  be  thou  a  faithful  banker," 
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, 
1 1.  xii.  15.  Holy  Ghost  descended  on 
Him  after  it,  xvii.  9.  xxi.  1.  in  it  He 
vanquished  the  Dragon  in  the  waters, 
iii.  1 1.  preparatory  to  His  Temptation, 
and  Ministry,  iii.  13,  14.  xxi.  4. 

Christian,  offered  to  all,  Intr.  3,  4. 
iii.  1,  2.  a  trial,  xiv.  30.  xvii.  36.  not 
to  be  approached  li'^htly,  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 
impenitent  though  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. 
Repentance,  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  Holy  Vine,  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  God,  through 
men,  xvii.  35,  36.  Its  twofold  grace  of 
Water  and  the  Spirit,  iii.  4,  16.  inse- 
parable, ib.  typified  by  Circumcision, 
V.  6.  to  be  diligently  cherished,  i.  4. 
XV.  26.  xvii.  37.  works  after  it  re- 
corded, 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,  xvii.  12,  14. 


INDEX. 


203 


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  od, 
XX.  3.  Confession  of  the  Trinity,  xx.  4. 
Trine  immersion,  ib.  symbolical  of 
Christ's  three-days'  buiial,  ib.  our 
death  and  birth,  ib.  representation 
of  Christ's  sufierings,  xx.  5 — 7.  fol- 
lowed by  the  Chrism,  xxi.  vide  Chrhm. 
Baptism  of  the  Manichees,  vi.  33. 

Baptiiteru,  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. 

Busi lisle,  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,  ib.   in  the  Ark,  xvi^  10, 

Bees,  display  God's  power  and  wisdom, 
ix.  13.  emblematical  lessons  to  man.ib. 

Begijining,  {a^x*'')  ^^^V  ^^^  the  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. 

Birz/;,  New,  Christ  its  author,  xvii.  10.  the 
gift  of  Baptism,  vide  Baptisvi,  Regene- 
ration. 

Blasphemy  against  the  Holy  Ghost,  dan- 
ger 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  Passion,  xiii.  21. 
blood  of  the  Paschal  Lamb,  xix.  2,  3. 
blood  net  to  be  eaten,  iv.  28.  vide  xvii. 
29.    Blocd  of  Christ,  vide  Eucharist. 

Body,  work  of  God,  not  of  the  evil  one, 
iv.  4,  22.  viii.  3.  xii.  26.  viHfied  by 
Heretics,  ib.  instrum.ent  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,  tem- 
ple 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,  &c. 
iv.  30.  xviii.  6,  &c.  shares  with  the 
soul,  as  its  deeds,  so  its  reward,  xviii. 
19.    vide  Resurrection. 

Christ's,  (vide  Incarnation,  Muti- 
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  the  Eucharist,  xxii.  1 — 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.  Super- 
substantial  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  paitially,  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.  1 1.  fore- 
told by  the  Prophets,  xiii.  34.  xiv.  3.  in 
a  garden,  xiv.  II.  with  Christ  in  Bap- 
tism, Introd.  2.  iii.  12.  xx.  4,  5. 


C. 


Caiaphas,  his  desolate  house  a  witness 
to  the  Cross,  xiii.  38. 

Cain,  an  instance  of  God's  mercy,  ii-  7. 

Candidates  for  Baptism,  (pari^ofitret, 
Intr.  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  situ- 
ation, ib.  13 — 15. 

Ca)ton  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. 

Cataphrugians  or  Montanists,  xvi.  8. 

Catechi^ings  previous  to' Baptism,  to  be 
diligently  attended,  Intr.  9,  10.  i.  5. 
their  iraportance.ib.guard  against  error, 
ib.  iv.  1 .  planting,  or  building  up  of  the 
Faith,  Introd,  11.  Creed  theirsubject, 
ib.  iv.  2,  3.  not  to  be  revealed  to 
Catechumens  or  Gentiles,  Introd.  12. 
V.  end  of  Introd,  Lect. 


284 


Ix^DEX. 


Catechumen,  meaning  of  the  name,  Intr. 
6.  distinct  from  the  Faithful,  ib.  i.  4. 
V.  1.  not  to  be  informed  of  mysteries, 
intr.  12.  nor  of  the  Creed,  v.  12.  vi.29. 

Caiholic  Church,  vi.  2.  xvi.  22.  xvii.  29. 
xviii.  1. 

Meaning  of  the  word,  xviii.  23,  I'he 
name  a  mark  of  the  true  Church, 
xviii.  26.  to  distinguish  it  fiom  He- 
retical assemblies,  ib. 

Ceremonies  of  the  Law  abolished  in  the 
Church,  xvii.  29. 

Cerinthus,  his  heresy,  vi.  16. 

Clioff  mingled  with  water  by  the  Mani- 
chees,  vi.  31. 

Chanling  of  Psalms,  xiii.  26.  xxiii.  20. 
imitation  of  Angels,  xiii.  26. 

Charms  forbidden,  iv.  37. 

Chasthy,  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.  symboli- 
cally 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  called  typically, xi.  l.xxi.!  ,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.  Sim.)  only-be- 
gotten, iv.  7.  vii.  4.  (v.  Oidij-begotten.) 
Eternally,  xi.  4,7,  8,  13,  17,  20.  Un- 
originate,  xi.  4,  5,  7.  Partaker  of  the 
Father's  Godhead,  together  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.  Arius.)  Like  in  all  things  to  the 
Father,  iv.  7.  xi.  4,  9,  18.  not  the 
same  as  the  Father,  xi.  17,  18.  (v,  Sa- 
bellius.)  how  subordinate  to  the  Father, 


x.  9.  how  one  with  the  Father,  xi.  16. 
with  the  Father  before  His  Incarna- 
tion, X.  6,  8. 

Word  Personal  of  the  Father,  iv.  8. 
xi.  10.  Wisdom  and  Power  of  the 
Father,  xi.  4.  IMaker  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.  Sessinu,  Throne.)  Anointed 
Priest  before  all  ages,  x.  4,  14.  xi.  1. 

As  Creator  so  restorer  of  the  world, 
vi.  11.  only  way  to  the  Father,  x.  1 , 2. 
God  made  man,  xii.  3,  15.  xi'i.  33. 
truly  made  man,  iv.  9.  God  dwelling 
with  man,  xi  3.  Emmanuel,  xi.l4.  Son 
of  David,  xi.5.xii.23.  His  incarnation, 
its  reasons,  xii.  1 ,  &c.  xiii.  33.  (v.  Incar- 
nation.) 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  written 
in  the  Prophets,  xii.  1 6.  xiii.  8.  v.  Lect. 
X. — XV.  passim,  (v.  Prophets.)  Wit- 
nesses 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  till  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.  10.  iii.  11,  xiii,  3,  5.  His  righ- 
teousness greater  than  our  sin,  xiii.  33. 

Died  for  us,  xiii.  2.  (v.  Crucijixion, 
Death.)  truly,  xiii,  4,  37.  voluntarily, 
xiii.  3,  5,  6,  33. 

Delivered  the  old  Fathers  from 
Hades,  iv.  11.  v.  Hades. 

His  appearances  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  King- 
dom 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  Prophets,  x.  16. 

Spread  over  the  world,  x.  16.  xvi.  22. 
slandered  through  the  crimes  of  heretics, 
xvi.  8.  who  falsely  share  their  name,  ib. 


INDEX. 


•280 


vi.  12.  to  be  especially  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  chil- 
dren, iv.  35.  to  be  diligently  attended 
befoie  and  after  Baptism,  i.  b\xviii.28. 
meaning  of  the  word  iKHXtjirlcc,  xviii. 
24,  25.  Christian  has  succeeded  the 
Jewish,  lb.  why  called  Catholic,  ib. 
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 
Resurrection,  ib.  adorned  by  Kings, 
xiv.  9, 14.  Constantine,ib.22.  Witness 
of  the  Resurrection  of  the  Lord,  ib.  23. 
the  last  five  Lectures  delivered  there, 
xviii.  33. 

Circumciiion,  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.  Angels  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  mysleries,  i.  1. 
in  the  Holy  Ghost  given  according  to 
each  man's  faith,  i.  5.  Communion 
Service,  xxiii.  1,  &c. 

Confemon,  ilof^oXoyr^tri; ,  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  Baptim,  xx.  4. 


of  the  Seraphim  ;  6io\oy'ia,  xxiii.  6. 

Confessors  comforted  by  the  Holy  Ghost, 
xvi.  20,  21. 

Consecration  of  the  Bread  and  Wine, 
xxiii.  7. 

Conbtantine,  xiv.  22. 

Continence,  or  widowhood,  lyx^xriix, 
iv.  26.  X.  19.  XV.  23. 

Controvetsy  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 
wafer,  iii.  5. 

Covetousness  conquered  through  the  Holy 
Ghost,  xvi.  19. 

Crealion.how  to  be  ascribed  to  the  Father 
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.  1.  blasphemed  by  INlanichees,  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.  7. 
not  the  author  of  evil,  ii.  1,  4.  blas- 
phemed by  Heretics,  ix.  4.  Creator  of 
the  world  its  Restorer,  vi.  11. 

Creed,  -Trirrn,  (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,  lb.  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. 

Cross,  chief  boast  of  the  Church  Catholic, 
xiii.  I,  22.  redeemed  and  enlightenetl 
the  world, ib.  we  must  not  be  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  Faitii,  xiii.  38. 

Si^n  of  it  to  be  u^^ed  on  all  occa- 
sions! iv-  14-  xiii.  22,  36.  scares 
devils,  iv.  13.  xiii.  3,  36.  its  power 
and  virtue,  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. 


28(> 


INDEX. 


Cross,  Basilica  of  the  Holy  Cross,  Pref. 
p.  xxiv.  V.  Golgotlia. 

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.  tills  and  its  other  circumstances 
foretold,  xiii.  24,  &c.  its  witnesses, 
xiii.  38—40. 

The  Crucified,  xiii.  3,  22,  23,  36,  40. 

Curiosity,  about  mysteries  of  Baptism  fear- 
ful, Intr.  2,  4.  iii.  7. 

To  be  lim.ited  by  what  is  written,  xi. 
12.  xvi.  1,  2.  to  give  place  to  faith,  xi. 
19,  20. 


D. 


Daniel,  his  power  in  the  Holy  Ghost, 
xvi.  31.  prophesied  of  the  Romans, 
xii.  18.  XV.  13.  of  the  time  of  the  Mes- 
siah, xii.  19.  of  Antichrist,  xv.  9 — 1 6. 
explanation  of  his  prophecy,  ib.  en- 
dured 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  byConfession.ii.  10.  yet  refused 
not  penitence,  though  forgiven,  ii.  11. 

Deacons  the  first  seven,  firstborn  children 
of  the  Church  of  Jerusalem,  xvii.  24. 
may  administer  Baptism,  xvii.  35. 

Dead,  how  Christ  so  called,  x.  4.  raised 
by  Elijah  and  Elisha,  xiv.  15,  16.  by 
Christ  without  touching  them,  xiv.  16. 
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  workofGod,viii. 4.  fallen  Arch- 
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  religious  knowledge,  vi. 
7.  xi.  12,  20,  xvi.  1,2. 

Diocese,  xiv.  21.  xvi.  22.  v.  ^a^oixia,. 

Dispensation,  from  the  Father  and  the 
Son  One,  xvii.  5.  v.  eiKovofAia. 

Divination,  to  be  shunned  by  Christians, 
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.  1,8, 

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. 
Ebioiiiies,  vi.  16.  xii.  4. 
Egypt,  Christ  went  there  to  destroy  its 
idols,  X.  10.  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  Christ  in  Sinai  and  Tabor,  xii.  16. 
his  raising  the  dead  answers  objections 
against  C'hrist'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.  5. 
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.  Immanuel, 
End   of  the  world   not  end   of  Christ's 

kingdom  or  person,  xv.  27 — 32. 
Enlighten,  said  of  Baptism,  Intr,  1.  xiii. 
21.    Simon    Magus   not    enlightened 
though   baptized,  Intr.    2.    the    Holy 
Ghost  enlightens,  xvi.  16 — 18.  xvii. 
13.  V.  Illuminate. 
Enmity,  there  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  teach- 
ing 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  the  figure 
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  ^Yine  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  for 
the  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  in  Christ'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- 
tor's,  ii.  1.  evil  God  believed  by  the 
Manichees  and  Gnostics,  vi.  12,  13. 
physical  evil,  ix.  14. 

Exercise,  aerxfitris,  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. 


F. 


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  for- 
mer, working  miracles,  v.  II. 

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.  1. 
enables  us  to  receive  the  gift  of  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,  w/Vt/j,  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  of  fasting,  iv.  27.  those  who 
cannot  not  to  be  despised,  ib.  fast  of 
the  Preparation,  xviii.  17.  v.  Meats. 

Fatalism  of  heretics,  iv.  18 — 20.  vii.  13. 
Fate  not  cause  of  sin,  iv.  18 — 21.  vii.l3. 

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.  1. 
vii.  5,  7,  10.  how  He  be;^at  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,  Suhellius.)  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  (a^x,^  elv- 
ei^^es,)  of  the  Son,  xi.  14,  20.  xiii, 23. 
apart  from  time,  xi.  20.  in  the  Son.  xi. 
17.  one  with  the  Son,  xi.  16.  called  by 
the  Son  His  God,  xi.18.  fountain  of  life, 
and  good,  vi.  9.  xi.  18,  20.  xviii.  29. 
worshipped  through,  xi.  17.  xii.  15.  and 
with  the  Son,  x.  1 ,  2.  only  known  to  the 
Son,andHoly  Ghost,  vi.  6.  vii.  11.  ix.  1, 
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.  Angel'-. 

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 — inconctivable  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  the  Heavenly  Father, 
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.  1 1. 

Fig-tree  cursed  for  the  sake  of  the  type, 
xiii.  18. 

Figure, rv^os , Bread  and  Wine  of  Christ's 
Body  and  Blood,  xxiii.  3. 

Figure,  avTirvrov,  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,  Introd.  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  fiesh  the 
veil  of  His  Godhead,  xii.  26.  xiii.  32. 
"  eating  the  flesh  of  Christ,''  not  un- 
derstood spiiitually  by  the  Jews,xxii.4. 

Flowers,  their  varied  beauty  shew  forth 
God's  glory,  ix.  10. 

Forgiveness  of  sins,  Christ's  fiee  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     injurie.s     required 
from  sinners  in  the  Holy  Communion, 
xxiii.  16.  V.  Eemissiou,  Sin. 

Fornication  defiles  the  temple  of  the  Floly 
Ghost,  iv.  23. 

Freedom  of  the  soul,  ii.  1,  2.  iv.  18,  21. 


G. 


Gabriel,  his  appearance  too  bright  for 
Daniel,  xii.  14.  Messenger  to  the 
blessed  Virgin,  xvii,  6.  witnessed  of  the 
endless  kingdom  of  Christ,  xv.  27. 

Galalia,  heresy  of  Marcellus  arose  there, 
XV.  27. 


INDEX 


289 


Garment  of  iucorruption,  xv.  26.  of  Sal- 
vation, xix.  10.  putting  off  of  garments 
in  Baptism,  xx.  2. 

Gaul,  the  Church  there,  xvi.  22. 

Generation  of  Christ  twofold,  xi.  5.  xv.  1. 
His  Divine  generation  spiritual,  xi.  5, 
7,  8.  mysterious,  xi.  7,  8.  not  meta- 
phorical, xi.  9.  not  as  mind  begets 
thought,  xi.  10.  incomprehensible,  iv. 
7.  known  to  no  creature,  xi.  11,  13. 
only  to  the  Holy  Ghost,  xi.  12.  de- 
clared only  negatively  by  the  Church, 
xi.  1 1.  not  to  be  examined  but  believed, 
xi.  19,  20 — eternal,  iv.  7.  without  be- 
ginning, 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.  BajHism. 

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  genera- 
tion 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,)  know- 
ledge of  Him  foundation  of  religion, 
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.  uni- 
form in  substance,  vi.  7.  like  to  Him- 
self, 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  begin- 
ning, 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.  11.  to  man  in 
Christ,  x.  6,  7,  8.  xii.  16.  xiv.  27. 
dimly  in  His  works,  ix.  2,  &c. 

Both  Just  and  Good,  iv.  4.  vi.  7. 
and  full  of  all  perfection,  vi.  7,  8,  9. 
Father  of  Christ,  vii.  5.  Maker  of  all 
things,  iv.  4.  ix.  1,  &c.  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,  1 1.  xii. 
5,  &c.  His  great  mercy,  ii.  7,  10.  par- 
dons worstof  sinners  whobelieve,ii. 5, 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,  iv.  7.  (v.  Christ.)  made  man, 
xi.  15.  xii.  3.  xiii.  33. 

"  God  of  this  world,"  the  words  perverted 
by  Manes,  vi.  28.  how  explained  by 
Archelaus,  and  S.  Cyril,  vi.  28,  29. 

Godthe  Son,  the  Word,  xii.3.  v.  C?irist,  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.  narr,e  typically  pro- 
phetic 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  according 
to  Thomas,  iv.  36.  vi.  31.  our  Gospels 
attested  by  the  Old  Testament,  xiv.  2. 
that  according  to  S.  Matthew  written  in 
Hebrew,  xiv.  15. 

All  may  hear, but  not  understand  the 

Gospel,  Tntr.  6.  vi.  29. 

Phrase  "in  the  Gospel,"  iv  ibxyyi- 
xiois,  vi.  4,  7.  xiii.  21,  35. 

Grace,  God's  to  give,  ours  to  use,  i.  4. 
necessary  that  we  may  receive  the 
truth,  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. 

Greeks,  dangerous  because  of  their  plausi- 
ble words,  iv.  2.  deny  the  resurrection, 
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. 


H. 


Habakkuk,  carried  by  the  angel  to  Daniel, 
xiv.  25.  compared  with  Christ,  ib. 

Hades.   V.  Hell. 

Hands  of  Christ  stretched  on  the  Cross 
typical,  xiii.  27,  28.  laying  on  of,  con- 
veys the  Spirit  in  both  Testaments, 
xvi.  26. 

Head,  v.  xiii.  23. 

Heathenism  counteifeits  truth  to  discredit 
it,  XV.  1 1.    v.  JdoUilry. 

Hearersy  danger  lest  they  receive  false 
impressions  of  truth,  xvi.  2. 


U 


290 


INDEX. 


Heavens,  vi.  3.  the  abode  of  angels,  iii.  5. 
made  of  water,  ib.  ix.  5.  Heaven  dis- 
tinguished 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  redeem 
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,  S3, 
arising  from  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  Apel- 
les  ;  Arius;  Basilides  ;  Carpocrates  ; 
Cataphrygians  ;  Cerinthus;  Docetae  ; 
Ebionites;  Gnostics;  Manes;  Marcel- 
lus;  Marcion  ;  Menander;  Montanus; 
Noetus ;  (iv.  8.  note.)  Paul  of  Samosata ; 
(iv.  8.  X.  5.  xii.  4.  xiv.  27.)  Sabellius ; 
Simon  Magus;  Valentinus. 

Heretics  perverted  Holy  Scripture,  iv.  19. 
vi.  27.  their  assemblies  to  be  shunned, 
iv.  37.  how  to  be  treated,  vi.  36.  to  be 
avoided,  xvi.  6.  vvhy  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. 

Hezeldah  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.  28. 

Holiness,  all  through  the  Holy  Ghost,  iv. 
16.  Faith,  its  ground,  v.  4.  Spirit  of, 
xvii.  5.     V.  Sanctification. 

Hope  support  to  Candidates  for  Baptism, 
Intr.  9,  10. 

Hour,  third,  that  of  the  Crucifixion,  and 
of  the  descent  of  the  Spirit  at  Pente- 
cost, xvii.  19.  of  the  Crucifixion  fore- 
told, xiii.  24,  25. 

Human  conceptions  not  to  be  intruded 
into  the  mysteries  of  the  Gospel,  xi.  7,8. 

Hitman  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,  1 1,  will  be  abhorred  by  Anti- 
christ, XV.  15. 

Ignorance  of  all  creatures  concerning 
God,  vi.  2 — 6.  xi.  11.  check  to  pre- 
sumption, not  to  praise,  vi.  5.  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  of  the  Gospel,  vi.  29. 

Illumination  of  the  just  by  the  Holy 
Ghost,  xvi.  3,  11.  its  power,  xvi.  16 — 
18.  same  as  Baptism,  <p«i;r/(r^a,  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  of  the 
"  Image  of  God,"  xiv.  10.  "  our 
Image, "argument  from  the  words,  x.  6. 

Immortality  of  the  soul,  God's  gift,  iv.  18. 

Immanuel,  prophecy  of,  xii.  3,  21,  22. 
meaning  of  the  word,  xi.  14. 

Impersonal,  {uwrotr^ccTos,)  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  needless- 
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  be 
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.  uhy,  xii.  25, 33, 34.  blasphemies  of 
heretics  respecting  it,  ib.  xii.  31.  with- 
out taint  because  of  the  Holy  Ghost, 
xii.  29,  32.  xvii.  6.  signs  of  its  time, 
place  and  manner  given  by  the  Pro- 
phets, xii.  5,  10—12,  17—24.  implied 
in  the  histories  of  Abraham,  Jacob, 
Moses,  and  Elias,  xii.  16.  witnesses 
of  it,  xii.  32,  33. 

Satan's  counterfeits  among  idolaters 
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. 


iNDi:x. 


25)1 


Interpreter,  viii.  7.  xiii.  21.  xvi.  6.  vide 
XV.  13. 

Invocatim  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. 

Irenceus  quoted,  xvi.  6. 

Isoiah  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  inno- 
cence, ib.  foreknowledge  given  hira  by 
the  Holy  Ghost,  xvi.  18. 

Sawn  asunder,  ii.  14.  xiii.  6. 


J. 


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,  x.  1 1. 

Jertisalem,  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.  1 1 , 
12,  13.  and  heals  us,  x.  4,  13.  mean- 
ing in  Hebrew,  and  Greek,  x.  12,  13. 
Joshua  a  type  of  Him  in  His  kingly 
office,  X.  U.  (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  with- 
out understanding  them,  iv.  2.  xii.  13. 
to  be  silenced  from  the  Prophets,  xiii. 
37.  xviii.  10.  despise  the  testmony  of 
the  Prophets  in  rejecting  the  Lord,  vii. 
2.  X.  2.  xii.  2.  xiv.  15.  deny  that  Jesus 
is  Christ,  x,  14.  while  devils  acknow- 
ledge Him,  X.  15. 

Misinterpret  the  Prophets,  xii.  21, 
22.  infidel  objections  to  the  Incar- 
nation, xii.  4,  27.  absurdly  apply  the 
prophecies  of  Christ's  eternal  kingdom 
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  Re- 
surrection, 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 

U 


be  favoured  by  him,  xv.  15.  their  ob- 
servances and  sabbaths  to  be  shunned, 
iv.37. 

Job  had  the  Holy  Ghost,  xvi.  27. 

St.  John  Baptist — his  high  office,  bap- 
tism, and  character,  iii.  G.  (v.  Bap- 
tism.) link  between  the  two  covenants, 
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  resur- 
rection, xiv,  17.  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.  explanation 
of  Zechariah's  prophecy  relating  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  people, 
a  sign  foretold,  xii.  12.  xiii.  12. 

Just,  "  the  Just"  delivered  by  Christ  from 
Hades,  V.  Hell. 

illuminated    by   the    Holy   Ghost, 
xvi.  3,  27. 

The  Just  God  blasphemed  by  Here- 
tics, iv.  4. 

Justificatio7i  given  in  Bapti.-m,  Intr.  16. 
i.  4.  of  Abraham  by  faith,  vi.  5. 
even  by  riches,  viii.  6. 


Keys  of  heaven  given  to  St.  Peter,  xiv.  26. 

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 
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.  king- 
dom of  Antichrist,  xv.  12,  13. 

Kiss  of  Peace,  xxiii.  3. 

Knouiedge  not  for  curiosity  but  devotion, 
vi.  5,  7.  supernaturally  given  by  the 


292 


INDEX. 


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. 
"  Law)2;,"meaningof  in  Psalm  132,x.  15. 
Laver  of  Baptism,  {Xevr^o'v,)  Intr.  2,  7, 
11.  i.  2.  lii.  3,  5.  iv.  32.  v.  6,  &c.  one 
salvation  of  the  Laver,  iv.  37.  of  Re- 
generation, xix.  10.  repentance  of  the 
Laver,  iv.  32.  Laver  {Xovrri^,')  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  resur- 
rection, xviii.  16.  raised  through  the 
faith  of  others,  v.  9. 

Lent,  preparation  for  Baptism  during  it, 
iv.  3.  xviii.  32.  v.  Baptism. 

Lessojis  from  Scripture,  Intr.  4.  iv.  1. 
xiv.  24,  &c.  guard  against  error,  iv.  1. 
mark  canonical  books,  iv.  33,  36. 

Lihi^ans  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.  Eve,  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,  &c.  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  leather, 
X.  9.  illustration  of  this,  xi.  22.  Lord 
of  Angels,  x.  10. 

Lot,  xix.  8. 

M. 
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 
invisible,  Christ,  xi.21 — 24.  v.  Creator. 
Mail  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.  hicamation. 

his  ministry  used  to  convey  God's 
gifts,  xvii.  35,  36. 
Manasseh,  saved  through  repentance,  ii. 

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  the  Greek  phi- 
losophy of  Alexandria,  vi.22 — 24.  and 
with  Persian,  vi.  24.  his  disputatious 
spirit,  vi.  24.  claims  to  be  the  Para- 
clete, vi.  25.  xvi.  6,  9.  fails  to  cure 
miraculously  the  Persian  King's  son, 
vi.  25.  Flies  from  prison,  vi.  26.  dis- 
putes 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. 

Manichaian  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  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  blasphemy,  vi. 
30—32. 

Manes  worse  than  Simon  Magus, 
xvi.  10.  his  followers  to  be  carefully 


INDEX. 


293 


shunned,  vi.  36.  knowledge  of  their 
doctrines  almost  pollution,  vi.  13,34. 
carefully  enquired  into  by  S.  Cyril, 
vi.  34. 

Murcellus,  his  heresy  about  Christ's  king- 
dom, iv.  15.  XV.  27.  combated,  xv. 
29 — 32.  denied  the  personality  of  the 
Word,  iv.  8.  (note.)  a  Sabellian,  xi. 
17,  note. 

Marcion,  his  heresy,  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.  acknowledged 
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  sufi'er, 
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  in  judgment  foretold, 
xiii.  16. 

Menander,  his  heresy,  vi.  16. 

Mercy  of  God  to  sinners,  ii.  5,  6,  10. 
even  to  Angels,  ii.  10. 

Miracles  of  Christ  as  God,  iv.  9.  claimed 
by  Antichrist,  xv.  14.  false  ones 
permitted  trial  of  Christian  faith, 
stumbling-blocks  of  the  unfaithful, 
XV.  17. 

Mithras,  worshipped  in  Persia,  vi.  23. 
his  ministers  oppose  Terebinthus  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- 
teries, ib. 


Moon,  her  changes  an  intimation  of  the 
Resurrection,  xviii.  10. 

Moors  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.  river  changed 
into  blood  by  him  corresponds  with 
Christ's  water  and  blood,  xiii.  21. 

Mysteries  of  Christ,  i.  I.  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.  narnes  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  Gnos- 
tics, xvi.  7. 

Napkin  with  which  Christ  girded  Him- 
self symbolical  of  His  human  nature, 
xii.  1. 

Nathan,  ii.  11. 

Nations  all  subject  to  Christ,  xvi.  22. 
xvii.  10. 

Nativities,  iv.  5.  ix.  8. 

Nature  not  cause  of  righteousness  or  sin, 
iv.  18 — 21.  nor  of  salvation  or  ruin, 
vii.  13. 

Nature  of  God,  vi.  7.  God  by 
nature  Father  of  Christ,  vii.  4. 

Natural  world,  its  wonders  witness  for 
God,  ix.  2,  &c. 

Nehxichadnezzar  an  instance  of  the  effi- 
cacy of  repentance,  ii.  17,  18. 


294 


INDBX. 


Necessity,  none  with  God,  iv.  5.  nor  upon 
man,  iv.  18 — 21.  not  the  reason  of 
men's  salvation  or  ruin,  vii.  13. 

ISIight,  its  religious  uses,  ix.  7. 

Noah,  his  ark  of  wood  type  of  the  Church, 
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. 

Obedience  of  Christ,  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,  Scripture, 
Testament.)  blasphemed  by  Heretics, 
iv.  33.  impiously  separated  by  them 
from  the  New,  xvi.  4. 

Old  man  put  off  by  Confession  and  Bap- 
tism, i.  2.  xix.  10.  XX.  2. 

Olives,  the  spiritual  olive-trees,i.4.  v.xx.  3. 

Olives,  mount  of,  xii.  1 1 .  witness  of  the  Re- 
surrection, xiv.  23.  scene  of  the  Ascen- 
sion, xiv.* 25.  why  passed  by  David, 
when  flying  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  m  Adam's 
view  when  fallen,  ii.  7.  Invisible  Para- 
dise opened  in  Baptism,  Inti.lS, 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,  &c.  pro- 
phesied, xiii.  23,  &c.  represented  in 
Baptism,  xx.  5.  fellowship  with  it 
therein,  ib.  5,  6,  7. 
Passion,    "  without    passion,"    a'^u^uf, 

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.   15.    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,  xiv.  26.  his 
labours  in  the  Holy  Ghost,  xvii.  26 — 31 . 
completeness  and  variety  of  his  teach- 
ing 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  Bapti&m, 
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. 
Pe^iitenis  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  Antichrist, 
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. 
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  but 
went,  xiv,  26.  xvii.  27.  speech  at  Pen- 


INDEX. 


295 


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.  5.  em- 
blem of  Satan,  xix.  2,  3. 

Philip  the  Deacon,  xvi.  14.  xvii.  25. 

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  Clirist, 
xiii.  15,  16.  reconciled  through  Him 
to  Herod,  xiii.  14.  witness  of  Christ's 
sinlessness,  xiii.  3,  38. 

Possession  by  Devils — contrasted  with 
Inspiration,  xvi.  15. 

Potters'  field,  xiii.  10,  II. 

Poverty  of  Christians,  v.  2.  xvi.  19. 
gift  of  the  Holy  Ghost,  xvi.  22.  taught 
by  Christ,  xiii.  5. 

Poicer,  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.  16. 
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  for  Baptism,  Intr. 
],  &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  Christ  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.  5. 

Prophecy,  gift  of  the  Holy  Ghost,  v.  x. 
12.  xvi.  12.  given  in  Baptism,  xvii.  37. 
every  thing  concerning  Christ  the  sub- 
ject of  it,  xiii.  8,  9.  often  enigmatical, 
xiii.  II. 


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  potters' 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,  )7, 
20,21.  its  time,  ib.  4,  8.  and  place, 
ib.  5,  6,  9,  11.  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  rioht 
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,  &:c.  of  Alala- 
chi  concerning  it,  xv.  2. 

Prophets  enlightened  by  the  Holy  Ghost, 
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  the  Old  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  .Tesus,  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,  (olxovofiix,)  instances 
of,  Joseph,  viii.  4.  Peter's  confession, 
xi.  3.  Christ's  prophecy  of  His  coming, 
XV.  4.  Thomas,  xiii.  39. 

Province,  Itx^^U,  xvi.  22. 

Psalms,  chanted  in  Divine  Service,  xiii. 
26.  xxiii.  20.  at  night,  ix.  7.  Psalms 
prophetical  of  Christcannot  be  applied 
to  David  or  Solomon,  vii.  2.  xii.  23. 
v.  Prophecv. 

Plokmy,  Philadelphus,  iv.  34. 


296 


INDEX. 


Punhhment  of  the  wicked,  after  the  Re- 
surrection, 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.  IL 

Readings  Intr.  14.  i.  6.  of  the  Scriptures 
recommended,  iv.  37.  ix.  7.  public,  in 
the  Church  mark  of  a  canonical  book, 
iv.  35.  36. 

Rebaptizc,  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, 
but  the  Son  of  God,  ib.  2,  33.  by  its 
Creator,  vi.  11. 

Regeneration,  ava.yivvno'is ,  o.f  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.  -ttx- 
Xtyyin/ia,,  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. 

Remiision  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.  18.  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.  Kock  of  our  faith,  xiv.  7,21.  glori- 
fies the  Cross,  xiii.  4.  denied  Vjy  the 
Manichees,  xiv. 21. 


Its  former  witnesses,  iv.  12.  (^ide 
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  Samaritans,  ib.  11 — 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.  &e.  xvi.  1. 
seeming,  may  cloke  impiety,  xi.  12, 17. 

Reward  given  according  to  men's  labours, 
i.  5.  iv.  24,  27. 

Riches,  not  as  heretics  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.  that  followed  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. 


S. 


Sabbaths,  Jewish  not  to  be  observed,  iv.37. 

Sabaoth,  a  name  of  God,  vi.  7.  viii.  8. 

Sabellius,  v.  iv.  xi.  10.  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. 


INDEX. 


297 


Sacrifice  of  Christ,  x.  3,  5.     Sacrifice  of 
the    Eucharist,    xxiii,    8,   9.     Christ 
sacrificed    oflPered   in   the    Eucharist, 
xxiii.  10. 
Saints  of  the  Old  Testament  delivered  by 
Christ    from  Hades,  iv.  11.  xiv.  19. 
rose  with  Him,  xiv.  16,  18.  according 
to  Prophecy,  xiv.  17. 
Salvatio7i  depends  on  the  truth  of  Christ's 
manhood,  iv.  9.  xiii,  37.  one,  xvi.  24.  of 
the  Laver,  iv.  37.  xix.lO,  given  to  none 
without  Baptism,  iii.  10.    to  be  de- 
spaired of  by  none,  ii.  5.  vide  Christ, 
Baptism,  Man. 
Sarnurituns,  iv.  37.  vi.  33.  xviii.  1. 
Smnuel,  meaning  of  the  name,  Intr.  1. 
Sanctijication  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. 
Surah,  her  bearing  a  son  as  hard  as  the 

Virgin's,  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  and  New 
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  Alani- 
chees,  iv.  36.  vi.  31.   spoken  by  the 
Holy  Ghost,  xi.  12.  xvi.  1,  2. 

Nothing  to  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,  17.  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.  15.  xvi.  32.  xvii. 
1,  20,  34,  Sic.  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.  17. 

Baptism,  seal  indissoluble,  Intr.  16. 


marks  us  for  Christ's,  i.  2.   through 
water,  iiii.  4.   Seal  of  Salvation,  i.  3. 
Of  the  Holy  Ghost  given  in  Baptism, 
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. 
Septuagi7it   version,   its   history,   iv.  34. 

held  inspired,  ib.  note. 
Sepulchre  of  Christ  prophesied  of,  xiii.  35. 
xiv.  9.  his  witness,  x.  19.  account  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.  10. (vide  Prophecy.)  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,  xv.  4,  Sec.  lying  signs 
of  Antichrist,  xv.  11 — 15.  a  trial  of 
faith,  XV.  17.  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 
us,  xiii.  33.  leagues  us  with  Satan, 
xix.  9.  marred  God's  world,  xii.  5.  and 
ruined  man,  xii.  6,  6iC.  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. 


298 


INDEX, 


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,  &c.  Instances,  ib. 
collective  sin  pardoned,  ii.  10.  obsti- 
nate sin  alone  not  pardoned,  iii.  8. 

Completely  and  freely  remitted  to 
all  in  liaptism  by  faith,  Intr.  8.  i.  5. 
iii.  11,  12,  15.  iv.  32.  xvii.  37.  xviii. 
20.  XX.  6.  Baptism  its  remedy,  iv.  32. 
remitted  even  in  John's  Baptism,  iii. 
7.  Baptism  a  death  to  sin,  Tntr.  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. 

Sion,  its  desolation  revealed  by  the  Spirit 
to  Isaiaji,  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, 

Im  plied  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.  unoriginate, 
ji.  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.  &i,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,  &c.  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  exorcism,  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. 

Holy  Spirit,  various  names,  xvii.  2, 
3,  4.  yet  one  only,  iv,  16.  xvi.  12. 
xvii.  2,3.  included  in  the  Holy  Tiinity, 
xvi.  4.  vide  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, 


INDIiX. 


•291) 


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  vi^orking, 
iv.  16.  xvi.  12.  xvii.  2,  12. 

He  vpas  in  the  Law  and  the  Prophets, 
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  Tes- 
tament 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  our  Lord,  iii. 

14.  why,  xvii.  9.  xxi.  1.  The  Com- 
forter, xvi.  20.  xvii.  4.  given  partially 
to  the  Apostles  before  the  Ascension, 
xvii.  12.  fully  at  Pentecost,  xvi.  26. 
xvii.  12.  His  Bsf^tism,  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  sins, 
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.  1.  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  Rlartyrs, 
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  teaching  one  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.   Marcion,  xvi. 

9.    Montanus,   xvi.  8.    Sabellius,  xvi. 

4.    xvii.    34.     Simon   Magus,   vi.   14. 

Valentinus,  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. 
Stepheny  xvii.  3,  4. 

Stune  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. 
Susannah,  xvi.  31. 


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  rebuilt 
by  Antichrist,  XV.  15.  failure  of  Julian's 
attempt  to  rebuild  it,  declared  by  S. 
Cyril,  Preface  p.  v. 

Temptation,  reason  of  our  Lord's,  iii.  13. 
xxi.  4.  meaning  of  "  Lead  us  not  into 
temptation,"  xxiii.  17. 

Terebinthns,  successor  of  Scythianus  and 
forerunner  of  Planes,  vi.  23. 

Testaments,  the  two  Testaments  make  up 
the  Scripture,  iv.  33.  impiously  sepa- 
rated 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 
FatherofChrist,vii.  5.  (vide  Prophecn.) 
Christ, — xvi.  11.  and  His  Apostles 
refer  us  to  it,  xiv.  2.  blasphemed  by 
Heretics,  iv.  33.  e.  g.  Manes,  vi.  27. 
texts  of  it  erased  by  Marcion  from  the 
New,  vi.  16.  xvi.  7.  its  witness  to  the 
Spirif,  xvi.  28 — 32.  to  the  Uesurrection 
of  the  Body,  xviii.  10,  &:c.  History  of 
its  translation  into  Greek,  iv.  34. 

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. 


300 


INDEX. 


ib.  V.  10.  witness  of  Christ's  sinlessness, 
xiii.  3. 

Thirty  pieces  of  silver,  prophecy  of  them, 
xiii.  10.  thirty  yEons  of  Valentinus, 
his  argument  for  the  number,  vi.  17. 

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  advance- 
ment, iv.  7.  xi.  17.  He  had  it  before 
His  suffering,  ib.  at  the  Father'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  Prophecy); 
of  Christ's  second  coming  unknown, 
and  not  to  be  curiously  examined  into, 
XV.  4. 

"  Time"  means  a  year  in  the 
Prophets,  xv.  16. 

•'  To-day,''  meaning  of.  in  Ps.  110,  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  con- 
fusion 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  Mis  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,  ac- 
knowledged in  Baptism,  xvi.  4, 19.  xx. 
4.  profession  of  Faith  in,  xix.  9.  not  to  be 
revealed  to  Catechumens  or  Gentiles, 
vi.  29.  Heretics  divide  or  confuse  it, 
xvi.  4.  {\\de  Arins,  Sabellius.)  not  Tri- 
iheism,  ib.  not  a  matter  for  curious 
speculation,  xvi.  24. 

Holy  Trinity  present  in  Baptism, 
Introd.  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 
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  Dispensa- 
tion 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  Holy  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  by  Satan,  that  it  may 
be  disbelieved,  xv.  11.  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,    17 — 23.   different  per- 
sons, types  of  diflerent  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. 

Unhegotlen,  said  of  God,  iv.  4.  vi.  7.xi.l3. 

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.  a^x.*i  ccvei^;i(^as .  of  the  Son,  xi.  4, 
(v.  note,)  5,  13. 
"  Until"  "  Unto,'^  does  not  limit,  xv.  29, 

31,  32.  vide  Hooker.  E.  P.  V.  4.5.  §.  2. 
Usury  forbidden,  iv.  37. 


Valentinus,  vi.  17 — 19.  argues  from  the 
number  of  our  Saviour's  years  that 
there  are  thirty  ^ons,  ib.  his  blas- 
phemies against  the  Holy  Ghost,  xvi.  6. 

Veil  of  Christ's  flesh,  xiii.  32. 

Veiling  of  the  face  in  Exorcisms.  Introd. 
9. 

"  Very  God,''  Christ  begotten,  x.  6.xi.9, 
14,21. 

Vesture  of  Christ  parted,  a  sign  foretold, 
xiii.  26. 

Vine  of  Judah,  xiii.  29.  Christ  the  true 
Vine,  X,  5.  xiv.  11.  xvii.  19.  with  which 


INDEX. 


301 


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.  21.  pro- 
phecy that  Christshouldbebornof  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  do  honour  to 
puiity,  xii.  25.  to  repair  the  loss  of  the 
virgin  Eve,  xii.  15,  29.  vide  Mary  the 
Virgiri. 

Christ  makes  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. 

T^Fas/jm^  of  hands  before  the  Communion, 
xxiii.  1. 

Watchfulness  against  first  approaches  of 
sin,  ii.  3.  against  deceivers  and  Anti- 
christ, XV.  4,  18.  for  Christ's  coming, 
xv.  4. 

Watching,  preparatory  to  Baptism,  xviii. 
17. 

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.  its  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.  16.  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,  X^i(rTo(po^ai,  Intr.  15.  "  the 
grave  and  the  mother"  of  the  Baptized, 
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.  sym- 
bolical   meaning   of  facing    it,   when 
renouncing  Satan,  ib. 
White  raiment,  v.  xxii.  8. 
Widoivhood,  iv.  26.  x.  19.  xv.  23. 
Wife,  meaning  of  the  word  in  Matt.  1 

24.  xii.  31. 
Will  {^iXij/xa,  nZfia,,)  of  God  the  Father, 
Christ  made  ail  things  by  it,  x.  5, 9.  &:c. 
(v.  Son.')  V.  xvii.  21,  31. 
Wine,    new,    the    grace    of    the    Holy 
Ghost,  xvii.  18.  water  turneu  'nto  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  personally 

subsisting,  iv.  7. 
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,\\h,  as  death,  through  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 
inake  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  Judg- 
ment, XV.  25,  26. 
Of  Satan,  xix.  5. 
Word,  Christ  the  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  le.^sons,  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. 


X. 


Xanihicxis,  the  month,  season  of  the  Cre- 
ation, Passover,  Resurrection,  xiv.  10. 


INDEX  OF  GREEK  WORDS, 


'A'^vtreu'TiiTof,  iii.  7. 

Alff^yjras,  X.  13.  xiii.  33.  XV.  11.  xix.  2. 

xxii.  9. 
'AxTy)/u,oa-vvr],  xiii.  5.  xvi.  22. 
'Af/eic^rv^os,  xvi.  7. 
'Avxyivvyia-is,  Introd.  16.  vii.  9. 
'AveeytvutTHOfiivos,  iv.  33.  vide  xiii.  7,  19. 
'Avdyvufffiec,  X.  10. 
'Amti^o/usvos,  xxii.  3.  xxiii.  15. 
' AvoiXviff^ai ,  XV.  27,  30. 
"Ava^^os,  iv.  4.  xi.  4,  note.  v.  xi.  20.  vi.  13. 
'AvofAotov,  iv.  7.  note. 
*AvT/y5vyi?(r«/,  vii.  16. 
'Avr'trwTrov,  XX.  1.  xxi.  I.  xxiii.  20. 
^ AwTTOffraros ,  iv.  8.  xiii.  37.  XV.  21. 
* A<3ra,SoJg  yivvrihi;,   vi.  6. 
A'TTK^xXXccKros,  '<!•  18. 
"" Av'o}t^u(pa, ,  iv.  33,  35.  XV.  16. 
'ATToppsvtrocs,  vii.  5. 
'A^otrratrlx,  xv.  9. 
'A^Tciefas  to  xu^iiuuv,  X.  9. 
•A^;^»5,  xi.  14,  20. 
'Aff-ayjif,  xii.  16. 
"Atrx7i<rif,  i.  5.  iv.  27.  xxiii,  19. 
AwTs|ayc"/fl5,  ii.  l.iv.  18.  vii.  13. 
Avro'^^oai^iros,  X.  9. 
AvTO'ffi}oacu-7rZi,  XV.  14,  17. 
"Ax^ovo;,  xi.  14. 
'A;^w^a;v  v^aroc,  vi.  31. 

rfysc^a/,  w^o  Tfly  yiviffSut  viv,  X.  12. 
TtvvnSi);  k'TTa.&Zi,  vi.  6. 
Tivtrui    xix.  7. 

Aoy/Mar/xov,  v.  10. 
A9xyi<ris,  iv.  9.  vi.  ]4.  xiii.  4,  37. 
Aoxi/u,!);  r^a^i^irm ,  vi.  36. 
Lvva.fjt.li,  xvi.  20. 

'Eyx^are/a,  X.  19.  XV.  23. 

^EKuXmiu,,  xviii.  24,  25. 

'EnHXyicrifUffTiKoi,  XV.  7,  13.  xvii.  10. 

"Ev^o^os,  xiv.  30. 

*  Evt^yzia,  ix.  9. 

'Evi^ynTixov  TvivfiKTos,  xxi.  3. 

"Ev^ra^xoj  yevvjjff'/?,  xii.  32. 

"Evira^xoi  va^ovtria,  iii.   11.  xii.  15.  xiv. 

27,  30. 
'EvvToffTuroi,  xi.  10.  xvii.  5,  34. 
'E|  oyx  «^vr«yv,  xv.  9. 
''E'^viyyiirii  hu^vi'Ttxri,  xiii.  9. 
'  E'^Y^TYiTYii ,  xvi.  6. 

'E^0(t6«>.5y>j(7/j.  ii.  15,  note,  xviii.  14. 
'Elovffici,  xi.  22.  vide  x.  5.  note. 


*E?ra|»;^/a,  xvi.  22. 
'E-rixktjffti  iii.  3,  12.  xix.  7. 
'Etiovitios,  xxiii,  15. 
' E-rt/rr^fAtj ,  Introd.  4.  vi.  35. 
'Em(poir»icns,  xxi.  1.  xxiii.  19. 
EvxyyiXia,  iv.  4,  7.  xiii.  21,  35. 
Evkoyix,  xiii.  6. 
El-ziiHs,  X.  9.  XV.  30. 

Evtr'ifiiia,  xvi.  4. 

Z(!u&;v,  for  ^«y&;y,  xii.  20. 

"^Kv  ors  ovK  nv,  xi.  18. 

Qixr^ofAOivlai,  xix.  6. 

©itxus,  xi.  5. 

OiXo^fMX;  x.  5. 

©soXoy/a,  xxiii.  6. 

©saiTfl/oj,  iv.  16. 

Qicrexos,  X.  19. 

Q'iffii,  xi.  7. 

QutnaffTYi^tov,  vi.  33.  xviii.  32.  xxiii.  2. 

"lettrts,  x.  4. 
"l«';i^aj,  vi.  33. 
'leo/xivof,  X.  13. 

Koivevixoi,  Introd,  4. 
Ko^v:poctcf,  xi.  3. 

A/rof,  xix.  7.  xxi.  3. 
Aeyixo'?,  iv.  8.  X.  3.  xvii.  2. 

Moi^rv^iov,  xiv.  6. 
MsA'/j   IX.  15.  xii.  26. 
Mavex^^ia,  vi.  36.  vii.  1.  Xvii.  2. 
"Movoyiv^s,  xii.  10. 
MavflSi^^jf,  vi.  7.  xvi.  12. 

N£?^a,  X.  5.  xi.  10,  11,  22,  23,  24.  xv. 

25.  xvi.  12,  31.  xvii.  31. 
Noji^ara,  vi.  29. 
NotiTo's,  i.  4.  xiii.  34.  xiv.  17,  23.  xvii. 

15,  18,  19,  21.  xxii.  7. 

Otxovof4,ioi,  viii.  4.  X.  18.  xiii.  39.  xiv.'  17, 

24.  XV.  1,  4.  xvii.  5. 
Olxov/xivixos ,  xvii.  29. 
' Of/.oio'^cc^yis ,  iv.  9.  xii.  15. 
"Ofiotof  lecuTc^.  xi.  9.  vide  vi.  7. 
"OfAoios  xocru  vavra,  iv.  7.  iv  VMiv,  xi.  4, 

9,  18. 
"Of^tooviriov.  V.  Pref.  p.  ii,  iv.  vii.  6. 
Olffiutyii  ixt(potTnffi$ ,  xxi.  1. 


INDEX. 


ao3 


Tioihi,  vii.  5. 

na7hu  vi.  12.  viii.  8.  xii.  2.  xiii.  11. 
Tlavnyv^'it,u,  xix.  10. 
'n.a.vro}c^a.Tei)p,  X.  5. 
TLci^axxret^nx^n,  v.  13.  xii.  16. 
ria^hvoToies  tmv  i^v^uv,  xi.  31. 
Tla^e'ivos,  Xii.  21. 

Uaooixix,  xiv.  21.  xvi.  22. 
na^cjv.  xiv.  2.  XV.  27. 
Het^ovtrix,  vide"Ev^agxaf . 
n£/^a^;^;;5r»,  XV.  30. 
Hictt'os,  Introd.  6.  vi.  1. 
Tlvivfjt.tt.'nKos ,  xvii.  21,  22.  xxii.  8. 
Jl viUjU-xTo^o'^os,  xvi.  28. 

n^a  alcavaiv,  xi.  13. 

U^oai^iffis,  Introd.  1.  vii.  16.  ix.  13.  xiii. 

6,  29.  XV.  30.  xvii.  10.  xix.  8. 
U^ohfffAia,  Introd.  4.  xviii.  14. 
U^oKiifisva,  xxiii.  7. 
n^ofco^yi.  X.  5.  xi.  1,  3,  7,  13,  15,  17. 

xiv.  27. 
n^oxoi^uf,  xii.  3. 
TL^'o^ivos.  xii.  14.  XX.  6. 
H^effruryis ,  iv.  35.  vi.  15. 

Tl^OffCdTOV.   X.  7. 

U^oipo^txos,  iv.  8.  xi.  10. 
n^&;To<rTar»7?,  ii.  19.  xi.  3.  xvii.  27. 
n^u-oTOKo; ,  xi.  4. 
n^wTflTyTft;?,  xiv.  21. 

'Su^xo^uyia,  xxii.  4. 
^vyKaruSiffis,  v.  10. 


y.vfji'rrXoKr,,  vii.  5. 
XuvaXoKpv    iv.  8.  xvi.  4. 
Swvas^/j.  i.  6.  X.  14.  xiv.  26. 

'Z(p^K'yi;  avslaXu'TTaj, Introd. 17  f^vtrriKos, 

i.  2    .S,  iii.  3,  4. 
S;t;«X«^4;,  Introd.  13.  i.  5. 
2«tf?«^5»«<,  Introd.  15.  xiii.  13. 

TuTcu,  iv.  xxii.  3. 

TiohffiK;  TTooKO'Ttn,  xi.  3. 
TioTUTo^ia,  iv.  8.  xi.  16.  XV.  9. 

'TTaxouiiv,  XV.  30. 
'T-Ti^fiert;,  win.  17. 

'TToiTTutris,  vi.  7.  vii.  5.  ix.  9,  11.  x.  3. 

xvi.  5.  24.  xvii.  17. 
'y<pscrT&>s,  xvii.  2,  5,  28. 

<t>a;vo<6ev^/,  X.  13. 
<t>ct.vTct<r'ta.   xii.  3.  xiii.  37. 
^iXoffre^yiay  XV.  30. 
<i>U(riKc!Js,  .\.  9. 
fpMTi^ofjtivoi,  Introd.  1,  2. 
<J?a>TtirfAa,  xiii.  21. 

"Ka.^ifffjt.K,  xxi.  3. 
X^la-Toi.  xi.  1.  xvi.  13. 
X^t<rTo(pe^as ,  Introd.  15.  xxii.  3. 

'^st/5£«r/y^a(pa,  iv.  36. 
H^ikos   avSouroi,  xii.   1.  xiii.  2,  24,  33. 
xxi.  3.  xxii.  6, 


INDEX  OF  TEXTS. 


GENESIS. 

LEVITICUS. 

1,2. 

6. 

iii.  5. 
ix.  5. 

4,5. 
8,3. 

x.ll.  xiv.  10. 
xviii.  24. 

14. 

ix.  8. 

24.  25. 
26. 

ix.  13. 
X.  6.  xii. 

5.  xiv.  10. 

NUMBERS. 

27. 

X.  6. 

11,24     29. 

xvi.  25,  26. 

31. 

xii.  5. 

13,  17. 

X.  11. 

2,7. 

xii.  30. 

xiii.  2.  xvii.  12. 

20,  17. 

vid.  xi.  17.  xvi.  5. 

xviii 

.13. 

24,  9. 

xiv.  3. 

8. 

xix.  9. 

17. 

xiii.  31. 

22. 

xii.  29. 

DEUTERONOMY. 

25. 

XX.  2. 

3,7.8. 

xxi.  4. 

4,  10. 

xviii.  24. 

15. 

xvi.  10. 

15. 

vi.  7. 

17.  18. 

xiii.  18. 

xiv.  11. 

24. 

vi.  27. 

23. 

xix.  9. 

5,26. 

xii.  13. 

24. 

ii.  7. 

9,10. 

xviii.  24. 

4,1. 

xii.  5. 

20. 

ii.  10. 

8,  8.  10. 

xiii.  10. 

14,1. 

xi.  4. 

11,30. 

xii.  28. 

18,  15. 

xii.  17. 

18,  3.  8. 

xii.  16. 

22,  27. 

xii.  21. 

25. 

xviii.  11 

13. 

28,  66. 

xiii.  19. 

27. 

vi.  3. 

32,6. 

vii.  8. 

19,  15—30. 

xix.  8. 

22. 

vi.  27. 

24. 

X.  6. 

32. 

xiii.  29. 

27,37. 

vii.  16. 

34,9. 

xvi.  26. 

29,21. 

xii.  31. 

32,  30. 

xii.  16. 

49.8—11. 

xii.  17. 

JOSHUA. 

49,9. 

xiv.  3. 

2,11. 
3,  1. 

ii.  9. 
X.  11. 

EXODUS. 

6.  5.  20. 
14,  1. 

X.  11. 

ib. 

3,6. 

xviii.  11. 

4.  22. 
12,9. 

xi.  4. 
xii.  9. 

1  SAMUEL. 

23. 

xiii.  3. 

2,6. 

vi.27. 

20.  12. 

vii.  15. 

9,9.  11. 

xvi.  28. 

19. 

xii.  13. 

21,17. 

vii.  16. 

28,  36. 

2  SAMUEL. 

29,  4. 

iii.  5. 

33,  13—22. 

x.  7.  xii. 

16. 

12,10—18. 

ii.  11,12. 

34,  5—9. 

x.  8. 

16,  10.  11. 

ii.  12. 

40,  6.  7.  28. 

iii.  5. 

23,2. 

xvi.  28. 

INDEX  OF  TEXTS. 


305 


1  KINGS.                          1 

2,  11. 
7,9. 

I,  4. 

xii.  21. 

12,  5. 

13,  l.&c. 

ii.  14. 

14,  3     7. 

19,10. 

xii.  7. 

16,  1—10. 

13. 

xii.  16.                                  1 

17,  8. 

21,29. 

ii.l3. 

1 

18,  9. 

19,  2.  5. 
22,  10. 

2  KINGS.                           i 

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,&C. 

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. 

iii.  11. 

85,  11. 

41,  13. 

iii.  11. 

87,4. 

88,  1.  4—8. 

89.29.&C. 

PSALMS. 

93,2. 
96,11. 

1,5. 

xviii.  14. 

102,26^28 

2,3. 

xiii.  12. 

103,  20. 

7. 

vii.  2.  X.  2.  xi.  5.  xii.  18. 

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.  25. 

xxiii.  2. 

xiv.  4. 

li.  6. 

Intr.  15.  i.  1. 

ii.  6. 

vi.2. 

xxiii.  20. 

xviii.  25. 

viii.  2. 

xvii.  19. 

xiv,  5. 

xiii.  9. 

xiii.  16. 

xiii.  6. 

XV.  28.  xxi.  2. 

xxi.  2. 

vii.  12. 

Intr.  13.  i.  5, 

xiv.  24. 

XV.  21. 

XV.  1. 

lii.  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.  xiv.  1.  8. 

vii.  2.  x.  4.  xii.  23. 

xiv.  27. 

iii.  1. 

XV.  3,  28. 

xxiii.  14. 

XV.  1. 

ix.  9.  xxii.  9. 


806 


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. 

ix.  13. 

iv.  27. 

xii.  20. 

xii.  23. 

X.  15. 

viii.  2. 

Tntr.  15. 

xvi.  10. 

xvi.  28.  xvii.  5. 

xii.  7. 

xviii.  27. 

xi.  11. 

xi.  16,  23. 

xii.  34. 

xviii.  25. 

vi.  5. 


4,25. 
5,3. 

15. 
6,  6. 

27. 
17,6. 
20,6. 


PROVERBS. 

ii.2. 

iv.  2. 

xvi.  11. 

ix.  13. 

ii.  1. 

V.  2.  viii.  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,  10.1 
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. 

U. 

xiv.  11. 

15. 

xiv.  5. 

5,  1. 

xiii.  32.  xiv.  11. 

3. 

iii.  7.  XV.  25.  xx.  2 

12. 

xvii.  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,  1—6. 

xiii.  29. 

6,  1. 

xiv.  27.  xvi.  16. 

2. 

xxiii.  6. 

7,9. 

V.  4. 

10.  14. 

xi.  14.  xii.  1,2,  21, 

8,  18. 

i.  6.  xiv.  30. 

9,  5—7. 

xii.  24. 

11,2. 

xvi.  30.  xvii.  5. 

6. 

xvii.  10. 

10. 

xii.  23. 

19,  1. 

X.  10. 

25,  6.  7. 

xxi.  7. 

8. 

xii.  15.  xix.  10. 

26,  19. 

iv.  31.  xviii.  15. 

27,  11. 

xiv.  14. 

28,  15. 

xix.  9. 

16. 

X.  3.  xiii.  25. 

30,  10. 

xiv.  14. 

34,4. 

XV.  3. 

35,  4.  5.  6. 

xii.  12.  xvii.  21. 

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,  13,  19. 

4.  8.  9. 

xiii.  34. 

7. 

x.  3. 

8. 

xi.  5. 

9. 

xiii.  3.  xiv.  3. 

12. 

xiii.  30. 

55,  1.  &c. 

xviii.  34. 

57,  1.  2. 

xiv.  3.  XV.  3. 

4. 

xiii.  15. 

INDEX  OF  TEXTS. 


'J07 


59,21. 

60,  1.  8. 

61,  1. 
10. 

62,  11. 

63,  1. 
11. 
16. 

64,  1. 
8. 

65,2. 

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,  20. 

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.  35. 

4,20, 

xiii,  7.  xvii.  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,  27 

17.  &c. 

XV.  13,  15,  16. 

8,  17. 

ix.  1. 

9,  25.  &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, 

VI. 

xii.  26. 

10, 

6. 

xiii.  14. 

13, 

14. 

XIV.  17. 

JOEL. 

2,  23.  xvi.  29.  xvii.  19. 

31.  XV.  3. 


AMOS. 


2, 

8. 

xii.  6. 

4, 

13. 

X.  15. 

8, 

9.10. 

xiii.  25. 

11. 

xiii.  1. 

9, 

6. 

xiv.  24. 

1,  1—15. 

2,  3—9. 


JONAH. 

vi.  26.  xiv.  17,  II 
xiv.  20. 


MICAH. 


3,8. 

xvi.  29. 

12. 

xvi.  18. 

5,2. 

xi.  20.  xii.  20 

3. 

xii.  26. 

7,2. 

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. 


HAG GAL 

2,  5.  6. 
8. 

xvi.  29. 
viii.  6. 

. 

ZECHARIAH. 

1,6. 
2,  10. 
4,  10. 
9,9—11. 

11.  12.13. 

12,  10.  12. 
14,4. 

6.7. 

xvi.  29. 

xii.  8. 

vi.  8. 

xii.  10,  17.  xiii.  34 

xiii.  10,  11. 

xiii.  41.  XV.  22. 

xii.  11. 

xiii.  24. 

MALACHl. 

1,  10. 
3,  I. 
2—5. 

4,2. 

xviii.  25. 
xii.  8. 
XV.  2. 
xiii.  34. 

WISDOM  OF  SOLOMON. 

6,  16.  xvi.  19. 

7,  13.  xvo  18. 
13,  5.               ix.  2.  16. 


ECCLESIASTICUS. 

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.  e.  Epistle  of  Jeremiah,  v.  iv.  35. 


SONG  OF  THE   THREE 
CHILDREN. 

v.  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.  3 1 . 

2,2. 

xii.  9. 

3,6.7 

.&c. 

iii.  7. 

11. 

iii.  9. 

16. 

xvii.  9. 

17. 

X.  2.  xi.  9. 

4,5. 
11. 

viii.  7. 
X.  10. 

17. 

iii.  14. 

5,  17. 

iv.  33.  X.  IB. 

23. 

24. 

xxiii.  3, 

45. 

vi.  16. 

48. 

vi.  8. 

6,9. 

vii,  7.  xxiii.  1 1. 

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- 

-15. 

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. 


:30i> 


23,2. 

xii.  23. 

3,  11 

iii.  8. 

37. 

vi.  8. 

22 

iii.  14. 

38. 

xiii.  33. 

23. 

vi.  17. 

39. 

XV.   1. 

4,6. 

viii.  6. 

24,2. 

X.  11.  XV.  15. 

41. 

X.  15. 

3. 

XV.  4. 

8,18. 

vi.  28. 

4—15. 

XV.  5—9. 

9,  30.  &c. 

xii.  16. 

15. 

iv.  15. 

62. 

xix.  8. 

16.21. 

22.  XV.  16. 

10,  18. 

ii.  4.  xiii.  31.  xvi.  15. 

24. 

XV,  17. 

19. 

iii.  11. 

29. 

XV.  3. 

11,  13. 

xvii.  12. 

30.31. 

XV.  21,  22. 

12.  11. 

xvi.  21. 

42.  44. 

XV,  4. 

28. 

vi.  16. 

25.21. 

i.2.  iii.  2. 

49. 

vi.  27. 

29. 

vi.  28. 

15.  4.  5. 

xiii.  32. 

30. 

XV.  21,  22. 

7. 

i.  1. 

31.  &c. 

XV.  24,  25. 

20. 

xvi.  30. 

35.  36. 

viii.  6.  XV.  26. 

31. 

i.  1. 

41. 

vi.  27.  XV.  26. 

16,9. 

i.2. 

46. 

xviii.  29. 

17,5. 

V.  9. 

26,  20.  &c. 

xiii.  6. 

34. 

XV.  2,  3. 

27.  28. 

xxii.  1,  7. 

21,  11. 

XV.  6. 

47. 

xiii.  9. 

28. 

xviii.  34, 

49. 

22.  48. 

xiii.  9. 

53. 

xiii.  12. 

23.  6.  7.  12. 

xiii.  14. 

62. 

xiii.  16. 

32- 

-43. 

xiii.  30,31. 

64. 

xiv.  29. 

46. 

xiii.  33. 

27,4—7.10.     xiii.  11. 

24.  l.&c. 

xiv.  11.  12.  &c. 

24.  25. 

xiii.  21. 

39. 

40. 

xii.  33. 

27—29. 

xiii.  16—18,  27. 

49. 

xvi.  9.  xvii.  12. 

51. 

xiii.  32. 

52.  53. 

xiv.  16—18. 

63—66. 

xiii.  4.  xiv.  5. 

ST.  JOHN. 

28,  1—7. 

xiii.22.xiv.l2,l3.x.l0. 

9. 

xiv.  1,  13. 

1,  1. 

iii.  14.  xi.  10.  xii.  1. 

11.13. 

xiv.  14,  20. 

3. 

iv.  4.  vi.  9.  xi.  12.  21. 

10. 

11. 

xi.  24.  xii.  8. 

12. 

vii.  13.  xi.  9. 

ST.  MARK. 

14. 
18. 

xii.  1,  4. 

vi.5.  vii.  11.  ix.l.xiv.27 

1,1. 

iii.  6. 

23. 

iii.  2. 

4,34. 

vi.  29. 

29. 

xiii.  3,  19. 

9,24. 

V.9.  x.  13. 

32. 

33. 

iii.  14.  xvii.  9. 

10,  38. 

iii.  10. 

2,  16. 

vii.  6. 

11.  14. 

xiii.  18. 

3,3.4 

.5. 

iii.  4.  xi.  9.  xvii.  11. 

15,  23. 

xiii.  29. 

8. 

1.2. 

14. 

15. 

xiii.  20. 

16. 

18. 

v.  10.  xi.  6. 

ST.  LUKE. 

34. 

xvii.  19. 

35. 

36. 

X.  1.  xi.  6.  xviii.  30. 

1,  16. 

x.  10.  xvii.  6. 

4,  14. 

xvi.  11. 

26. 

Xli.  1. 

23. 

24. 

xi.  6,  7.  xvii.  11,  34. 

32. 

xii.  23.  XV.  27. 

36. 

xviii.  20. 

35.41. 

xii.  32.  xvii.  6. 

5.  14. 

X.  13. 

44. 

iii.  6.  xii.  26. 

17. 

19. 

vii.  6.  xi.  23. 

2,  4.  5. 

xii.  31. 

21- 

-26. 

xi.  13. 

7. 

XV.  1. 

22. 

XV.  25. 

10. 

X.  10. 

24. 

V.  10.  xi.  6.   xviii.  30. 

14. 

xii.  32. 

37. 

vi.  7. 

22. 

xii.  32. 

43. 

xii.  2. 

28.  &c. 

X.  19.  xvii.  7. 

6,46. 

vi.  6.  vii.  1 1. 

33. 

vii.  9. 

54. 

xxii.  4. 

49. 

vii.  6. 

64. 

xvi.  13. 

310 


INDEX  OF  TEXTS. 


7,  19. 

xii.  33. 

10,  1.  &c. 

xvii.  28. 

38.  39. 

xvi.  11. 

36. 

X.  10. 

8,29. 

XV.  30. 

38. 

xxi.  2. 

35. 

XV.  27. 

48. 

iii.  3. 

38. 

xi.  10. 

11.  l.&c.  26 

.   iii.  29. 

39.  41. 

vii.  13,  14.       . 

15,  1—30. 

xvii.  29. 

8,44. 

XV.  14. 

19,  40. 

xviii.  26. 

49. 

vii.  5. 

21,  10.  11. 

xiii.  22.  v.  xvii.  28,  31. 

56.  58. 

xi.  20. 

26,  28. 

xvii.  31. 

10,9. 

vii.  2.  X.  3. 

15. 

iv.  7. 

18. 

xiii.  6,  28. 

ROMANS. 

30. 

xi.  15. 

11,  14.  &c. 

V.  9. 

1,  3. 

xii.  23.  xiv.  21. 

12,  23. 

xiii.  6. 

19.28. 

iv.  19. 

24. 
25. 

xviii.  6. 
xviii.  30. 

2,  15.  16. 
4,  11—23. 

XV.  25. 
V.  5,  6. 

13,4. 

xii.  1. 

5,  10. 

xxiii.  5. 

14,  6. 

vii.  2.  X.  3.  xiii.  2. 

12. 17. 

xiii.  2,  28. 

9. 

xi.  18. 

14. 

XV.  31. 

11. 

xi.  16. 

17. 

xiii.  2. 

16—26. 

xvi.  14.  xvii.  4,  11,  34. 

20. 

xii.  15.  xiii.  31. 

15,1. 

x.  5.  xiv.  11. 

6,  2—4. 

Intr.  2.  iii.  1,  12.  xx.  1,6 

10. 

vii.  5. 

5. 

iii.  12.  XX.  7. 

26. 

xvi.  4.  xvii.  4,  11. 

11. 

Intr.  5. 

16,  7—15. 

lb. 

12. 

xxiii.  13. 

17,5. 

vii.  10.  xi.  20.  xiii.  6. 

13. 

XX.  8. 

10. 

xi.  23. 

19. 

iv.  19. 

25. 

vi.  16. 

22. 

xviii.  30. 

18,8. 

vi.  26. 

7,  16. 

iv.  19. 

19,  11. 

viii.  5. 

23. 

xii.  15. 

17. 

xiii.  23. 

8,9. 

xvii.  4. 

26.  27. 

vii.  9. 

11. 

xvii.  32. 

30. 

xiii.  32. 

14.  15. 

vii.  14.  xvii.  4,  5.  xxiii.  5 

34. 

iii.  10.  xiii.  20. 

17. 

iii.  15. 

37. 

xiii.  41. 

18. 

xvi.  20. 

41. 
20,  1. 

xiii.  32.  xiv.  5. 
xiv.  12. 

26. 
28. 
29. 

xvi.  20. 
Intr.  1. 

17. 

vii.  7.  xi.  18. 

xxi.  1. 

19. 

xiv.  11,  12. 

34. 

xiv.  29. 

22.  23. 

xiv.  22.  xvii.  12. 

35. 

XV.  16. 

27. 

xiii.  39. 

10,  6. 

xiv.  21. 

9. 

V.  10. 

11,  17.24. 

XX.  3.  i.  4. 

ACTS. 

33. 

vi.  9. 

13,  14. 

xix.  10. 

1,5. 

7. 

xvii.  14. 
XV.  4. 

14,9. 

15,  19.24. 

XV.  26. 
xvii.  26. 

12. 

X.  19. 

21. 

xiii.  7. 

19.  28. 
2,2. 

iv.  19. 

iii.  9.  xvii.  13,  14. 

30. 
16,  18. 

xvi.  32. 
IV.  2. 

3.  4.  &c. 

xvii.  15,  16,  &c. 

24. 

37.  38. 

xiv.  19. 
iii.  15. 

1  CORINTHIANS. 

3,  1.  2. 

xvii.  31. 

1,9. 

Intr.  6.  V.  1. 

4,  4.  &c. 

18.23.24 

.  xiii.  3,  8.  vi.  18. 

5,  1.  &c. 

xvi.  17.  xvii.  21. 

2,  4. 

xiii.  8. 

11. 

xvii.  22. 

9. 

vi.  9. 

6.3. 

xvii.  24. 

10.  11. 

vi.l6.vi.6.  xi.  13.  xvi. 23 

8,5. 

xiv.  7.  xvii.  25. 

13. 

xvii.  1. 

20. 

xvi.  10. 

3,  12.  15. 

Intr.  17.  XV.  2. 

9,  1.  &c. 

X.  17,  18.  xvii.  26. 

4,  15. 

vii.  9,  13.  xi.  9. 

32—42. 

xvii.  27. 

6,9.10.11. 

iii.  8. 

INDEX  OF  TEXTS. 


311 


6,19. 
7,5. 

8.9. 
8,6. 
7. 
9,22. 
10,4. 

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.  11.  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. 

1,8.9. 

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.  3.5. 

5. 

xxi.  1. 

1,  13.  17. 
19.  20. 

2,  4.  5. 
10. 

3,5. 

14.  15. 
4,5. 

10. 

11. 

22.  23. 

30. 
5,  11. 

25. 

26. 
6,1. 

11.  14. 

15. 

16. 

17.  18. 


xvii.  5,  35.  xviii.  35. 

xiv.  29. 

xviii.  35. 

ii.  1. 

xvii.  33. 

vii.  1,  5.  xvii.  4. 

Intr.  7.  xvi.  24. 

xi.  10.  xiv.  30. 

xiii.  29. 

i.  2. 

xvii.  37. 

vi.  19. 

xviii.  25,  33. 

iii.  5. 

vii.  15. 

xxi.  4. 

Intr.  16. 

V.  4. 

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. 


1,  15.  18. 

16.  17. 

20. 
2,8. 

10. 

11.  12. 

13.  14. 

15. 


COLOSSIANS. 

xiii.  23. 
iv,  4.  xi.  24. 
xiii.  14,  33. 
iv.  1,2. 
xiii.  23. 
V.  6. 
Intr.  17. 
xiii.  36.  XX.  1 
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. 
5,21.22.       vi.  36. 

23.  xxiii.  23. 


2  THESSALONIANS. 

2,  3.  &c. 
4. 
9. 

10.  11. 
15. 

XV.  9. 
XV.  15. 
XV.  14,  15. 
XV.  17. 
V.  12. 

312 


INDEX  OF  TKXTS. 


I  TIMOTHY. 

12,  16. 
21. 

iv.  24.  XV.  25. 
xii.  13. 

1,  4. 

xvii,  33. 

13,4. 

iv.  25. 

13.  14. 

X.  18. 

8. 

xii.  17. 

2,5.6. 

X.  5.  xiii.  2. 

3,  15. 

xviii.  25. 

ST.  JAMES. 

4,3. 

iv.  27. 

5,21. 

V.  13. 

1,2. 

xxiii.  17. 

23. 

iv.  27. 

5. 

xiii.  8. 

6,  13—15. 

V.  13. 

17. 

vii.  5. 

20. 

XV.  33. 

2,  23. 

V.  5. 

23. 

IV.  27. 
2  TIMOTHY. 

1,  11. 

1   ST.  PETER, 
xvii.  4. 

1,  14. 

xvii.  32. 

17. 

vii.  14. 

2,8. 

xii.  23. 

19. 

XIX.  3. 

3,7. 

vide  iv.  2. 

2,  1. 

xxiii.  1. 

4,3.4. 

XV.  9. 

4- 

-6. 

X.  3. 

6.8. 

xiii.  35. 

TITUS. 

22. 
24. 

23 

xiii.  3,  5. 

Intr.  5.  xiii.  33. 

2,  11. 

XV.  2. 

3,21. 

22 

xiv.  29. 

3,4. 

xviii.  35. 

5,7. 

vii.  14. 

5. 

xix.  10. 
HEBREWS. 

8. 
14. 

iv.  1.  x.  3.  xix. 
xxiii.  3. 

1,  10 

1,  1. 

xi.  1. 

2  ST.  Pt:TER. 

2. 

xi.  24. 

3. 

xiv.  25,  29. 

1,  4. 

xxii.  3. 

6. 

vide  xi.  4. 

3,  13. 

vide  XV.  3.  xviii. 

15. 

8.  9. 

xi.  15. 

13. 

xiv.  29. 

2,  13. 

i.6. 

1    ST.  JOHN. 

14. 

iii.  11.  xix.  4. 

3,  13. 

XV.  32.  xxiii.  15. 

1,  8. 

xxiii.  16. 

14. 

xxi.  1. 

9. 

Intr.  6. 

5.2. 

x.  11,  14. 

2,  15. 

vii.  14. 

5. 

X.  11. 

19. 

vi,  14. 

13.  14. 

iv.  31. 

20. 

xxi.  1. 

6,  18. 

X.  14. 

22. 

23, 

vii.  5.  X.  1,  14, 

7,3. 

XV.  32. 

27. 

xxi.  7. 

21.  24. 

X.  14. 

3,  8. 

ii.  4. 

26. 

X.  4. 

10. 

vii.  13. 

9,11. 

X.  16,  xiii.  32. 

4,  18. 

xiv.  13. 

19. 

iii.  5. 

5.  1. 

xi.  7. 

10,1. 

xvii.  29. 

12. 

xiv.  29. 

15. 

xvii.  33. 

2  ST.  JOHN, 

19.  20. 

xiii.  32. 

22. 

iii.  4. 

11. 

vi.  19. 

29. 

xvii.  5. 

11,  1.6. 

v.  1,  4. 

8.  9.  &c 

v.  5. 

REVELAllON, 

26.  27. 

X.  7. 

12,2. 

xiv.  29. 

5,  5. 

X.  3. 

15. 

Intr.  2. 

12,  3. 

XV.  27. 

BAXTER,  PRINTER,  OXFORD. 


ERRATA. 

ge  X.  note  z.fir  Athen.  read  Athan. 

l^.for  Josh.  11,  11.  read  Josh.  2,  II. 

31. /or  Ps.  73,  74,  14.  read  Ps.  74,  14. 

34,  48,  52. /or  Mills  read  Milles 

42.  line  10. /or  you  read  thee 

70,  and  76.  heading, ^br  Manichism  read  Manicheism 
192.  note  f,  1.  2. /or  defect  read  defeat 

ib.  line  23. /or  nerve  read  nerves 
2 13. /or  <xo(rraha,i  read  ira<rT(Qxs 
234.  heading, /jr  Apastles  read  Apostles 
246.  line  23.  after  Law  dele  comma 

ib.  line  24.  after  disbelieve  iiisert  semicolon 
272./or  Ps.  25,  5.  read  Ps.  23,  5. 


DATE  DUE 


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DEM  CO  38-297