Skip to main content

Full text of "Five books of S. Irenaeus, bishop of Lyons, against heresies"

See other formats 


Google 


This  is  a  digital  copy  of  a  book  that  was  preserved  for  generations  on  library  shelves  before  it  was  carefully  scanned  by  Google  as  part  of  a  project 

to  make  the  world's  books  discoverable  online. 

It  has  survived  long  enough  for  the  copyright  to  expire  and  the  book  to  enter  the  public  domain.  A  public  domain  book  is  one  that  was  never  subject 

to  copyright  or  whose  legal  copyright  term  has  expired.  Whether  a  book  is  in  the  public  domain  may  vary  country  to  country.  Public  domain  books 

are  our  gateways  to  the  past,  representing  a  wealth  of  history,  culture  and  knowledge  that's  often  difficult  to  discover. 

Marks,  notations  and  other  maiginalia  present  in  the  original  volume  will  appear  in  this  file  -  a  reminder  of  this  book's  long  journey  from  the 

publisher  to  a  library  and  finally  to  you. 

Usage  guidelines 

Google  is  proud  to  partner  with  libraries  to  digitize  public  domain  materials  and  make  them  widely  accessible.  Public  domain  books  belong  to  the 
public  and  we  are  merely  their  custodians.  Nevertheless,  this  work  is  expensive,  so  in  order  to  keep  providing  tliis  resource,  we  liave  taken  steps  to 
prevent  abuse  by  commercial  parties,  including  placing  technical  restrictions  on  automated  querying. 
We  also  ask  that  you: 

+  Make  non-commercial  use  of  the  files  We  designed  Google  Book  Search  for  use  by  individuals,  and  we  request  that  you  use  these  files  for 
personal,  non-commercial  purposes. 

+  Refrain  fivm  automated  querying  Do  not  send  automated  queries  of  any  sort  to  Google's  system:  If  you  are  conducting  research  on  machine 
translation,  optical  character  recognition  or  other  areas  where  access  to  a  large  amount  of  text  is  helpful,  please  contact  us.  We  encourage  the 
use  of  public  domain  materials  for  these  purposes  and  may  be  able  to  help. 

+  Maintain  attributionTht  GoogXt  "watermark"  you  see  on  each  file  is  essential  for  in  forming  people  about  this  project  and  helping  them  find 
additional  materials  through  Google  Book  Search.  Please  do  not  remove  it. 

+  Keep  it  legal  Whatever  your  use,  remember  that  you  are  responsible  for  ensuring  that  what  you  are  doing  is  legal.  Do  not  assume  that  just 
because  we  believe  a  book  is  in  the  public  domain  for  users  in  the  United  States,  that  the  work  is  also  in  the  public  domain  for  users  in  other 
countries.  Whether  a  book  is  still  in  copyright  varies  from  country  to  country,  and  we  can't  offer  guidance  on  whether  any  specific  use  of 
any  specific  book  is  allowed.  Please  do  not  assume  that  a  book's  appearance  in  Google  Book  Search  means  it  can  be  used  in  any  manner 
anywhere  in  the  world.  Copyright  infringement  liabili^  can  be  quite  severe. 

About  Google  Book  Search 

Google's  mission  is  to  organize  the  world's  information  and  to  make  it  universally  accessible  and  useful.   Google  Book  Search  helps  readers 
discover  the  world's  books  while  helping  authors  and  publishers  reach  new  audiences.  You  can  search  through  the  full  text  of  this  book  on  the  web 

at|http: //books  .google  .com/I 


r 


(o^^^ 


^  or  TB.  Hot.*  ««'**• 
„niT»i»  »*  ^\^^.t  moo"'  "* 


i 


6  The  Soros.    Legend  of  tJts  Mon  Wisdom. 

its  result  affected  only  tbia  perverted  .^lon ;  perverted,  in 
pretence,  by  Love,  bat  in  reality  by  Presumption) ;  on  aocounfc 
of  Ma  not  having  commanion  with  the  Perfect  Father,  sa 
the  Mind  alao  bad.  Now  the  Passion  which  this  ^on  con- 
oeived  woe  searohing  after  the  Father.  Fxir  he  would  fain, 
they  say,  comprdiend  Hia  greatness.  Next,  they  add,  not 
being  able,  becaose  it  was  a  thing  impossible  which  he  waa 
attempting,  he  was  in  a  very  intense  inward  strife,  because 
of  the  vastness  of  that  Deep,  and  the  unsearchable  nature 
of  the  Father,  and  his  yearning  after  him.  Which  things 
continually  urging  him  onward,  he  would  at  length  have 
been  absorbed  by  His  delightsomeness,  and  resolved  into 
His  whole  being,  had  he  not  met  with  that  power  which 
Bupportfi  and  guards  all  things,  excepting  only  the  great- 
ness which  is  unspeakable.  And  to  this  power  they  give 
the  name  also  of  Horos,  that  is,  Order,  or  Limit.  And  by  this, 
that  youngest  ./Eon,  they  say,  was  restrained  and  steadied ; 
and  having  hardly  returned  to  himself  and  become  convinced 
that  the  Father  is  incomprehensible,  he  put  off  hia  former 
intention,  together  with  the  impression  which  had  come  up- 
on him  &om  that  astounding  wonder  t 

And  some  of  them  make  a  kind  of  legend  of  that  which 
befel  Wisdom,  and  her  recovery  :  as  though  she  having  at- 
tempted a  thing  impossible  and  inconceivable,  brought  forth 
a  substance  without  form ;  even  as  it  was  natural  for  her, 
being  a  female,  to  bring  forth".  And  on  considering  her 
ofiapring,  they  add,  she  was  first  of  all  vexed,  because  of  the 
imperfect  birth,  then  affrighted,  lest  her  being  itself  might 
prove  incapable  of  perfection ';  and  upon  that  she  was  beside 
herself,  and  in  despair,  enquiring  the  cause,  and  how  she 
might  conceal  what  happened.  And  that  being  sore  beset 
with  these  passions,  she  took  a  turn,  and  endeavoured  to 
hasten  back  to  the  Father,  and  having  ventured  a  certain  way, 
faQed  tiu^ugh  weakness,  and  became  a  snppllant  to  the 
Father,  and  that  she  was  joined  in  her  supplication  by  the 
cither  jEona,  especially  by  the  Mind. 

"  Bccording  Id  the  nature  nhich  she  had     M  W  ipnatjCium  ha^l,  Lai. 
thHt  being  a  Temsle  slie  should  be  &>:.■■ 


8  'Jetut'  a  'perfid  Emanation'  from  the  Mont, 

^onsis  the  original  lacomprelienBJble  nature  of  the  FaUier: 

-  but  to  liini  who  is  the  Father's  oE&pring  and  Son  it  is  Hia 
being  comprehenflible  by  him;  which  indeed  is  what  makes 
him  Hia  equal.  These  then  were  the  proceedings  among 
them  of  the  newly  produced  Mon,  Christ. 

The  one  Spirit,  again,  the  Holy  one,  for  his  part  instmcted 
them  to  give  thanks  for  being  all  made  mutually  eqnal,  and 
guided  them  to  the  true  rest. 

And  so  they  say  the  ^ons  were  constituted,  eqnal  in  form 
and  in  purpose ;  having  all  become  Minds ;  and  all,  Words ; 
and  all.  Men;  and  all,  Christs;  and  the  females  in  like  man- 
ner, all,  Truths;  and  all.  Lives;  and  Spirits,  and  Churches. 

And  it  is  added,  that  hereupon  all  things  being  confirmed, 
and  come  to  perfect  rest,  with  great  joy  say  hymns  to  the 
First  Father,  taking  their  share  in  high  festal  gladness. 

And  that  on  account  of  this  benefit,  with  one  will  and 
mind,  the  whole  Pleroma  of  -lEone,  Christ  and  the  Spirit 
consenting,  and  their  Father  setting  his  seal, — each,  I  say 
of  the  ^ons  severally  contributed  whatever  he  had  most 
beautiful  and  blooming  in  himself;  and  having  put  in  each 
his  share,  and  fitly  combined  the  same,  and  harmoniously 
1- united  them, ^^ey  produced  a  most  perfect  Emanation'  to 
the  honour  and  glory  of  Him  who  is  the  Deep,  the  beauty 
and  star  of  their  Pleroma,  even  their  perfect  iruifc,  Jesns^ 
who  was  also  called  Saviour,  and  Christ,  and  the  Word,  as 
a  son  ia  called  after  his  father;  and  All,  because  he  is  of 
them  all. 

Moreover,  that  as  body-guards  to  themselves,  to  their  own 
honour,  they  produced  ^o  Angels,  of  the  same  nature  with 

These  then  are  the  transactions  spoken  of  by  them  as  tak- 

—  ing  place  within  the  Pleroma;  first,  what  became  subject  to 
passion,  and  well  nigh  lost  itself  as  it  were  in  a  vast  and  in- 
tricate matter*,  trying  to  search  out  the  Father;  next,  the 
composition,  equivalent  to  six  ^ona  in  one,  of  him  who  is 
called  Order,  and  the  Cross,  and  the  Redeemer  and  the 
Assertor  of  Liberty  and  the  Assigner  of  bounds,  and  Main- 

_  tainera   of  causes ;   then  the   -production,  by  their  Father, 


12  Tramsacti<m»iinth(mtth>ePleroma.  Misfortunes  of Achamoth. 
Chap,   also  they  give  iihe  name  of  Achamothj  being  excluded^  with 


all  PaBsion^  firom  the  Pleromaj  and  abiding  in  certain  shadows 
and  Toid  places^  did  there  of  necessity^  as  they  affirm,  effer- 
yescej  being  turned  out  of  the  Lights  and  the  Fleroma,  with- 
out form  or  kind^  as  an  abortion,  because  she  had  not  oom- 
preheiided  anjrthing.  Hereupon,  they  add,  the  superior 
Ohriflt  pitying  her^  and  overshadowing  her  by  the  inter- 
vention of  him  who  is  the  Cross,  did  of  his  own  powgr  bring 
her  into  form;  such  form  as  implies  resemblance  to^^^Tin 
substance  only,  and  not  in  knowledge.  And  having  done  this 
he  has  turned  back,  withdrawing  his  power,  and  left  her  to 
herself;  in  order  that  perceiving  her  calamity,  in  that  she 
was  separated  from  the  Fleroma,  she  might  aim  at  the  things 
which  are  more  excellent;  having  a  kind  of  savour  of  incor- 
ruption,  left  in  her  by  Christ  and  the  Holy  Spirit.  And  that 
tbifl  ^'fl  why  °^"  i°  nnllnfl  li^  both  names,  namely.  Wisdom,  fix)m 
her  parent,  ^for  that  which  produced  l^pr  i^  gsaJlrid  WiadnTn) 
and  thft  Hply  ^^^«^tfi  fiom  the  spirit  which  attends  on  (Jhnst. 
Further,  that  having  received  form  and  consciousness,  but 
being  presently  left  void  of  the  Invisible  Word  who  was  with 
her,  that  is,  Christ,  she  set  herself  to  search  out  the  Light 
which  had  forsaken  her,  but  was  unable  to  attain  unto  it, 
because  she  was  forbidden  by  the  power  of  Order  (or  Limit). 
And  that  at  this  point  of  time.  Order,  checking  her  in  her 
onward  impulse,  uttered  the  word  lAO  (JEHOVAH) ;  frx)m 
which  the  Holy  Name,  JEHOVAH,  they  say,  had  its  origin. 
And  that  she,  unable  to  pass  by  the  said  Order,  because  of 
her  being  entangled  with  her  affliction,  and  thus  left  alone 
without,  sank  under  every  part  of  her  affliction,  manifold 
and  various  as  it  was :  and  so  had  to  endure,  first  grief, 
because  she  could  not  attain  to  her  end;  then  fear  of  the  Life 
forsaking  her,  even  as  the  Light  had  done ;  and  besides  these 
perplexity,  and  the  whole  together  in  ignorance.  And  notr 
ad  hOT  moth€g;JMbft.fast  Wisdom,  who  is  alao^an  ^on,  did, 
she  simply  endure  alternation  in  her  passions,  but  even  ab* 
solute  contrariety;  another  tendency  also  having  befallen 
her,  that  of  conversion  to  him  who  gave  her  life. 
^  2.      .  This^  they  say,  was  the  composition  and  beinjj  of  matter 


1-t  Deliverance  of  Aehamoth  by  the  Swviowr, 


Ibac   this  then,  in  conformity  with  their  tieory,  we  ought  to 

F — '■ —  imagine,  fountains  and  rivers,  and  whatsoeTer  other  waters 
are  aweet,  derived  their  origin,  and  not  from  her  tears :  it 
being  incredible,  since  the  qoality  of  the  tears  is  one  and 
the  same,  that  both  the  salt  and  aweet  waters  proceeded 
from  them.     Bat  this  is  more  credible,  that  the  one  came  of 

her  tearsj  the  other  of  her  sweat for  J^ 

such  are  the  fitting  fruits  of  their  theory.  '* 

i  5.  Thnir  Miitihru'  thriiij  having  travelled  through  her  whole 
calamity,  and  only  just  begun  to  surmount  it,  betook  her- 
self, as  they  say,  !;2_s.upplication^f^h6-iight_wMch  had 
left  her,  that  is,  of  the  Christt  Bnt  he,  having  returned  totte 
Heroma,  shraSl','!  suppose,  from  the  trouble  of  descending 
a  second  time,  and  rather  sent  out  to  her  the  Comforter,  that 
is  the  Saviour ;  the  Father  having  yielded  unto  him  all  hia 
power,  and  delivered  every  thing  to  be  under  his  authority; 
and  the  ^^ons  too  in  like  jnanner,  that  vn  him  all  things 

at,  1, 16,  ghould  be  oreated^^iiig^le  avd  invisible,  Thrones,  Deities, 
Dommione,  He  is  sent  forth  to  her,  witn?Ee~  Angels  which 
were  formed  at  the  same  time  with  him. 

Thereupon  Achamoth,  reverencing  him,  as  they  say,  first 
put  on  a  veil  out  of  baahfulness ;  but  afterwards  beholding 
bi'm  with  all  his  rich  shew  of  fruit,  hastened  towards  him, 
receiving  power  to  do  so,  by  hia  manifestation.  He,  they 
say,  reduced  her  into  form,  vnth.euchJbrmation'aaJmpliea 
perfect  knowledge,  and  acheived  t^^  ^T^l'?p;oFf"^''p"-'"iinnR. 
He  segaratei.them.  frgm  Titr;  Tia  Ai,\  p^jj  pnt.;ri»lYTiiPfTlo/><! 
them;  to  annihilate  them  being  impossible,  becanae  now 
they  were  habitmd  and  strongJK  But  he  put  them  apart  by 
themselves,  then  mingled  and  consolidated  them,  and  changed 

-riSai.  them  from  incorporal  accidents*  into  matter  still  incorporeal. 
Next  accordingly  he  wrought  in  them  aptitude  and  a  peculiar 
nature,  that  they  might  enter  into  combinations  and  bodies : 
so  that  two  substances  might  come  into  being ;  the  one  bad, 
liable  to  the  Passions ;  the  other  intelligent,  capable  of  Con- 
version. And  for  this  cause,  they  say  that  our  Saviour  was 
virtually  the  Framer  of  the  Universe. 

Moreover  that  Achamoth  being  delivered  from  her  troubla^ 


I  18     JTfca  '  eiMlUf,'  Oe  '  mMmV  ami  Aa  'ifirikimV  ■«.  J   \r<£ 

c— i«boh»iJ»twuii»crfMflUf»i>a^f  Jifea»iiig  M^ 

of  ■  ■pirihiJ  <ag  [j^SS^g]-  Bnt  lAermdil,  O^  H7,  j^. 

Aeco^KitAiimwm^Saniamitmiaim,amTmj,maia  j^ 

&«n  fledi,  dw  ot^  of  avK.  a^ 

16.        Bat  the  albfa^  rf^o-  Maa«r  Aflwwrti,  lAmtt^m  ^^ 

Imn— Ml  prrnpiMit  in  hrr  iw^ihiinihliiM  iif  Ihii  rtifcifc  wfciili 
WMtaacn  fliB  8«rioar,b«iy  of  fte  waneiBlMliiiiM  willt  the 
Mnftir  nprritnil, — warn  vnkaam*  em  to  the  DwMiirgBB,  ae 
dM^afiiiB.  And  they  mj  it  w  eetieUj  lodged  ia  ^m 
withoat  Idi  oonedoDiiHe^  in  order  thst  tj  Urn  iMving 
liem  ecnvKin  tlieaoal  irUch  henade^  e&d  in  Ihin  iiiil<iiel 
bo^,  aad  hsriag  tberein,  like  en  imbom  bebe  leoeired 
grawth,  it  in%kt  be  made  raadf  to  ednit  the  perfect  Word, 
^lat  epiiitnal  Ifan  therefore  iraa  galmcwn,  as  they  saj,  to 
tbeD^Smyos,  who  waa  aowa  bj  Wgdom'in  the  natmal 
mm  ai  jbe  moroaii  of  hia  lir»thiiig  intoj^sjjo^rils,  and 
that  throngt  an  mebable~l%'naenc«.  F<^  as  he  knew  not  his 
Mnthff ^  po  neitber  did  he  know  Iict-  se^T  Aad  HuB'same 
seed  they  affitm  also  to  be  the  Chorch,  corresponding  to  the 
Chordi  above. 

And  with  this  they  majptain  their  inward  being  to  be  com- 
pleted ;  as  thoQgfa  they  had  their  animal  soul  &om  the  Demi- 
nrgoB,  their  body  from  the  dost  of  the  Earth,  and  their  flesh- 
ly part  from  ita  matter,  whDe  the  spiritual  Man  comes  from 
their  Mother  Achamoth. 
CB«f.  There  being  then  three  principles ;  the  material,  first  of 
-^ —  all,  which  they  call  also  that  on  the  left  hand,  necessarQy,  aa 
they  affirm,  perishes,  as  being  incapable  of  receiving  any 
breath  of  incorrnption.  Bat  the  animal  principle,  which 
they  denominate  likewise  that  on  the  right  bond,  as  being 
midway  between  the  spiritual  and  material,  departs  in  that 
direction,  tcwar'^s  which  it  makes  itself  incline.  As  to  the 
Bpiritnal  part,  they  say  it  is  sent  forth,  in  order  that  being  here 
joined  to  the  anim^,  it  may  foe  fashioned,  sharing  the  disci- 
pline thereof  in  its  conversation  here.-.  And  this  they  say  is 
\}^f'  the  «alt  and  the  light  of  the  iporld.  For  the  animal  principle 
had  need  of  oatward  and  sensible  discipline  of  varions  kinds. 
By  such  they  say,  the  world  itself  was  framed,  and  what  i» 


20  QraaB  immoraiUy  of  the  VaierUiimani. 

heoAt  God's  Eingdoin.  Thus,  in  the  first  place,  they  eat  in- 
differently of  things  sacrificed  to  idols,  not  esteeming  them- 
Belyes  at  all  stained  thereby.  And  at  every  holiday  amnse- 
ment  of  the  Gentiles,  takhig  place  in  KonoTir"6f'i3ie''idDls, 
they  are  first  to  assemble ;  soine  of  them  iiot  even  abstaimgLg 
£rom  iESTTRTxriBrovSrSpi^^  by  God'inTman,  of 

combats  with  wild  beasts,  and  of  single  fight.  Others  again, 
who  are  the  slayes  of  all  fieshly  pleasm*es,  even  unto  loathing, 
say  that  ''The  carnal  things  are  for  the  carnal,  and  the 
spiritnal  things  for  the  spiritual,  being  so  assigned.''  Some 
of  them  privately  corrapt  the  women  who  are  instructed 
by  them  in  this  doctrine;  as  many  times  certain  have  con- 
fessed, together  with  the  rest  of  their  error ;  such  I  mean 
as  had  been  seduced  bj^  one  or  other  of  them,  and  had 
alterwards^turneSTto  the  Church  orUod.  Otheris  even 
publicEfy,  casting  off  ^  sEame,  whatsoever  women  they  have 
a  &ncy  for,  they  force  away  fix>m  their  husbands  and  account 
their  own  wives.>(A  third  sort  again,  pretending  at  first 
to  live  in  all  honour,  as  with  sisters,  in  process  of  time  have 
been  exposed ;  the  sister  becoming  pregnant  by  fliflLbrother. 
$  4.  Yea,  and  they  have  many  other  abominable  and  godless 
practices.  And  while  they  run  down  us,  who  keep  ourselves 
through  the  fear  of  God,  firom  sinning  so  much  as  in  thought 
or  word,  for  being  unlearned  and  knowing  nothing ;  them- 
^ftlvftft  iJnajmn.f^l^  ^bove  measure.  underJihe  namea..of  Per- 
fect, and  Seeds  of  Election.  For  we,  they  affirm,  receive 
Grace  Tobe  used  only ;  and  therefore  it  will  be  taken  from 
us  \  But  they  have  their  grace  as  a  possession  of  their  own, 
having  come  down  firom  above,  firom  the  nitispeiBkable  and 
i^vrtot  IJnnameable  Combination^ ;  and  therefore  it  will  be  added 
unto  them.  , 

For  which  cause,  they  add,  it  is  right  for  them  in  every 
way,  to  be  always  practising  the  mystery  of  Combination. 
And  of  this  they  convince  the  foolish,  their  words  being 
literally  such  as  these :  ''  Whosoever  being  merely  in  the 
world,'  hath  not  loved  a  woman,  so  as  that  she  shotdd  give 

^  Alluding  to  St.  Luke  six.  26.  appear  to  be  takeii,bT  profane  and  abmni- 

1  O  KQO'fi^,  itvh  atf 0>idv,  phrases  which    naole  parody,  from  St  John  17.  Mtutugt* 


24  Valetiiinian  perversion  of  Holy  Scripffure  chwracteriaed. 

thetnBeWes  tliey  agajn  subdivide,  saying,  Some  ore  naturally 
good,  some  naturally  bad ;  the  good  being  these,  which  are 
filled  to  receive  that  seed,  while  those  which  are  naturally 
bad  never  could  exhibit  that  seed  in  themselres. 

Now  BQch  being  their  Theory',  which  neither  Prophet* 
proclaimed,  nor  the  Lord  tanght,  nor  Apostles  delivered; 
whereby  they  flatter  themselvea  that  they  know  more  con- 
cerning the  nniverse  tha|i  all  others,  reading  it,  ont  of  what 
was  never  written,  and  as  the  aaying  is.  stadying  to  twist 
ropes  ont  of  sand ;  they  endeavour  plausibly  to  accommodate 
to  what. has  been  said  either  Parables  of  our  Lord,  or  pro- 
phetio  sayinga  or  diBoouraea  of  the  Apostles,  that  their  fic- 
tion may  not  apgear  to  be  without  witnesSj^  The 
deed  and  connection  of  the  Scriptures  they  overpass,  and  as 
mnch  as  in  them  lies,  disjoin  the  members  of  the  Truth. 
_^rti\  they  transfer  and  transform,  and  make  one  thing  ont  of 
another,  and  so  deceive  many,  by  their  perverse  skill  in  tack- 
ing together  the  Lord's  oracles  which  they  so  apply.  Much 
as  if  there  were  an  image  of  a  king,  made  beautiful  ont  of 
brilhant  pebbles  by  some  skilful  artificer,  and  one  should  do 
away  with  the  form  of  man  which  exists  in  it,  and  transfer 
those  pebbles,  and  re-adapt  them ;  and  when  he  had  made 
a  form  of  a  dog,  or  a  fox,  and  that  vilely  put  together,  should 
then  defim'tively  affirm  this  to  be  that  beautiful  Image  of  the 
iKing  which  the  skilful  Artist  constructed  j  pointing  out  the 
pebbles  which  were  well  combined  by  the  first  work-man  to 
make  the  Image  of  the  King,  but  ill  transferred  by  the 

'"  later  one  into  the  form  of  a  dog :  and  as  if  by  the  vain  shew  * 
of  the  pebbles  he  should  beguile  the  more  unskilful,  such  as 
have  no  conception  of  a  royal  form,  and  persuade  them  that 
this  unsound  form  of  a  fox  is  that  same  beautiful  im^e  of 
the  King.  In  the  same  way,  I  say,  these  also,  having  atitohed 
together  some  old  women's  fables,  then  drag  off  from  this 
quarter  and  that  words  and  sayings  and  parables;  endeavour- 
ing to  adapt  the  Oracles  of  God  to  their  fables. 

,    Jk,  Now  as  to  their  adaptations  to  things  within  '  the  Pleroma_^ 
we  have  said  enough.     As  to  those  Scriptural  truths  whiclv- 

*  ir  Tolt  To5  nXw"""'"!  I*''  y^f^-  "  int'*  Plproin*,"  reading  Imt. 


28   QwuticiMUerprdaJtumoffkeFr^^ 

wiik  Ood,  (xtidjhe  Ward  was  Ood;  He  was  «»  ihe  hegiimmg 
with  Qod,  Bering  before  distmgaiBhed  Ae  tibiee;,  God,  and 
tthe  Begmning,  and  the  Word,  he  again  nnitea  them :  to  in- 
dicate at  the  same  time  the  emanation  of  each  of  them,— of 
the  Son  and  the  Word,  and  their  miion  also  with  one  ano? 
fher  and  with  the  Father.  For  in  Ae  Father  and  of  the 
Father  is  the  Beginning,  and  of  Ae  Beginning  is  the  Word. 
Well  therefore  said  he^®.  In  tkeheginmngwaM  tk$  Word;  for 
he  was  in  the  Son :  and  ike  Ward  w(u  wiih  Ood;  tear  so  was 
the  Beginning :  and  the  Word  was  God,  by  waj  of  infiarenoe; 
for  that  which  is  begotten  of  God,  is  God.  7%e  same  woe 
in  ike  Beginning  wiih  Ood,  pointed  ont  Ae  order  of  the 

^^<^  Production.  JU  thinge  were  made  by  Him,  and  wUhoui 
Hhn  was  not  any  ihing  made :  that  is,  to  all  JBans  after 
him  the  Word  was  the  cause  of  Form  and  Birth.  Bnt 
(saith  be)  That  which  took  place  in  him  is  Life.  Here 
He  hath  given  tokens  again  of  a  Ck>mbination  [of  .ZBons]  *: 
in  saying  that  all  things  were  made  bj  Him,  but  that  ''Life 
is  in  Him.''    This  Life  then  which  took  place  in  BQm  is  more 

*.«lMwr^  properly  Bjsown*,  being  within  Him,  than  thethingswhichare 
wrought  by  Him ;  for  thej  exist  with  Him,  and  by  Him  bear 

Ib.9.i.  finit.  And  Bmoehe  adds  "and  the  L^e  was  ihe  Light  of  men/* 
by  expressing  the  term  Man,  he  signified  also  the  ChtErch 
under  the  same  title  with  Man,  so  by  the  one  name  to  set  forth 
the  oommmiion  of  the  two  which  make  np  the  pair.  For 
''of  the  Word  and  Life  are  prodnceid  the  Man  and  the 
Church.''  And  He  calls  the  Life  the  Light  ef  men,  becaose 
they  are  enlightened  thereby,  that  is,  formed  and  manifested. 

^piuTr  And  this  Paid  also  speaks  of:  " JV>r  whaisoever  doth  make 
nuxnifest  is  Light/'  Accordingly  since  the  Church  and  the 
Man  were  manifested  and  brought  into  being  by  the  Life, 
therefore  he  is  called  their  Light. 

Upon  the  whole,  John  in  these  statements  hath  clearly  set 
forth,  among  other  things,  the  second  quaternion.  The  word 
and  the  life.  The  man  and  the  Church.  Yea,  and  he  hath  indi- 
cated also  the  first  quaternion.  For  speaking  of  the  Saviour, 
and  affirming  that  all  things  without  the  Pleroma  were  form< 

'  [Namely  A^f  and  Ztt^J] 


Rule  of  Faith  i3vt(mg1umt  tlie  OathoUc  Ohureh.        S3 

• 

refatation ;  we  have  thongbt  it  well  to  point  out  firsts  wherein 
the  parents  themselveB  of  this  fable  vary  fix)m  each  other, 
as  being  of  various  spirits  of  Error.  For  indeed  one  may 
hereby  accn^tely  discern^  even  before  onr  proof,  the  cer- 
tainty of  the  tmth  proclaimed  by  the  Chnrch^  and  their  i 
perverted!  and  fiilse  statement.  «;j^^ 

For,  as  to  the  Chnrch,  dispersed  as  she  is  through  the  whole   Chap* 
woidd  unto  the  ends  of  the  earth,  yet  having  received  from — r-j — 
the  Apostles  and  their  disciples  the  Faith  in  One  Qtod  the 
Father  Almighty,  Who  made  the  Hea/oen  and  the  earth  a/nd  -^cti  xir. 
the  $ea3  and  all  that  is  therein;  and  in  one  Christ  Jesus,  the 
Son  of  Qod,  Who  was  made  flesh  for  our  salvation ;  and  in  the 
Holy  Qhost,  Who  by  the  Prophets  declared  the  CEconomies, 
and  the  Advents,  and  the  Birth  of  a  Virgin,  and  the  Pas- 
sion, and  the  Bising  firom  the  dead,  and  the  bodily  Ascension 
into  Heaven  of  the  Beloved,  Chbist  Jbsus  our  Loed,  and  His  s  jj^^. 
Comingfiroin  the  Heavens  in  the  glory  of  the  Father,  to  sum  up  J*J?|^ 
all  thmge*  bjid  to  raise  up  all  flesh  of  all  human  naturS]^  that  r&v4rra, 
to  Christ  Jbsus,  our  Lord  and  God,  and  Saviour  and  King,    ^  '  *   ' 
according  to  the  good  pleasure  of  the  Invisible  Father,  every  fo^^ 
knee  may  how,  of  things  tn  Heaven  cmd  in  EaHh  and  under 
the  Eaaih,  amd  that  every  tongue  may  confess  to  Kim,  and 
He  may  administer  just  judgment  to  them  all;   that  is, 
may  both  send  into  the  everlasting  fire  the  spiritual  things  o/Eph.vi. 
wickedness,  as  well  angels  that  have  transgressed  and  passed 
into  revolt,  as  the  ungodly  and  ujijust  and  lawless  and 
blasphemous  among  men;   and  also  to  the  righteous  and 
holy,  and  to  such  as  have  kept  His  commandments  and 
persevered  in  ^s  love,  whether  firom  the  first  or  after  peni- 
tency,  may  fireely  give  life,  grant  incorruption,  and  compass 
for  them  eternal  glory : — 

This  preaching  and  this  faith,  the  Qhurch,  as  we  said     $  2. 
before,  dispersed  as  she  is  in  the  whole  world,  keeps  diligent- 
ly, as  though  she  dwelt  but  in  one  house :  and  her  belief  herein  ^•«  '^f^* 
is  just  as  if  she  had  one  only  soul,  and  the  same  heart,  and  LXX. 
she  proclaims  and  teaches  and  delivers  these  things  harmo- 
niously, as  possessing  one  mouth.    Thus,  while  the  lan- 
guages of  the  world  differ,  the  tenor  of  the  tradition  is  one 


pemwtied  to  he  &tploted  by  the  OhurcVa  cJUldren.      8§ 

mereif  on  all  men:  er  in  tliankiiig  Him  for  the  pnrpose 
of  the  WoBD  of  God  in  becoming  flesh  and  suffering :  or  in 
declaring  why  Hie  coming  of  the  Son  of  God  is  made  mani* 
fest  in  the  last  times,  that  is,  in  the  end,  being  as  it  is  the 
Beginning;  or  in  unfolding  whatever  is  ootitained  in  the 
Scriptures  concerning  the  end,  and  the  things  to  6ojne ;  also 
in  not  keeping  silence  as  to  the  cause  of  Gt>d's  making  the 
rejected  nations  to  be  feUow-hevrB  and  of  one  body,  amd  Ephe«.iil. 
paHahera  with  the  saints :  or  in  proclaiming  how  this  poor  ' 
mortal  flesh  shall  put  on  vmmiortality  a/nd  the  corruptible  i  Cor.  xr. 
incorrupUon :  and  in  proclaiming  how  He  saith,  That  which  lum.  ix. 
is  not  a  people,  is  a  people,  and  she  who  is  not  beloved  is  ^' 
beloved;  and  how  the  children  of  the  desolate  ore  more  tha/n  In.  Uy,  i. 
of  her  tha$  hath  a/n  hvsbamd.    For  in  regard  of  these  things^ 
and  such  as  are  like  them,  did  the  Apostle  exclaim.  Oh  the  Bran,  zl 
depth  of  the  riches  both  of  the  wisdom  amd  "knowledge  of 
Hod !  how  unsea/rchdble  are  Ris  judgements,  amd  His  ways 
past  finding  out  I — and  not  as  perversely  devising  one  abovO 
the  Creator  and  Artificer,  their  own  Mother  and  His,  the 
mental  Fruit*  of  a  stray  ^on,  and  in  proceeding  to  such  *  '^^^Mif- 
a  point  of  blasphemy :  nor  in  feigning  again  the  Pleroma 
above  her,  sometimes  thirtySiBons,  sometimes  an  inuume- 
rable  tribe :  as  these  teachers  afiSrm,  who  are  truly  void  of 
Dijrine  understanding;  whereas  the  real  Church  hath  all 
one  and  the  same  faith  throughout  the  world,  as  we  have 
said  before. 

Let  us  now  take  a  view  also  of  the  unstable  mind  of  Chap. 
these  men  being  as  they  are  some  two  or  three,  how  they     *  |^ 
make  not  the   same   statements  on  the    same  subjects; 
but  in  their  matter  and  their  terms  contradict  one  another. 

Thus  he  who  first  adapted  his  principles,  from  the  heresy 
called  Gnostic,  to  the  peculiar  stamp  of  his  school,  namely  Ya- 
lentinus,bare  his  dry  fruit^  as  follows.  He  defined  that  there 
is  a  Duad  which  cannot  be  named,  whereof  the  one  part  is 
called  Ineffable,  the  other  Silence,    Then  that  from  this 

t  Thbrtfi  it  the  Latlo  reading,  the  >>  ^(npo^^^/fy,  a  word  not  used  else- 
Greek  haa'Ofitf,  but  it  it  confectured  that  where,  bat  translated  thus^  accordiiu;  to 
the  error  aroee  from  the  As=80  beipg  the  analogy  of  other  compounds  ux>m 
accadentally  changed  into  A = 1.  dtop4m. 


40  Mixrh,  the  fororurmer  of'AntichiiaL  ' 

Book  1.  for  wLioh  cause  He  is  also  called^  they  say^  Accepted  ^^  becanse 
^  cMox^  all  the  Fleroma  acpepted  Him :  others  aflSnn  that  He  ema- 
nated from  those  ten  ^ons  onlj^  who  sprang  out  of  The  Word 
and  The  Infe^  and  that  He  is  Uierefo^e  called  The  Word  and 
The  LifOj  preserving  His  Progenitors' names.  Others  say^  He 
was  produced  of  the  twelye  ^ons^  who  sprang  firom  The 
Man  and  the  Churchy  and  therefore  that  He  professes  Him- 
self Son  of  Man^  as  beiag  a  descendant  of  the  Man.  While 
others  say  that  He  was  framed  by  Christ  and  the  Holy  Ghost^ 
who  had  been  produced  for  the  full  confirmation  of  the 
Fleroma:  and  that  on  this  account  He  is  called  Christy  pre- 
serving the  name  of  His  father  from  whom  He  emanated. 
'fa^^M  And  certain  other  romancers  ^  (so  to  call  them)  of  their 
number^  say  that  the  Forefather  of  all^  and  First  Beginnings 
and  First  Liconceivable^  is  called  Man^  and  that  this  is  the 
great  and  hidden  Mystery^  namely  that  the  Power  which 
is  above  all  kinds^  and  includes  all  creatures^  is  called  Man : 
and  that  therefore  the  Saviour  calls  Himself  Son  of  Man. 
^\l*  "^A  certain  other  also  there  is  of  their  party^  boasting 
£  I  *  to  be  a  corrector  of  his  own  Teacher  (and  his  name  is 
Mark)s  most  skilful  in  magical  jugglery :  whereby  he  hath 
led  astray  and  brought  over  to  himself  both  many  men  and 
not  a  few  women^  as  though  he  were  most  knowing  and 
perfect^  and  endowed  with  exceeding  power  from  the  regions 
which  are  beyond  sight  and  name : — ^thus  being  truly  in  a 
manner  the  Forerunner  of  Antichrist '^^  For  mingliiig 
the  toys  of  Anazilaus®  with  the  wickedness  of  those 
who  are  called  Magi^  he  is  supposed  thereby  to  work 
miracles^  among  those  who  have  not  sense^  and  have  wan- 
dered from  their  right  mind. 
}  2.  Pretending  to  offer  the  Eucharist  in  cups  mingled  with 
winoj  and  extending  the  word  of  invocation  to  unusual 

B  Thif  section  it  translated  from  the  15;  28. 11 ;  80. 8)  as  writing  on  Natural 

old  IM^,  the  Greek  of   Epiphanius  Magic.      He  pla^^ed  this    trick   with 

giTingonljr  thesuhstance  witnsomeof  sulphur;  putting  it  hot  in  a  new  oup, 

tiie  phrases.  with  burning  coals  under  it,  and  oanr- 

>  Is  not  this  the  first  instance  of  the  ins  it  ahout  at  a  feast,  he  cast  hj  the 
use  of  this  phrase,  so  common  in  the  reflection  of  the  blaze  a  frightAil  pale- 
Church  for  describing  certain  fionns  of  ness,  like  that  of  death,  in  the  counte* 
Heresj  and  Sin  f  nance  of  the  guesu.  rliny,  26.  16,** 

o  ."A  Physician  quoted  hj  Pliny  (25.  Massuet  in  loe. 


•  such  spirits^  receiving  commands  firom  them^  and  speaking 
when  they  will^  are  rotten  and  helpless^  and  daring  and  im- 
pudent^ sent  out  by  Satan  to  deceive  and  destroy  those^  who 
.keep  not  steadily  braced. that  faith^  which  they  received^  by 
the  Church  firom  the  beginning. 

And  that  love-potions  and  charms^  with  a  view  to  insult-  $  ^* 
ing  their  very  persons^  are  employed  by  this  Mark  against 
.some  of  the  women^  though  not  perhaps  all;  themselves 
in  many  cases  have  confessed^  on  their  return  to  the  Church 
of  €k>d ;  that  they  were  bodily  ill-used  by  him^  and  that  they 
loved  him  with  a  mad  fondness.  Yea^  and  a  certain  Deacon 
teoj  from  among  ours  in  Asia^  Jiaving  received  him  into  his  . 
housOj  fell  into  this  calamity :  his  wife^  who  was  beautiful, 
being  corrupted  both  in  mind  and  body  by  this  sorcerer,  and 
having  followed  him  a  long  time.  Afterwards  the  brethren 
having  with  much  toil  converted  her,  she  continued  her 
whole  life  in  the  rank  of  a  Penifcent,  mourning  and  weeping 
the  corruption  which  had  befallen  her  by  the  sorcerer. 

And  certain  disciples  too  of  his,  lurking  about  in  the  same  ^  6. 
ways,  have  deceived  and  corrupted  silly  women  not  a  few, 
proclaiming  themselves  perfect;  as  though  none  might 
compare  with  the  greatness  of  their  knowledge,  not  though 
you  mention  Paul  or  Peter,  or  amy  other  of  the  Apostles : 
but  that  they  knew  more  than  all,  and  had  alone  drunk  in 
the  greatness  of  the  knowledge  of  the  unspeakable  Power, 
and  that  they  are  on  high  above  all  power :  wherefore  g^o 
they  do  all  tlungs  freely,  having  no  fear  in  anything :  they 
becoming,  because  of  their  Bedemption  ^,  exempt  from  the '  See  be- 
bold  and  sight  of  the  Judge.  And  even  if  he  were  to  lay  '^* 
hold  on  them,  presenting  themselves  to  him  with  their 
redemption  they  would  say  thus :  "  0  partner  of  the  Throne  of 
Qod  and  of  the  mystical  Silence  before  the  world  ^,  be- 
cause of  whom  the  Great  Powers  continually  beholding 
the  face  of  the  Father,  having  thee  for  their  guide  and 
usher,  keep  drawing  upwards  the  forms  of  themselves, 
which  that  female  of  high  daring'  imagined,  and  for  the 

«  I.  e..   The    Supreme   Sophia,   or       »  I.  e.,  Achamoth.    See  c.  iv. 
Wifdom. 


MwrV$fwnJta8y  about  the  letters  of  the  Alphabet,       47 

he  says  ^'it  is  the  fonntain  of  all  disconrse^  and  the  begin- 
ning of  all  sounds  and  the  utterance  of  all  that  is  unspeak- 
able^ and  the  mouth  of  that  still  Silence.  And  this  indeed 
is  her  body :  but  do  thou,  lifting  on  high  the  thought  of 
thj  mind,  hear  firom  the  mouth  of  Truth  the  self-produc- 
ing Word,  which  also  conyeys  the  Father/^ 

Now  upon  her  saying  this,  ''the  Truth  (he  says)  §  4. 
looked  upon  him,  and  opened  her  mouth  and  spake  a  Word ; 
and  the  Word  became  a  Name,  and  it  became  that  Name, 
which  we  know  and  speak,  Christ  Jesus :  which  Name  as 
soon  as  she  had  pronounced,  she  became  silent.  And  while 
Mark  was  looking  for  her  to  say  something  more,  the 
Quaternion  again  coming  forward  saith.  Thou  didst  esteem 
as  contemptible  that  Word,  which  thou  heardest  firom  the 
mouth  of  Truth.  It  is  not  that  which  thou  knowest  and 
thinkest,  an  old  name.  Nay,  thou  hast  the  sound  of  it  only, 
but  knowest  not  its  meaning.  For  as  to  JEST7S,  it  is  the 
name  of  the  Sign^  being  six  letters,  known  by  all  who  are 
of  His  calling.  But  that  which  exists  among  the  JBons  of 
the  Reroma,  having  many  parts,  is  of  another  form,  and  of 
a  different  stamp,  known  by  those  of  that  plac0  who  are  akin 
to  him ;  whose  magnitudes  are  with  him  continually. 

''  These  twenty-four  letters  then  which  are  among  you,  §  6. 
understand  to  be  emanations  bearing  the  image  of  the  three 
Powers,  which  comprehend  the  whole  number  of  the  ele- 
ments on  high.  That  is,  for  the  nine  mute  letters,  account 
thou  them  to  belong  to  the  Father  and  Truth,  because  of 
their  being  dumb,  i.  e.,  unspeakable  and  unutterable.  And 
the  eight  semi-vowels,  as  belonging  to  the  Word  and  the 
Life,  because  they  are  in  a  kind  of  mean  between  the  mutes 
and  vowels,  and  may  be  regarded  as  emanating  fix)m  those 
above,  and  having  those  beneath  referred  to  them.  And 
the  vowels,  themselves  also  being  seven,  belong  to. the  Man 
and  the  Church,  since  voice  going  forth  through  the  Man, 
gitve  form  to  all.     For  the  tone  of  the  voice  invested  them 

^  rh  iwimufp  Spouo,  The  Greek  ^  sX  .our  Lord  might  well  be  so  called, 
or  mark  of  the  ornnber  6,  teema  to  have  beins  so  constantly  used  as  a  device  by 
been  called  rh  iwUn/MP,  and  the  Name    the  Christians. 


56  M  Uke  two  A%  MwtVb  thaory  therefrom. ' 

BooKl.  }ug  most  marvellous  thirty.  Ami  bonce  they  demonstrate 
the  Ogdoad  to  be  the  mother  of  the  thirty  .ZESons,  Since 
then  the  number  thirty  is  combined  of  thirty  Powers^  itself 
being  taken  three  times^  produces  jiinqty :  for  8  x  30  s=90. 
And  this  triad  again  multiplied  by  itself  produces  nine :  and 
thus  the  Ogdoad  in  their  account  waa  mother  of  the  number 
ninety-nine.  And  because  the  twelfth  ^on  fell  away  and 
left  the  eleven  on  higb^  the  form  of  the  letters^  they  say^  is 
framed  corresponding  to  the  &shion  of  their  argument  (for 
X  is  set  eleventh  of  the  letters^  which  is  the  number  of  thirty) : 
and  is  set  for  an  image  of  the  Glconomy  on  high :  Since  be- 
ginning from  a,  and  omitting  S',  the  numerical  value  of 
the  said  letters  as  fsff  as  X  being  summed  up^  by  the  gradual 
increase  of  the  letters^  makes  with  X  the  number  ninety-nine*^. 
And  that  X  being  the  eleventh  in  order^  came  down  to  seek 
one  like  itself^  to  fiU  up  the  number  of  twelve^  and  finding 
it  was  satisfied : — ^that  this  is  evident  fr^m  the  very  form  of 
the  letter.  For  that  A  having  as  it  were  come  to  seek  its 
own  likeneeSj  and  having  found  it^  and  caught  it^  supplied 
tbe  place  of  the  twelfth^  the  letter  M  being  made  up  of  two 
A*s.  Wberefore  also  tjiey  by  their  knowledge  escape  frx>m 
the  place  of  the  ninety-nine^  i.  e.^  deficiency^  which  answers 
to  the  left  hand^:  and  follow  after  the  one^  which  being 
added  to  the  ninety-nine^  transfers  them  to  the  right 
hand. 
§  d.  I  know  well  indeed  that  thou^  beloved^  going  over  all  this^ 
wilt  greatly  ridicule  this  madness  of  theirs^  so  wise  in  its 
own  conceit.  But  worthy  of  bewailing  are  they^  who  in  so 
cold  and  forced  a  way  expose  to  scorn  so  higb  worship^  and 
the  greatness  of  that  Power  WUch  is  truly  unspeakable^  and 
such  vast  OESconomies  of  Qod,  by  their  Alpha  and  Beta^  and 
certain  numbers.  And  as  many  as  withdraw  from  the 
Churchy  and  have  £Eiith  in  these  old  wivea^  fables,  verily  they 

Tit  IH.     are  eelf'Condemned.    Whom  Paul  commands  us  after  a  first 
*     and  eecond  admonition  to  reject.     But  John,  the  Disciple  of 

>s  +  3  +  'y  +  8  +  f  +  (+if  +  0  they  passed  from  the  left  to  the  right 

•l-f  +  K  +  X  =  l  +2  +  8  +  4+5x7  band  when  tbeygot  to  100:  so  it  is  said 

+  8+9  +  10  +  20  +  80=s  09.  of  Nestor, «  Suos  jam  dei.tera  codiputa^ 

•  Because  in  counting  with  fingrrs  annos."   Maasuet 


58  The  mmbers  10^  12^  and  80. 

Book  1.  operations  being  connted  with  them^  I  mean  hot  and  cold, 
dry  and  moist,  form  an  exact  image  of  the  Ogdoad.  Next 
they  enumerate  ten  Powers,  as  follows :  first  se^en  circolar 
bodies  which  they  also  call  Heayens,  then  the  Circle  which 
indadee  them,  which  moreover  they  name  the  eighth  Hea- 
ven ;  and  besides  these  the  Son  and  the  Moon.  These,  being 
ten  in  number,  they  say  are  images  of  the  invisible  Decad, 
which  proceeded  from  the  Word  and  the  Life.  And  that  the 
Dodecad  is  signified  by  the  Circle  called  the  Zodiac :  .the 
twelve  signs  most  evidently  shadowing  oat  the  Dodecad, 
the  daughter  of  the  Man  and  the  Church.  And  Saturn, 
they  say,  being  fastened  in  a  contrary  direction  to  the  mo- 
tion of  the  Universe  (which  is  most  rapid)  gravitating  to- 
wards the  very  bottom,  and  counter-balancing  the  swiftness 
of  the  others  by  his  own  slowness,  so  as  to  accomplish  in 
thirty  years  his  circuit  from  sign  to  sign : — ^they  say  he  is  the 
image  of  Order,  who  compasses  about  their  mother  with  the 
thirty  names'.  And  that  the  Moon  again,  taking  thirty 
days  to  perform  the  circuit  of  her  proper  heaven,  by  those 
da^-s  figures  out  the  number  of  the  thirty  2E!ons.  And  that 
the  Sun  too,  revolving  in  twelve  months,  and  so  completing 
his  circular  restitution  of  things,  doth  by  his  twelve 
months  declare  the  Dodecad.  And  that  the  days,  having 
their  measure  of  twelve  Hours,  are  a  type  of  that  Twelve 
which  is  not  apparent.  Yea,  €md  the  hour  also  they 
observe,  being  the  twelfth  part  of  the  day,  to  be  furnished 
with  thirty  parts,  for  the  image'  sake  of  the  Thirty.  And 
that  the  Circumference  of  the  Zodiac  itself  is  of  860 
parts,  each  sign  having  thirty  parts.  And  thus  by  the 
circle  also  the  image  of  the  connexion  of  the  twelve  with  the 
thirty,  they  say,  is  preserved.  And  again  remarking  that 
the  earth  is  divided  into  twelve  climates,  they  are  confi- 
dent that  it  too,  receiving  in  each  climate  a  virtue  perpen- 
dicularly fix)m  the  Heavens,  and  bearing  children  sudi  as 
correspond  to  the  power  which  sends  down  that  infiuence, 
is  a  very  clear  iype  of  the  Twelve  and  the  ofispring  thereof 

'  That  is,  the  Pleronui  with  its  thirty    compasses  it  tliat  there  may  he  no  sac 
MoDM,  down  to  Sophia :  Order  (ipos)   outbreak  as  Sophia's  was,  again. 


62     Other  passages  of  Holy  Scripture  distorted  by  &iem. 

Book  1.  I  Iiate  thought  it  right  to  add  to  these  such  pointd  as  they 
xixi  try  to  make  out  by  selection  from  the  Scriptures  conceming 
§  1.  their  First  Father^  who  was  unknown  to  all  before  the  com- 
ing of  Christ :  whereby  they  would  exhibit  our  Lord  as  pro- 
claiming another  Father^  besides  the  Maker  of  the  XJniyerse ; 
whom^  as  we  have  said  before^  they  in  their  impiety  affirm  to 
be  the  ofEsipring  of  Defect.    Thus^  the  Prophet  Isaiah  hav- 

lM.i.8.  ing  said^  But  Israel  hath  not  knoum  Me,  and  My  people 
hath  not  tmderstood  Me,  they  distort  as  though  he  had 
spoken  of  the  ignorance  of  the  Invisible  Deep.    And  that 

H(M.iT.i.  which  is  said  by  Hosea,  Them  is  no  truth  in  them,  nor  Jcnow^ 
ledge  of  Ood,  they  are  positive^  tends  the  same  way.    Andj 

Ps.  sir.  8,  There  is  none  that  wnderstandeth,  nor  sea/rcheth  out  Ood :  they 
are  aU  gonie  aside,  they  haoe  together  become  useless,  they  re- 
fer to  the  ignorance  of  the  Deep.     The  saying  moreover  of 

fixod.      Moses^  None  shall  see  Ood,  and  live,  has  r^ference^  they  ar- 

'«"*-^-gue,toHim. 
f  2.  ^OP  ^  ^  ^^®  Creator,  they  falsely  say  that  He  was  seen  by 
the  Prophets ;  but  the  saying.  None  shaU  see  Ood,  a/nd  live, 
they  will  have  to  be  spoken  of  that  Greatness  which  is  in- 
visible and  unknown  to  all.  Now  that  the  invisible  Father 
and  Maker  of  all  is  He  of  Whom  it  is  said.  None  sJiall  see 
Ood,  is  manifest  to  us  all :  but  that  it  is  not  spoken  of  The 
Deep  whom  they  wrongly  imagine,  but  of  the  Creator,  and 
that  He  is  Himself  the  Livisible  Gbd,  shall  be  shewn  in  the 
course  of  our  argument.  And  Daniel  too,  they  say,  signi- 
fies this  same,  when  he  asks  the  Angel  the  solutions  of  the 
Parables,  as  though  not  knowing  them.  Yea,  that  the  An- 
g^l  also,  hiding  from  him  the  great  Mystery  of  the  Deep, 

Omi.  xU.  said  unto  him,  ''  Haste  away,  Daniel :  for  these  words  are 

^  ^®*       shut  up,  until  the  understanding  understand,  and  the  white 
are  wlutened.''    And  they  flatter  themselves  that  they  are 
the  whUe,  and  the  truly  irUelligent. 
^c^*       And  besides  all  this,  they  privily  bring  in  an  unspeakable 

^*j,~  multitude  of  apocryphal  and  spurious  scriptures,  which 
themselves  have  devised  to  astound  the  foolish,  and  those 
who  know  not  the  writingi^  of  the  truth.  And  they  add  to 
this  the  following  forgery  also :  that  the  Lord  being  a  child, 


hia  blasphemies,  and  mad  fantasy  as  to  his  companion.    69 

80  lie  brought  many  men  to  be  astonished  at  him;  living  aa 
he  did  nnder  Claadius  Cassar^  by  whom  also  he  is  said  to 
have  been  hononred  with  a  statue  for  his  magical  skill.  He 
then  by  many  was  glorified  as  God^  and  taught  that  it  was 
he  and  no  other>  who  appeared  among  the  Jews  as  the  Son^ 
but  in  Samaria  descended  as  the  Father^  and  among  the  other 
nations  used  to  come  as  the  Holy  Ghost.  And  that  he  is 
himself  the  most  high  Power^  i.  e.^  the  Father  who  is  over 
all  j  and  permits  himself  to  be  called  whatever  men  call  him. 

But  Simon  the  Samaritan^  from  whoni  all  heresies  had     f  2. 
their  beings  hath  this  kind  of  matter  to  make  up  his  sect. 
One  Helena^  whom  he  had  himself  purchased^  of  Tyre  a  city 
of  Phoenicia^  a  common  woman^  he  took  about  with  him^  say- 
ing that   she   was   the   first   conception  of  his  mind^  the 
mother  of  all^  by  whom  at  first  he  conceived  iu  his  mind  the 
creation  of  the  Angels  and  Archangels.     For  that  she  being 
aa  Understanding  leaping  forth*  from  him^  knowing  her 
Other's  will^  goes  down  to  thb  lower  parts^  and  produces 
Angels  and  Powers^  by  whom  also  he  said  this  v^orld  was 
i&ade.    But  after  she  had  produced  them^  she  was  kept  in 
bondage  by  them  through  envy,  they  not  liking  to  be 
thought  the  progeny  of  any  other.     For  that  he  was  himself 
entirely  unknown  to  them^  but  that  his  Understanding  was 
kept  in  hold  by  those  who   were  Powers  sent  out  from 
ler,  and  Angels :  and  that  she  endured  all  insult  from  them, 
^  prevent  her  hastening  on  high  again  to  her  father,  even 
to  her  being  shut  up  in  a  human  body,  and  age  after 
age  trc^nsmigrating  as  it  were  from  vessel  to  vessel  into 
other  l>odies  of  women.    And  that  she  was  also  in  that  Helen, 
for  who^  the  war  of  Troy  was  waged ;  wherefore  also  Stesi- 
choraB>  de&ming  her  in  his  verses,  was  deprived  of  sight :  then 
afterwards  on  his  repenting,  and  writing  those  Becantations 
(aa  they  are  called)  in  which  he  sang  her  praises,  he  regained 
his  sight.     Moreover,  that  she  passing  from  one  body  to 
another,  and  continually  suffering  insult  thereby,  at  last 
became  ey^exi  a  harlot  in  a  brothel :  and  that  she  is  meant 
ly  the  loBt  eheep. 

ft   'With  reSarenee,  perhaps,  to  the  fable  of  Minenra. 


70  His  false  teaching,  his  sect,  his  sueeessar. 

Book  1.      WHerefore  that  he  too  came^  to  take  her  first  to  himself^ 
$  ^'    and  deliver  her  from  Iter  chains^  and  then  give  salvation  to 
men  by  the  knowledge  of  himself.     That  is,  the  Angek 
goyeming  the  world  badly^  beoaose  each  of  them  desired 
ike  chief  place^  that  he  came  to  reform  things^  and  descended, 
being  transfignredj  €uid  likened  to  the  Yirtaes^  and  Powers^ 
and  Angels ;  so  as  to  appear  a  man  among  men^  though  he 
were  not  a  man :  €uid  that  he  was  thonght  to  have  suffered 
in  Jadea  though  lie  did  not  suffer.    But  the  Prophets  he 
says  were  inspired  with  their  prophecies  by  the  Angels  who 
made  the  world.    Wherefore  they  were  no  longer  to  be 
cared  for  by  those  who  had  their  hope  in  him  and  in  his 
Helen.    And  that  they  as  free  persons^  should  do  as  they 
please^  for  that  men  are  saved  by  *  his  grace^  and  not  by  good 
works.    For  that  good  works   are  not  so  naturally,  but 
accidentally,  as  fixed  by  those  Angels  who  created  the  world, 
by  conmiandments  of  that  soH  bringing  men  into  slavery. 
Wherefore  he  promised  both  release  to  the  world,  and  de- 
liverance to  those  wko  are  his,  from  the  empire  of  those  who 
made  the  world. 
f  4.        Accqxr^JiAgly,  the  mystic  Priests  of  these  men,  while  liv- 
ing licenl^ously,  perform  works  of  magic,  according  to  the 
power  of  each  of  them.     They  use  exorcisms  and  incanta- 
tions.   Philtres  too  and  alluring  charms,  and  those  who  are 
called  familiars  and  spirits  of  dreams,  and  all  other  curious 
arts,  are  diligently  made  use  of  among  them.    They  have 
also  an  image  of  Simon  made  in  the  figure  of  Jupiter,  and 
of  Helena  in  that  of  Minerva  j  and  adore  them.    They  have 
also  the  x^ame  Simonians  so  called  from  Simon  the  leadiar 
lTim.Ti.  of  their  most  impious  theory,  from  whom  their  science 
falsely  so  catted  had  its  beginnings :  as  one  may  learn  firom 
their  own  statements. 
§  5.        This  man's  successor  was  Menander,   a  Samaritan  hj 
birth :  who  also  himself  came  to  perfection  in  magic.     Ho 
affirms  that  the  first  Virtue  is  unknown  to  all,  but  that  ho 
is  the  person  sent  from^the  unseen  regions  as  a  Saviour,  to 
save  men.    But  that  the  world  was  made  by  Angels :  whonp 

*  Secundaiii :  ncerh. 


72  BasQidet?  vagofrieB  ; 

Book  1.  those  who  are  of  him  abstain  also  from  animals,  by  that  sort 
of  pretended  continence  seducing  many.  And  that  of  the 
Prophecies  some  were  uttered  by  those  Angels  who  made 
the  world,  and  some  by  Satan :  whom  also  he  declares  to  be 
an  Angel  opposed  to  the  makers  of  the  world,  and  especially 
to  the  God  of  the  Jews. 

§  3.  But  Basilides,  that  he  may  seem  to  have  invented  some- 
what higher  and  more  like  the  truth,  draws  out  to  a  very 
great  length  the  tenor  of  his  doctrine,  declaring  that  Mind 
first  is  bom  of  the  unborn  Father,  that  firom  it  again 
Reason  is  bom,  then  from  Season  Prudence,  and  from 
Prudence  Wisdom  and  Power,  and  from  Wisdom  and  Power 
the  Virtues  and  Princes  and  Angels,  those  whom  they  call 
''the  first;'^  and  that  by  them  the  first  Heayen  was  made. 
That  afterwards,  by  derivation  from  these,  others  also  were 
made,  and  that  they  made  another  Heaven  like  the  former; 
and  that  in  like  manner  others,  being  made  by  derivation 
from  these.  Antitypes  of  those  which  are  above  them, 
formed  out  another,  a  third  Heaven:  and  a  fourth  of 
those  coming  downward  from  the  third  and  so  on  by 
the  same  rule  were  made,  as  they  say,  one  Prince  and 
Angel  after  another,  and  865  Heavens.  And  that  this  is 
why  the  year  has  so  many  days,  according  to  the  number  of 
the  Heavens. 

(  4^  And  that  those  Angels  by  whom  subsists  the  later  Hea- 
ven, which  we  also  behold,  ordered  all  things  which  are  in 
the  world,  and  divided  among  them  the  earth  and  those 
nations  which  are  upon  it.  And  that  their  chief  is  He  who 
is  accounted  to  be  tiie  Gbd  of  the  Jews.  And  because  He 
wanted  to  subjugate  the  other  nations  to  His  own  people, 
i  e.,  the  Jews,  therefore  (they  say)  all  the  other  Princes 
stood  and  acted  against  Him.  And  this  is  why  the  other 
nations  started  aside  from  His  nation.  But  that  the  unborn 
and  unnamed  Father,  seeing  their  destruction,  sent  His  first- 
bom.  Mind  (and  this  is  He  who  is  called  Christ)  to  free  suck 
as  believi^  Him  from  the  power  of  those  who  framed  the 
world,  ^^ea,  and  that  He  appeared  to  the  nations  of  then 
as  a  man  on  earth,  and  wrought  miglity  works.    Accord 


■  76  Their  mis-interpretation  of  8.  Luhe  lii.  58,  59. 

I     Book  1.  for  the  thought  to  enter  our  mind,  or  to  believe  that  any 
'  Bnch  thing  is  thonght  of  in  the  states  of  our  time.    And  so, 

by  what  their  writings  say,  their  bouIs  obtaining  all  sorts 
of  experience  of  life,  when  they  go  forth  niay  have  nothing 
still  wanting  to  work  in  :  lest  haply,  becaose  somewhat  is 
atill  wanting  to  their  liberty,  they  be  forced  again  to  enter 
into  some  body.  To  this  purpose,  they  say,  Jesue  ottered 
S;.  ^'''  this  Parable ;  Wh&ti  thou  art  in  the  way  with  thine  adversary , 
give  lUligence  to  be  delivered  from  hvm ;  lest  at  any  time  he 
deliver  thee  to  the  judge,  and  the  judge  to  the  ojlcer,  and  he 
cast  thee  into  prison.  Verily  I  say  unto  thee,  thou  skalt  not 
depart  thence,  unlit  theupay  the  last  farthing .  And  the  Ad- 
versary they  say  ia  one  of  the  Angels  which  are  in  the  world, 
whom  they  call  the  Devil :  saying  that  he  was  made  for  tius 
purpose,  that  he  might  lead  those  souls  which  have  perished, 
from  the  world  unto  the  Prince  (who  they  say  is  the  first  of 
the  Makers  of  the  World)  j  and  that  he  again  delivers  snoli 
souls  to  an  Angel  who  ministers  onto  him,  to  be  inclosed  in 
(jther  bodies :  for  the  body,  they  say,  is  a  prison.  And  His 
expression,  Tkou  skalt  not  come  out  thence,  until  thoupay  the 
last  farthing,  they  interpret  as  though  one  could  not  get  out 
of  the  power  of  those  Angels  who  made  the  world.  Thus  a 
continual  change  of  bodies  is  going  on^,  until  one  have  been 
absolutely  in  every  work  which  is  done  in  the  world.  And 
when  he  shall  have  failed  in  none,  then  his  freed  soul  is  up- 
lifted to  that  (Jod,  Who  ia  above  the  Angels,  makei-s  of  the 
world.  Yea,  and  that  so  all  souls  are  saved,  whether  in  a 
single  visit  here  they  voluntarily  mingle  themselves  with  all 
sorta  of  doings,  or  whether  it  be  by  way  of  transmigration 
&om  one  body  to  another,  or  infusion,  that  in  each  several 
way  of  life  they  fulfil  and  pay  tlieir  debts,  and  are  so  deliv- 
ered,  not  having   to  act  any  more  in  the   body. 

Now  whether  or  no  they  practise  among  themselves  such 
things  as  are  godless,  and  lawless,  and  irreligious,  I  cannot 
make  up  my  mind ' ;  but  so  it  is  written  down  in  their  books, 

bu[  ihii  ia  not  lup- 


ffTtiifeuiu  "  *flinn  i"  bu 
potted  bj  ths  old  LiEia. 


i 


82       Adamant.    Knowledge.    Ignora/nctfB  evil  brood. 

Book  1.  with  the  great  aad  first  Lmninaiy;  aad  this  they  will  have 
to  be  the  Sayionr^  and  call  him  Harmogenes ;  but  Free-will 
with  the  second^  whom  also  they  name  Bagael :  and  Under- 
standing with  the  third  Lnminaryj  whom  they  name  David; 
and  Pmdence  with  the  fourth  which  they  name  Eleleth. 

$  3.  All  things  then  being  thns  established^  in  addition  to 
these  the  Self-Begotten  produces  a  Perfect  and  True  Man, 
whom  they  also  call  Adamant,  because  he  is  neither  oyercome 
himself,  nor  those  firom  whom  he  was :  who  is  also  removed, 
with  the  First  Light,  from  Harmogenes.  And  that  with 
Man  was  produced  firoAi  the  Self-Begotten  Perfect  Enow- 
ledge,  and  was  joined  to  him  (whence  also  he  acknowledged 
Him  That  is  above  all) :  that  unbonquered  might  also  was 
given  him  of  the  Virginal  Spirit :  and  that  all  these  refiresh 
themselves  with  hymning  the  great  JBon.  And  hence  they 
say  was  manifested  the  Mother,  the  Father,  the  Son :  and 
that  from  Man  and  Knowledge  was  bom  the  Tree,  which 
itself  also  they  call  Knowledge. 

$  4.  Afterwards  from  the  first  Angel,  who  stands  by  the  Only 
Begotten,  was  produced,  they  say,  the  Holy  Spirit :  whom 
they  call  also  wisdom,  and  Prunicos.  He  then  seeing 
all  besides  having  some  partnership,  but  himself  without 
partner,  sought  one  to  whom  he  might  be  united;  and  find- 
ing none,  persisted,  and  spread  himself  out,  and  looked  out 
towards  the  lower  regions,  thinking  there  to  find  a  consort : 
and  not  finding  any,  sprang  out,  annoyed  also,  because  it  had 
made  an  effort  without  the  Father's  good-will.  Then  after- 
wards, led  by  simplicity  and  affection,  it  produced  a  work  in 
which  was  ignorance  and  boldness.  And  this  work  tl^ey  say 
was  the  First  Beginner,  the  fitoner  of  this  Creation :  and 
they  relate  that  he  took  fit)m  his  mother  great  power,  and 
departed  from  her  into  the  lower  parts,  and  made  the  firma- 
ment of  Heaven,  wherein  also  they  say  he  dwells.  And 
being  Ignorance,  he  made  the  Powers  which  are  under  him, 
and  the  Angels,  and  firmaments,  and  all  earthly  things. 
Then  they  say  that  he  being  conjoined  with  Self-will,  pro- 
duced Vice,  Jealousy,  and  Envy,  and  Fury,  and  Concupis- 
cence. And  these  being  bom,  the  Mother  Wisdom  fled  away 


Their  first  and  second  nfon  cmd  offspring  thereof.      88 

in  sadness^  and  retired  into  the  higher  places^  and  becbrnds 
to  those  who  number  it  from  below  a  Cycle  of  Eight.  She 
therefore  departing^  that  he  thought  himself  alone^  and  said 
accordingly^  J  am  a  Jedlaus  Ood,  cmd  there  is  none  beside  Me* 
And  they  indeed  ntter  such  lies. 

But  others  again  ntter  prodigious  things^  that  there  is  a  ^^ 
kind  of  first  Light  in  the  Power  of  the  Deepj  blesisedj  and  ^  i, 
incorruptibloj  and  without  limit :  and  that  this  is  the  Father 
of  all^  and  is  called  the  First  Man.  And  his  thought  coming 
forth  they  call  the  Son  of  him  who  sends  it  forth :  and  flay 
that  this  is  the  Son  of  Man,  the  Second  Man.  And  that 
beneath  these  is  the  Holy  Spirit;  and  under  the  Superior 
Spirit  are  the  separated  elements,  water,  darkness,  the 
Abyss,  Chaos ;  over  which  they  say  the  Spirit  is  borne,  call-* 
ing  It'  the  First  woman.  Afterwards  they  say  the-First  Man 
with  his  Son  rejoicing  in  the  beauty  of  the  Spirit,  i.  e.> 
the  woman,  and  enlightening  it,  he  produced  therefrom  Light 
Incorruptible,  a  third  male  Being,  whom  they  call  Christ, 
the  Son  of  the  first  and  second  man,  and  of  the  Holy  Spirit, 
the  first  woman. 

But  in  this  union  of  the  father  and  son  with  the  woman  §  2* 
whom  also  they  call  the  mother  of  all  living,  she  not  being 
able  to  bear  nor  to  comprehend  the  greatness  of  the  lights, 
was  oyerfdU  and  boiled  over,  they  say,  towards  the  left  side : 
and  so  their  only  Son  Christ  indeed,  as  being  on  the  right 
hand,  and  capable  of  elevation  to  the  higher  places,  was 
straightway  caught  up  with  his  mother  to  thd  incorruptible 
.^!on»  And  that  this  moreover  is  the  true  and  holy  Church, 
viz.,  the  summoning  which  took  place,  and  meeting,  and 
uniting  of  the  &ther  of  all  the  first  man,  and  the  son  the 
second  man,  and  Christ  their  son  and  the  aforesaid  woman. 

But  that  the  virtue  which  overflowed  from  the  woman,     »  ^ 

imbued  as  it  were  with  light,  fell  downwards  fr^m  its  authors, 

having  moreover  by  its  own  will  the  light  which  imbued 

it:  which  also  they  denominate  The  Left  and  Prunicos^ 

and  Wisdom,  and  both  miale  and  female.    And  coming  down 

just  as  it  was  upon  the  waters,  they-  being  immoveable,  it 

moved  them  also,  dealing  wantonly  even  unto  the  Iowei|t 

a  2 


B4i  Progeny  from  overflew.  FurtliergeneraHoha.  Theifrnames. 

Book  1.  depths;  and  took  a  body  from  them.  For  that  to  tha  light 
imbmng  it  all  things  flowed  together^  and  deaved  to  it>  and 
hemmed  it  in :  if  it  had  not  had  this^  it  would  perhaps  have 
been  all  swallowed  np  and  drowned  by  the  Matter.  She 
thus  being  bound  down  by  a  material  body^  and  depressed 
greatly^  repented  after  a  while^  and  endeayonred  to  escape 
the  waters^  and  ascend  to  her  mother ;  bnt  conld  not  becaose 
of  the  weight  of  the  stirronnding  body.  And  being  in  great 
distress^  she  devised  to  hide  the  light  which  was  firom  above; 
fearing  lest  it  also  should  be  damaged  by  the  inferior  Ele-* 
ments^  as  she  herself  was.  And  having  received  power^ 
firom  the  imbuing  of  light  which  was  with  her^  she  leaped 
upward^  and  was  lifted  on  high :  and  being  on  high  spread 
out>  and  drew  as  a  cnrtain^  and  framed  this  heaven  whichis 
seen^  out  of  her  body :  and  abode  under  the  heaven  which  she 
made^  yet  having  the  outline  of  the  body  which  was  made  in 
the  waters.  Having  acquired  a  longing  for  the  higher  lights 
and  won  power  throughout^  she  laid  aside  her  body^  they 
say^  and  was  delivered  from  it.  And  this  body  which  they 
say  she  put  off^  wa^  named  woman  from  that  other  woman. 

$  4.  Her  son  too  they  say  had  for  his  part  a  sort  of  panting 
after  incorruption  left  in  him  by  his  mother^  whereby  he 
works^  and  having  become  mighty^  he  also  producedj  as 
they  say^  a  son  out  of  the  waters  without  a  mother :  for 
they  allow  not  that  he  knew  his  mother.  And  that  his  son^ 
in  imitation  of  his  father^  produced  another  son.  This  third 
also  generated  a  fourth^  and  the  fourth  also  himself  generafced 
a  son;  of  the  fifth  a  sixth  son  they  say  was  gen^ratedj  and 
of  the  sixth  a  seventh.  Thus  with  them  too  the  Hebdomad 
was  complete^  the  Mother  having  the  eighth  iplace :  and  as  in 
birth^  so  also  in  worth  and  power  they  are  said  to  precede 
each  other. 

§  6.  Names  too  they  have  assigned  to  their  lie^  as  follows :  that 
he  who  comes  first  from  the  Mother  is  called  laldabaoth^ 
and  the  next  to  him^  lao^  and  the  next^  the  great  Sabaoth ; 
the  fourth  Adoneus^  and  the  fifth  Eloeus^  and  the  sixth 
Horeus^  and  the  seventh  and  last  of  all  Astapheus.  And 
thesOj  whether  Heavens^  or  Excellencies^  or  YirtueSj  or  An- 


IdtdcbbaoWs  evU  progeny.     What  he  ere<Ued.  85 

gdB,  or  GreatorSj  they  add,  sit  in  order  in  Heaven,  according 
to  their  birth,  unseen,  and  govern  things  in  heaven  and  in 
earth :  the  first  of  them,  laldabaoth,  despising  his  mother, 
in  that  he  formed  sons  and  grandsons  without  leave  firom 
any  .one :  moreover  also  Angels  and  Archangels  and  Vir- 
tues and  Powers  and  Dominations.  Which  beiAg  done, 
his  sons,  they  say,  turned  to  quarrel  and  contend  with  him 
for  the  chief  place;  upon  which  laldabaoth  in  grief  and  de- 
spondency looked  upon  the  dregs  of  matter  lying  beneath, 
and  fixed  his  desire  thereon :  whence  they  say  a  son  was 
bom  (which  was  Mind  itself  twisted  into  the  form  of  a 
serpent) :  and  afterwards  spirit,  and  the  soul,  and  all  worldly 
things :  whence  were  generated  all  oblivion,  and  wickedness, 
and  jealousy,  and  envy,  and  death.  And  this  serpentlike 
and  crooked  Mind  they  say  did  yet  more  overthrow  their 
&ther  by  his  crooked  ways,  being  with  their  Father  in 
Heaven  and  in  Paradise. 

Whereupon  laldabaoth,  exulting,  boasted  of  all  that  he  $  6. 
had  under  him,  and  said,  I  am  Father  a/nd  Ood  wnd  none  is 
above  me.  But  his  mother  hearing  cried  against  him, 
"  lie  not,  laldabaoth ;  for  there  is  above  thee  t^e  &ther  of 
all  the  first  man,  and  Man  the  Son  of  Man.''  And  all  being 
troubled  at  the  new  voice^  and  unimaginable  name,  and  in- 
quiring whence  the  cry  came,  laldabaoth,  they  say,  said. 
Come  let  ua  make  m^jm  after  ov/r  image.  And  the  six 
virtues  hearing  this,  their  mother  giving  them  the  idea  of 
man,  that  by  him  she  might  clear  them  quite  of  him  who 
was  their  ruling  Power,  met  and  formed  a  man  of  immense 
breadth  and  length;  and  when  he  did  but  creep  on  the 
ground,  they  brought  him  to  their  £Either,  Wisdom  dso  bring- 
ing this  to  pass,  that  she  might  empty  him  also  of  the  light 
wherewith  he  was  imbued,  that  he  might  not,  having  Power, 
be  able  to  lift  up  himself  against  those  who  are  on  high. 
And  he,  breathing  into  man  the  breath  of  }ife,  was  they  say 
unawares  emptied  of  his  Power;  and  that  man  thenceforth 
had  Mind  and  Conception  (and  these,  they  say,  are  the  things 
which  are  saved);  and  presently  he  gives  thanks  to  the 
First  MaHj  deserting  his  makers. 


86    Their  Ad(vin  (md  Eve.    Their  serpent  and  h%8  progeny.' 

Book  1.  And  that  laldabaoth  in  euYj  wanted  to  invent  a  way  of 
^  '  *  spoiling  the  man  by  means  of  a  woman :  €uid  that  oat  of 
his  own  Conception  he  brought  a  woman^whom  that  Pnmicos 
receiving  invisibly  despoiled  of  all  virtne.  And  that  the 
rest  coming  and  admiring  her  beauty^  called  her  Eve^  and 
desiring  her^  had  sons  by.her^  who  also  they  say  are  Angels. 
And  their  mother  compounded  a  plan  by  a  serpent  to  seduce 
Eve  and  Adam  to  transgress  the  command  of  laldabaoth. 
And  Eve  as  being  told  this  by  the  Son  of  God  easily  be- 
lieved it^  and  persuaded  Adam  to  eat  of  the  tree^  of  which 
Gk>d  had  said  he  should  not  eat.  And  they  say  that 
they  eating  knew  the  virtue  which  is  above,  all^  and  departed 
firom  those  who  had  made  them.  And  that  Frunicos  seeing 
that  they  are  overcome  even  by  their  own  work^  nttered 
greiat  joy^  and  again  cried  out^  that  whereas  the  Father 
was  incorruptible^  this  one  did  of  old  lie  in  calling  himself 
the  Father^  and  that  there  being  of  old  a  man  and  the  first 
womahj  she' too*  sinned  in  adultery. 
§  8. '  '  j^^  {j^^  laldabaoth  because  of  the  obliviousness  which 
surrounded  him^  not  even  regarding  all  thisj  cast  Adam  and 
*Eve  ont  of  Paradise^  becaui^e  they  had  transgressed  his  com- 
mand. For  that  he  wanted  children  to  be  bom  to  him  of 
Eve^  and  obtained  it  notj  becaus^.  his  mother  in  all  things 
opposed  him:  secretly  even  exhausting  Adam  and  Eve  of 
the  Light  wherewith  they  were  imbued^  so  that  the  Spirit 
which  came  firom  the  highest  quarter  might  not  share  in  any 
curse  or  reproach.  They  moreover^  being  thus  emptied  of 
the  divine  substance^  were  cursed  by  him^  and  cast  down 
fix)m  heaven  into  this  worlds  as.  these  teach.  Yea^  and  the 
serpent  too^  working  against  the  Father^  was  cast  down  by 
him  into  a  lower  world :  but  that  bringing  into  his  own 
power  the  Angels  which  are  here^  he  too  begat  six  sons^ 
himself  being  the  seventh^  in  imitation  of  the  Hebdomad 
which  is  about  the  Father.  And  these  they  say  are  seven 
worldly  dadmons^  always  opposing  and  thwarting  the  race  of 
man^  because  on  their  account  their  &ther  was  cast  down 
}  9.  And  that  Adam  and  Eve  had^  at  firsts  light  and  trans- 
parent bodies^  and  in  a  manner  spiritual^  as  also  they  were 


Fables  ofOain,l^eth,  Norea,  NoefAbroJuxm:  serpents  names.  87 

Ibnned;  but  that  coming  hither  they  degenerated  into 
somewhat  darker  and  grosser  and  more  sluggish;  jea^ 
and  ftat  their  sonl  was  relaxed  and  languid,  as  having 
from  its  Maker  an  inspiration  merely  of  this  world :  uutil 
Pmnioos  pitying  them^  restored  the  sweet  odour  of  the  Light 
which  imbued  them,  whereby  they  came  to  recollect  them- 
selves, and  knew  themselves  to  be  naked,  and  what  was 
the  matter  of  their  body :  and  knew  that  they  carry  death 
about  with  them :  and  they  were  patient,  knowing^that  tfieir 
^^Y  in  p"*^  ^^  thrift  f*^^  ft  time :  and  that  they  found  also 
food,  wisdom  shewing  them  the  way,  and  being  satisfied  had 
knowledge  of  each  other,  and  begat  Gain :  whom  the  outcast 
serpent  with  his  sons  straightway  took  hold  of,  and  subver- 
ted, and  filled  earthly  things  with  oblivion,  plunging  them  iiv 
folly  and  boldness :  so  t^t  he  by  killing  even  his  brother  Abel, 
first  exhibited  jealousy  and  death.  After  whom  by  the  pro- 
vidence of  Frunicos  they  say  Seth  was  begotten :  after  him 
Norea;  of  whom  they  say  sprang  the  remaining  multitude 
of  men,  which  was  also  plunged  by  that  inferior  set  of  S^ven 
into  all  kind  of  wickedness,  and  apostasy  from  the  Superior 
holy  seven,  and  into  idolatry,  and  all  other  kinds  of  despight: 
the  Mother  always  invisibly  opposing  them,  and  preserving 
what  was  her  own,  viz.,  the  imbuing  light.  And  the  holy 
seven  they  will  have  to  be  the  seven  stars  which  men  call 
Planets ;  and  the  outcast  serpent  they  say  has  two  names, 
Michael  and  Samael. 

And  that  laldaibaoth  being  angry  with  men  for  not  wor-  $  10. 
shipping  him  and  honouring  him  as  Father  and  Gt>d, 
brought  the  deluge  on  them  to  destroy  them  all  at  once. 
But  Wisdom  here  too  resisting  him,  Noe  and  his  family  were 
saved  in  the  ark,  through  that  imbuing  light  which  they  had 
from  her,  by  which  the  world  was  replenished  with  men :  of 
whom  the  said  laldabaoth  selected  one  Abraham,  and  made 
fib  covenant  with  him,  if  his  seed  would  persevere  in  his  ser- 
vice, to  give  him  the  inheritance  of  the  earth.  Afterwards 
by  Moses  he  brought  them  out  of  Egypt,  i.  e.,  Abraham's 
progeny,  and  g^ve  them  a  law,  and  made  them  Jews;  from 
among  whom  the  seven  Days  [or  Lights]  (whom  also  they 


88    Thsy  disMbwUthepropheU  (wi>(mg  ihe7.    Wisdom's 

Book  i«  call  the  holy  week)  chose  ont^  even  each  one  of  ihem^  his 
own  herald  to  glorify  him^  and  to  declare  him  as  God :  that 
the  rest  also  hearing  their  praises  might  themselves  serve 
those  who  were  declared  gods  by  the  Pjrophets. 

$*11«  And  the  Prophets  they  thns  distribute:  to  thesaid  lalda- 
baoth  Moses  belonged,  and  Jesus  the  son  of  Nave,  and 
Amos,  and  Abacuo :  to  the  next,  lao,  Samuel  and  Nathan,  and 
Jonah  and  Micha :  and  to  the  next,  Sabaoth,  Elias  and  Joel 
and  Zacharia :  and  to  the  next,  Adonens,  Isaiah  and  Ezekiel 
and  Jeremiah  and  Daniel :  and  to  the  next  Eloeus,  Tobias 
and  Haggai;  and  to  the  next,  Horeus,  Micha  and  Nahum; 
and  to  the  next,  Astaphssus,  Esdras  and  Zephaniah.  Of  these 
then  every  one  is  glorifying  his  own  father  and  Gbd.  And 
that  wisdom  too  herself  spake  much  by.  them  of  the  first  man 
and  of  the  incormptible  ^on,  and  of  that  Christ  which  is  on 
high,  forewarning  and  reminding  men  of  the  incormptible 
Light,  and  of  the  first  man,  and  of  the  descent  of  Christ : 
whereupon  those  Princes  being  alarmed,  and  wondering  at 
the  new  things  which  were  declared  by  theProphet8,Prnnicos 
brought  it  ab6ut  by  means  of  laldabaoth,  who  knew  not  what 
he  was  doing,  that  two  productions  of  men  took  place,  the 
one  of  the  barren  EUzabeth,  the  other  of  the  Yiigin  Mary. 

S  12.  And  because  the  said  Wisdom  had  no  rest,  neither  in  hea- 
ven nor  in.earth,  in  her  grief  she  called  her  mother  to  her 
aid.  And  her  Mother,  the  First  woman,  had  compassion  on 
the  penitence  of  her  daughter,  and  requested  of  the  first 
man  that  Christ  should  be  sent  for  a  help  to  her ;  who  accord- 
ingly was  sent  out  and  descended  to  his  own  sister,  and  to 
the  imbuing  Light.  And  that  the  Wisdom  which  is  below 
knowing  that  her  brother  is  coming  down,  both  announced 
his  coming  by  John,  and  prepared  the  baptism  of  repentance, 
and  provided  Jesus  beforehand:  that  Christ  descending 
might  find  a  clean  vessel,  and  that  by  her  son  laldabaoth 
she  might  be  declared  as  a  woman  to  Christ.  And  thaii 
he  descended  through  the  seven  heavens,  likening  him- 
self to  their  sons;  and  gradually  drained  them  of  their 
Powen  For  to  him  they  say  flowed  together  all  the  imbu- 
ing Light :  and  that  Christ  coming  dovm  into  this  world. 


eontrvvance.    Their  fable  ahaut  their  OhriaU         89 

dotiied  fi)?st  his  sister  Wisdom^  and  both  rejoiced^  oonsoled 
by  one  another :  and  this  they  define  to  be  the  meaning  of 
the  Bridegroom  and  Bride.  And  that  Jesns  as  beiiig  born 
of  a  Virgin  by  the  working  of  Gt>d^  was  wiser^  and  porer^ 
and  more  righteous  than  all  men :  that  Christ  conjoined  with 
Wisdom  descended^  and  so  was  made  Jesns  Christ. 

Many  therefore  of  His  disciples^  they  say^  knew  not  of  %  13. 
Christ's  descending  on  him ;  but  that  when  Christ  descended 
on  Jesns^  then  he  began  to  do  mighty  works^  and  to  heal^ 
and  to  proclaim  the  unknown  Father j  and  to  profess  himself 
openly  the  son  of  the  first  man.  Whereupon  the  Princes 
bemg  angry^  ana  the  Father  of  Jesus^  took  m€»Bure8  to  slay 
himi^and  at  the  very  pSnt  o? lias  tang  broughtbeJore 
them,  Christ  himself^  with  Wisdom,  they  say,  departed  to  the 
incorruptible  .^lon,  but  Jesus  was  crucified:  that  Christ 
however  did  not  forget  his  own,  but  sent  from  above  a  cer- 
tain Power  into  him,  which  raised  him  up  in  the  body; 
which  body  even  they  call  animal  and  spiritual :  for  that  he 
left  worldly  things  behind  in  the  world.  And  th6  disciples 
seeing  that  he  had  risen  again,  knew  him  not :  nay,  nor  that 
Jesus  himself,  on  whose  account  he  rose  firom  the  dead. 
And  they  say  there  was  this  very  great  error  among  His 
disciples,  that  they  thought  he  had  risen  in  His  earthly 
Body,  not  knowing  that  flesh  and  blood  layeth  not  hold  of\J^^'^* 
the  Kingdom  of  Chd. 

And  they  would  fiun  prove  the  descent  and  ascension  of  $  14. 
Christ  by  this,  that  neither  before  His  Baptism  nor  after 
His  Besurrection  from  the  dead  do  the  Disciples  say  that 
Jesus  did  any  great  work,  not  knowing  that  Jesus  was 
united  to  Christ,  and  the  incorruptible  ^on  to  that  which 
was  part  of  the  Seven,  and  the  earthly  and  animal  body. 
And  that  he  delayed  after  His  Besurrection  eighteen  months, 
an^  when  the  spiritual  faculty  came  down  upon  him  he 
leamt  that  i?hich  is  revealed,  and  that  a  few  of  His  disciples, 
whom  He  knew  to  be  capable  of  so  great  mysteries,  were 
taught  these  things  by  Him;  and  so  He  was  received  into 
Heaven ;  Christ  sitting  at  the  right  hand  of  his  fat 
baoth,  in  order  that  he  may  receive  to  Himself  the  souls  of 


90  EaanA,  Korah,  Bodom  they  oum  as  Jtinsmien.  Judoi^  gotpel. 

Book  1.  those  who  have  known  them^  after  their  putting  ofif  their 
worldly  fleshy  enriching  himself^  his  &ther  not  knowings  nay 
not  even  seeing  him:  so  that  in  suoh  measure  as  Jesus  enriches 
himself  with  holy  sonls^  in  the  same  his  &ther  is  made  a  loser 
Bind  degpradedj  his  power  being  drawn  away  firom  him  by 
those  soiils.  For  that  now  he  will  no  longer  have  holy  sonlsi 
to  send  b|K;k  again  into  the  low  worldj  but  .only  those  which 
are  of.  his  substaupej  that  is^  pf  his  breirfihing  into  men. 
And  that  the  pousummation  will  be  when  the  whole  of  the 
spirit  of  light  with  which  things,  are  imbued  is  gathered  in 
and  caught  away  intp  the  Incorruptible  JSorx^ 
$  15-  Such  are  the  opinions  which  they  maintfain  :  from  whichj 
as  from  the  Lernffiaa  Hydra^.  a  many  headed  wild  beast  has 
been  gejierated  out  of  the  School  of  Yalentinus. ;  For  some 
say  that  Wisdom  herself  Was  mad^  a  serpent;  and  was  there- 
fore jBontr^ry.  to.tl^e  maker  pf  Adaia>  and  introduced  know- 
ledge ampng  nien ;  and  tbf^t .  therefore,  theiserpent  is  called 
,iyiser,th|ui  alji.  As  also  beipauae  of  the  arrangement  of  our 
entrailsj  through  whiph  food  4s  introduced;  they  having 
that  kin^  oC  fig^ire^  to  .indicate  a  hidden  substance  in  us^  apt 
tp  .prod^pe  thj^  fprm.  of  a  jBprpe^t.      ;    /   .. 

^jli^     .And.ptihp^  agoin.  say.  that  ;GaiQ>,is.  :Jgrom  that  higher 

~~§Tr'  princely  nati^^e  ;^and  Esau>  ,md  Core>  and  the  Sodomites^ 
and.all  suphthcgr  pwa  for  kinsmen  {  a^d  therefore  they  be- 
ing warred  against  by  the  Creator^  noue  of  them^  they  say^ 
is  ill  receiyed*  Fpr  whatsoever  in  them  i^as  her  own^  and 
of  herj  Wisdom  kept  snatching  away  to.  herself. .  And  these 
things  they  say  were, accurately  known  to  Judas  the  trai- 
torj  and  that  he  alone  aboye  all  the  rest  being  aware  of  the 
truths  accomplished  the  mystery  of  betrayal :  and  by  him 
they, say  l^t  oil  things  ^  both  earthly  and  heavenly  are  dis- 
Bolypdl.  And. Jfhey  allege  a  forgery,  to  this  effect^  calling 
it  Judas^  Gk)Bpel. 
i  2*  Once,  also  I  collected  passages  from  their  writings^  in 
which  they  exhort  men  to  dissolve  the  works  of  the  womb 
(now  The  womb  is  one  of  their  Names  for  the  Maker  of 
Heaven  and  Earth) :  for  that  they  are  no  otherwise  saved 

7b!^7i!^^'  than  by  passing  through  all  deeds ;  as  Carpocrates  too  said. 


They  immke  had  spirita;  wre  to  bepUied.  91 

And  fiiat  in  every  sin  and  base  work  an  Angel  is  presenir; 
and  that  he  who  does  it  yentores  on  snoh  daring  and  brings 
in  his  nndeanness  (which  thing  is  an  ingredient  in  such 
doings)  in  the  name  of  an  Angela  and  says^  ''O  thon  Angel, 
I  make  use  of  thy  work :  0  thon  Power/^  (naming  it)  "  I 
folfil  thine  operation/'  And  that  this  is  perfect  knowledge, 
to  pass  without  fiBar  into  such  doings,  as  it  is  impious  even 
to  name. 

From  such  their  mothers  and  fathers  and  ancestors,  it  §  3. 
was  needful  evidently  to  refute  those  who  belong  to 
YalentinuB,  according  to  the  shewing  of  their  opinions 
Bnd  mairimR  themselves)  and  to  bring  forward  their  doc- 
trines, if  haply  any  of  them  doing  penance*  and  turning 
to  the  one  only  Creator  and  God,  Maker  of  the  Universe, 
may  be  saved :  and  that  other  persons  may  not  go  on  to  be 
drawn  away  by  their  evil  enticement,  as  resembling  the 
truth,  imagining  that  they  are  to  know  from  them  some 
greater  and  higher  mystery;  but  learning  of  us  for  good 
what  they  teach  for  evil,  may  laugh  at  their  doctrine,  and 
pity  their  persons,  who  while  yet  in  these  most  wretched  and 
ever  changing  fSEkbles  have  acquired  so  great  haughtiness,  as 
to  think  themselves  better  than  all  others  on  account  of 
such  knowledge,  or  rather  ignorance.  However,  this  is 
their  delight,  or  rather  it  is  the  victory  over  them,  simply 
to  make  known  their  opinions. 

We  therefore  have  endeavoured  to  bring  before  men  the  f  4. 
whole  dainty  frame  of  this  ill  assorted  cub  of  a  fox',  and 
through  thee  to  make  it  known.  For  not  many  words  will 
now  be  requisite  to  overturn  their  doctrine,  made  known  to 
all.  As  when  some  wild  beast  is  hidden  in  a  wood,  and 
thence  makes  assaults,  and  lays  many  waste ;  he  who  sepet- 
rates  off  the  wood,  and  lays  it  bare,  and  hath  brought  the 
beast  itself  into  sight,  is  not  used  to  take  any  more  pains 
for  capturing  it,  now  that  men  perceive  that  such  an  one  is 
the  beast  in  question :  for  of  themselves  they  may  see  and 
avoid  its  assaults,  and  aim  darts  on  every  side,  and  wound 

•  Poenitentiam  agentet.    The  Trans-    natire  rendering.  E. 
lator  gsre  alao  "  repentmg"  aa  an  alter-       '  See  Judges  zr.  and  Supra  o.  yiii.  { 1. 


92  Their  ovefrtJw&w  not  hard. 

Book  1.  and  kill  that  wasteful  monster :  So  we  too.  now  that  we 
have  brought  their  secrets  into  the  light,  and  the  mysteries 
whioh  they  keep  silent  among  themselves,  shall  not  need 
many  words  to  overthrow  their  doctrine.  For  thou  art 
able  and  all  that  are  with  thee,  to  try  your  strength  against 
the  things  which  have  been  now  set  forth,  and  to  overthrow 
their  wicked  and  mioonth  doctrines,  and  to  prove  the  state- 
ments which  belong  to  the  Truth. 

Such  then  being  the  case ;  as  I  have  promised,  we  will 
subjoin  that  which  will  subvert  them,  according  to  our 
abiHty,  speaking  against  them  all,-  in  the  next  book.  For 
our  statement  runs  to  a  great  length,  as  thou  seest.  And 
we  will  also  ftimish  resources  for  overthrowing  them,  meet- 
ing all  their  opinions  in  the  same  order  in  which  we  have 
stated  them;  that  we  may  not  only  discover  the  wild  beast; 
but  wound  him  also  on  every  side. 


BOOK  II. 

FBEFACX. 

As  to  the  first  Book  whicli  precedes  tliis^  detecting  the  (  I. 
knowledge  falsely  so  called ;  we  have  therein  proved  to  thee,  2^*5 
dearly  beloved,  concerning  the  imposture  of  the  Yalentinians,  ftfl|^ 
that  it  hath  been  devised  by  them  in  manifold  and  contradic- 
tory ways.  We  have  also  set  forth  the  opinions  of  snch  as 
were  before  them,  pointing  out  how  they  differ  from  one  ano- 
ther, and  much  sooner  from  Truth  itself.  And  the  opinion  too 
of  Mark  the  sorcerer,  he  being  one  of  them,  with  his  deeds, 
we  have  set  forth  very  diUgently :  and  whatsoever  things 
they  select  from  the  Scriptures  and  try  to  accommodate  to 
their  own  device,  we  have  carefully  set  down ;  and  the  way 
how  by  numbers  and  by  the  twenty-four  letters  of  the  Al- 
phabet, they  are  busy  and  bold  to  maintain  their  Truth,  we 
have  particularly  gone  through.  And  their  statement  that 
the  creature  is  made  after  the  image  of  their  invisible  Ple- 
roma,  and  all  their  opinions  and  doctrines  concerning  the 
Artificer  of  it,  we  have  reported :  and  have  declared  the 
doctrine  of  their  progenitor,  Simon  the  Samaritan  Sorcerer, 
and  of  all  those  who  came  after  him.  We  have  stated  also 
the  number  of  those  who  are  of  him,  being  Gnostics ;  and 
their  differences,  and  doctrines,  and  successions  we  have 
noted,  and  the  heresies  founded  by  them,  we  have  ex- 
pounded them  all.  And  we  have  shewn  that  they  all,  tak- 
ing their  beginnings  from  Simon,  have  brought  into  this 
life  impious  and  irreligious  tenets;  and  their  way  of  Re- 
demption we  have  declared,  and  how  they  initiate  such  as 
are  made  perfect,  and  their  modes  of  address,  and  their 
mysteries.    And  that  there  is  one  only  Gk>d,  the  Creator, 


94  Gk>D  made  aU  ihinga  ofB%8  own  WiU,  EvrMelf^ciih(yaJt  UnvU, 

Book  S.  and  that  He  is  not  the  ofEsipring  of  Defect^  and  that  neither 
above  Him  nor  after  Him  is  any  thing. 
^  2.        But  in  this  .Book  we  will  establish  what  onr  own  case 
^^St    i^iures,  and  what  the  time  permits :  and  we  will  oyerthrow 
1^1^     the  whole  of  their  Bnle  by  its  principal  heads :  and  aocord- 
TbeiO).    inglj,  this  onr  work  being  a  detection  and  subversion  of 
the  Va.    their  view^  we  have  given  that  title  to  the  writing  which 
^pj^^  contains  it.    For  the  various  sorts  of  hidden  communion 
they  speak  of  must  be  done  away  by  exposing  and  over- 
turning those  which  they  affirm  openly :  and  The  Deep  of 
whom  they  talk  must,  submit  to  have*  it  proved  that  he 
neither  was  at  any  time^  nor  is  now. 
Chap.  I.      It  is  well  then  to  begin  from  the  first  and  chiefest  head, 
^  ^*    from  QoD  the  Artificer  and  MakegLJJf  Heaven  and  earth, 
per  Dhri-  and  of  all  things  that  are  therein;  Whom  they  blaspheming 
cSLtot    call  the  offspring  of  Defectf  ana  to  shew  that  neither 
J^^     above  Him  nor  after  Him  is  any  thing:    and  that  not 


FuhifiM. 


^]22f^  moved  by  any,  but  of  His  own  mind  He  freely  made  all 
things.  He  being  the.  only  God  and  the  only  Lord  and 
the  only  Creator  and  the  only  Father,  and   alone   up- 
holding all  things,  and  Himself  giving  to  all  things  their 
existence. 
^  2.        For  how  shall  there  possibly  be  above  Him  any  other 
^Smdo^  Fulness,  or  Beginning,  or  Power,  or  any  other  Qod :  since 
ft^nn  ^  Gk>d,  the  Fulness  of  all  these  things,  must  contain  them  all 
roma  or   in  infinite  space,  and  Himself  be  contained  by  none  T    ^t 
"""    if  there  is  any  thing  without  Him,  then  He  is  not  the  Ful- 
ness of  all,  nor  doth  He  contain  all.    For  there  will  be 
wanting  to  the  Fulness,  i.  e.,  to  Him  Who  is  Gk>d  over 
all,  so  much  as  they  say  is  without  Him.    But  that  which 
is  deficient,  and  is  parted  off  firom  something,  is  not  tho 
Fulness  of  all  things.    Yea,  and  He  will  have  a  limit,  and  a 
middle  and  an  end,  with  respect  to  those  who  are  without 
Him.    Now  if  He  have  an  end  towards  the  parte  below.  He 
will  have  also  a  beginning  towards  the  parts  above.    And 
in  like  manner  on  tbe  other  sides  too  this  must  of  absolute 
necessity  beM  Him,  and  He  must  be  comprehended,  and 
limited  and  inclosed  by  those  who  are  without.     For  that 


'  since  everytJdng  UmUed  luM  a  greaier  than  U.         95 


which  is  His  limit  downwards  necessftrily  mnst  in  every  way 
circiunscribe  and  snrronnd  TTiin  Who  is  limited  thereby. 
Tea,  by  their  account,  the  Father  of  all  (whom  forsook 
they  call  also  the  First  of  Beings  and  of  Principles),  with 
the  Fnlnees  they  talk  of,  and  Mardon'd  '^good  God,"  ^nll 
have'  a  position  in  som^thin^,  aaid  will  be  inbloSi^,  and 
smrounded  externally  by  some  other  principle;  which 
mnst  needs  be  greater  than  it,  since  that  V^hidi  Contains  is 
"greater  than  tiie  thing  contained.  Now  titiat*  which  is 
greater  is  also  more  stable,  and  more  truly  the 'Lord;  and 
that  which  is  greater^  and  more  stable,  and  more  truly  the 
Lord,  that  same  must  be  God. 

For,  there  being  according  to  them  some  other  thing  too,  §  3. 
which  indeed  they  say  is  without  the  ''  Fulness,^'  and  into 
which  they  think  some  higher  Power,  wandering,  descended ; 
it  follows  of  course  either  that  the  said  external  Being  com- 
prehends, and  the  ''Fulness"  is  comprehendied  ; — (other- 
wise it  will  not  be  without  the  ''Fulness  "  [or  Pleroma]  ;  for 
if  there  be  aught  without  the  Pleroma,  the  Pleroma  will  be 
within  that  same  thing  which  they  say  is  without  it,  and 
will  be  comprehended  by  that  which  is  without :  now  with 
the  Pleroma  we  are  to  understand  the  original  God  also  :)— 
or  again  tbese  two,  i.  e.,  the  Pleroma,  and  that  which  is 
without  it,  must  be  indefinitely  distant  and  parted  off  from 
one  another.  But  if  they  affirm  this  latter,  there  will  be 
some  third  thing,  which  parts  off  at  that  indefinite  distance 
the  Pleroma  from  that  which  is  without  it;  and  this  third 
must  circumscribe  and  contain  both,  and  it  will  be  greater 
both  than  the  Pleroma  and  than  that  which  is  without  it, 
as  containing  both  in  its  own  bosom :  and  the  argument 
about  the  spaces  contained  and  containing  will  go  on  to  in- 
finity. For  if  this  third  is  to  have  its  beginning  upwards 
and  its  end  downwards,  it  is  absolutely  necessary  that  it 
be  limited  also  on  its  sides,  both  beginning  and  leaving 
off  in  some  other  things  :  and  those  again  and  others  which 
are  above  or  below,  will  have  their  beginnings  in  some  other 
things :  and  so  on  to  infinity :  So  that  their  device  can  never 
stay  itself  upon  One  God,  but  as  a  result  of  seeking  more 


96  mOier  One  Ood  or  ehaos. 

Book  2.  iihan  is^  must  fall  into  that  wbicli  is  not^  and  depart  firom 
the  true  Gk)d. 
§  4.        And  all  this  snits  equally  well  for  a  reply  to  Mardon's 
J^J^  sect  also/    For  his  two  Gods  also  will  be  comprehended  and 
moie^  circnmscribed  by  an  indefinite  interval,  separating  them 
dp]«        one  from  another :  And  in  this  way  we  most  needs  imagine 
ml^    ^  in  every  direction  many  Gbds  parted  by  an  indefinite  inter- 
^^^    val,  having  as  towards  each  other  both  beginnings  and  ter- 
^^^,       minations;   and  by  the  argoment  by  which  they  try  to 
shew  that  there  is  some  Fleroma  or  GK>d  above  the  Framer 
of  Heaven  and  Earth,  by  nse  of  that  same  argoment  one 
may  make  ont^  that  above  the  Fleroma  there  is  another 
Pleroma,  and  above  that  again  another,  and  above  the  Deep 
another  Ocean  of  Gk>dhead,  and  that  the  same  exist  on  the 
several  sides  of  them  in  like  manner :  and  so  their  view  will 
lose  itself  in  infinity,  i.  e.,  they  will  be  forced  continually 
to  be  imagining  other  Heromata  and  other  Deeps,  and  no- 
where at  any  time  to  stay  themselves,  ever  seeking  firesh 
ones  besides  those  which  have  been  mentioned.    And  it  will 
be  nncertain,  whether  these  parts,  whereabonts  we  are,  are 
below,  or  whether  the  same  be  the  higher  regions,  the  parts 
which  they  call  Above,  whether  they  be  above  or  below : 
BO  will  there  be  nothing  stationary  nor  fixed  to  limit  our 
conception,  bat  it  will  be  forced  to  go  forth  among  immense 
worlds  and  indefinite  Gbds. 
(  5.        Moreover,  such  being  the  case,  each  Gfod  will  be  con- 
^^J^^tent  with  his  own,  and  will  not  be  busy  about  what  is 
^iij^^  another's :  else  will  he  be  unjust,  and  greedy,  and  ceasing  to 
imi,to     be    that  which  God  is.    And  each  several  creation  will 
glorify  its  own  framer,  and  will  be  contented  with  him,  and 
will  know  no  other :  else  being  most  justly  accounted  re- 
bellious by  all,  it  will  incur  most  merited  punishment.    For 
there  must  needs  either  be  One  Who  comprehends  all,  and 
Who  in  His  own  dominions  made  each  one  of  the  things 
which  are  made,  according  to  His  own  will :  or  again  many 
and  indefinite  Makers  and  Gbds,  having  on  every  side  both 
beginning  and  ending  with  respect  to  one  another :  so  shall 
we  be  compelled  to  allow  that  all  the  rest  are  outwardly 


Gk)D  made  the  world,  97 

comprehended  by  sometlimg  else  which  is  greater^  and  are 
as  it  were  shut  up  and  abiding  in  their  own  home  every  one 
of  them  j  and  that  none  of  these  all  is  Ood.  OPor  to  every 
one  of  them  there  will  be  somewhat  wanting^  occupying  as 
it  does  a  very  small  part  in  comparison  of  all  the  rest ;  and 
the  title  of  Omnipotent  will  be  abolished;  so  this  way  of 
thinking  most  needs  end  in  Atheisi^ 

But  they  who  say  that  the  world  was  framed  by  Angels,  Chap.  II. 
pr  by  some  other  fabricator  thereof  contrary  to  His  mind  ^  *•  j. 
Who  is  Father  above  all :  sin  first  in  the  mere  circumstance  oonld  not 
of  affirming  such  and  so  great  a  creation  to  have  been  wrought  by  Angela 
by  Angels,  contrary  to  the  will  of  the  First  God.    As  though  SJjjf* 
Angels  were  more  powerful  than  Gk>d,  or  again  as  though  ^"^' 
He  were  negligent^  or  defective,  or  without  care  of  what  is 
done  in  His  own  dominions,  whether  it  be  done  ill  or  well, 
to'  scatter  and  restrain  the  one,  the  other  to  approve  with 
joy :  now  this  no  one  would  attribute  even  to  a  man  of  any 
skill :  how  much  less  to  God  I 

Moreover,  let  them  in  the  next  place  tell  us,  whether  these     <  2. 
tUngs  were  framed  in  the  regions  which  are  comprehended  Such  a 
by  Him,  and  are  His  own;  or  in  regions  not  His  own,  and  inrolTM 
situated  without  Him.    But  if  they  say,  without  Him ;  all  the  AUnrii- 
above-mentioned  absurdities  will  just  as  much  stand  in  their  ^^  ^J" 
way,  and  the  First  Ood  will  be  inclosed  by  him  who  is  with- 
out Him,  in  whom  also  He  will  of  necessity  terminate.     But 
if  in  the  regions  which  are  His  own :  it  will  be  very  futile  to 
say  that  against  His  mind,  in  His  own  regions,  a  world  was 
framed,  by  Angels  who  are  also  in  His  power,  or  by  any  other; 
or  as  though  He  did  not  Himself  look  out  on  all  things  that 
are  in  His  own  place,  so  as  not  to  know  what  the  Angels 
will  do. 

But  if  it  were  not  contrary  to  His  will,  but  with  His  con-     5  3. 
sent  and  knowledge,  as   some  think :  no  longer  will  the  tionof  In. 
Angels,  nor  any  Artificer  of  the  World  be  the  cause  of  this  jJJ'eSi- 
work,  but  the  Will  of  God.    For  if  there  be  a  Framer  of  the  *<>»«▼«• 
World,  He  Himself  made  the  Angels,  or  however  was  Him-  P<>^^m 
self  the  cause  of  their  being  created :  and  it  will  be  seen  more 
that  He  was  the  Maker  of  the  world.  Who  pre-arranged  the  pS. 

H 


98  Ood  tiie  First  Origin  of  aU. 

Book  2.  caiuies  of  its  formation.  Though  they  say  that  the  Angela 
or  the  Artificer  of  the  world  were  made  by  a  long  Bucceadon 
downwards  from  the  First  Father,  as  Badlides  says :  never- 
theless the  real  cause  of  the  things  that  were  made  will  be 

ifMa^  traced  back  ^  as  a  stream  even  to  Him  firom  Whom  that  kind 
of  snccession  emanated :  as  the  success  of  a  war  is  referred 
to  the  Eong  who  provided  those  things  which  are  the  cause 
of  the.  victory;  and  as  the  founding  of  Imy  State,  or  of  any 
work,  is  referred  to  him  who  provided  the  means  for  the  ac- 

fmn  "  complishment  of  what  was  done  in  the  inferior  department  '• 
Just  as  we  say  not  that  the  axe  hews  the  wood  or  the  saw  cuts 
it,  but  one  would  very  properly  say  tiiat  the  hewing  and  cut- 
ting was  the  work  of  a  man :  of  him  who  made  the  very  axe  and 
saw  for  that  purpose,  and  long  before  that  made  all  the  tools, 
whereby  the  axe  and  saw  were  manufactured.  Thus  then,  by 
their  argument,  the  Father  of  all  will  justly  be  termed  the 
Artificer  of  this  world,  and  not  the  Angels,  nor  any  other 
maker  of  the  world,  except  Him  Who  was  the  Producer,  and 
Who  first  became  a  cause  of  what  led  to  the  aforesaid  creation* 
§  4*         Such  a  Way  of  talking  may  perhaps  be  persuasive  or 

I>octriii0  beguiling  to  those  who  know  not  Gbd,  and  liken  Him  to 

^mT^  men  who  are  poor,  and  who  cannot  immediately  make  any 
thing  out  of  what  is  at  hand,  but  need  many  tools  for  their 
xnanufacture :  but  it  is  altogether  incredible  with  those  who 
know  that  the  God  of  all,  needing  nought,  builded  and 
made  all  by  His  Word,  neither  wanting  Angels  to  help  Him 
in  His  productions,  nor  any  Virtue  greatly  inferior  to  Him 
and  not  knowing  the  Father,  nor  any  defect  nor  ignorance, 
for  the  making  of  Man  who  might  come  to  know  Him:  but 
Himself  within  Himself,  in  that  way  unspeakable  and  in- 
conceivable by  us,  predestinating  all,  made  them  at  His 
will ;  giying  to  all  their  proper  harmony  and  order  and 
beginning  of  existence :  a  substance  spiritual  and  invisible 
to  spiritual  beings,  heavenly  to  those  which  are  above  the 
heavens,  and  Angelical  to  Angels,  and  animal  to  animals, 
and  watery  to  such  as  swim,  and  earthly  to  the  earthbom, 
to  all  becoming  their  quality.  All  things  moreover  which 
wei^  made,  He  made  by  His  unweariable  Word. 


We  must  look  to  OoJPa  holy  word  not  to  hereHes,      99 

For  this  is  proper  to  tbd  ti*a£i8cendent  ^eellehcy  of  Qod,  hot     $  5. 
to  need  other  infltmments  for  the  creation  of  the  things  which  2^)S?"" 
are  made;  and  His  own  Word  is  meet  and  able  to  form  all  ^■** ^ 
things:  as  John  also  the  Lord's  Disciple  saith  of  Him;  All  S.  JohnL 
fhingawerenutdeby  Him,  (mdwUhout  Him  wcu  nothing  7^^ 
Now  the  word  AU  comprehends  this  world  also  of  ours. 
Wherefore  this  too  was  made  by  His  Word,  as  the  Book  of 
flenesis  saith,  that  aU  that  we  are  concerned  with,  Godmade 
by  His  own  Word.     In  like  manner  David  too  expresses  it : 
For  He  epahe  cmd  they  were  made  ;  He  commamded  and  they  ^^u  * 
were  created.    Which  then  shall  we  rather  believe  about  the 
making  of  the  world ;  these  before-mentioned  heretics,  chat- 
tering so  foolishly  and  inconsistently ;  or  the  Disciples  of  the 
Lord,  and  Moses  Gt>d's  faithful  Servant  and  the  Prophet  T 
Who  also  in  the  first  place  related  the  birth  of  the  world, 
saying.  In  the  beginning  Ood  created  the  Heaven  and  the  Gen.  i.  l. 
Earth;  and  all  the  other  things  afterwards  in  order:  God, 
not  inferior  gods,  nor  Angels. 

Now  that  this  God  is  the  Father  of  our  Lord  Jesus  Christ,     *  ^ 
Paul  also  the  Apostle  hath  said  it :  There  is  one  Ood,  the  Fa-  Epn.  ir. 
thef,  Who  is  above  all  things,  amd  through  all  things,  and  in  * 
aU  of  Us,    We  have  now  indeed  shewn  that  there  is  one  God : 
and  firom  the  same  Apostles  and  from  our  Lord's  discourses 
w6  will  further  shew  it.     For  what  sort  of  thing  is  it,  leaving 
the  wordiS  of  the  Prophets,  and  our  Lord,  and  the  Apostles, 
to  regard  these  who  say  nothing  that  is  wholesome  I 
'   Wherefore  the  Deep  which  they  talk  bf  is  a  thing  incon-   Crap. 
gruous  •;  as  is  also  this  man's  *  Pleroma,  and  Marcion's     *  / 
God :  if  at  least,  as  they  say,  it  hath  without  itself  somewhat  Abmndi- 
which  is  a  bdse  to  it,  which  they  call  Void,  and  Shadow :  ?heoryof 
aud  this  void  is  proved  greater  than  their  Pleroma.    And  5,£fKe- 
this  statement  again  is  incongruous — ^that  while  it  contains  ^°?^*°^ 
all  within  itself,  yet  something  else  was  the  artificer  of  the 
Creation.    For  they  must  necessarily  confess  that  there  is 
somefJiing  void  and  without  form,  wherein  was  made  this  now 
existing  Universe,  beneath  the  spiritual  Pleroma :  land  that 

•  h2 


100      The  world  made  according  to  the  Mind  of  Ood. 

Books,  this  spaoe  witKont  form,  was  left  hj  liiin  on  pnrpoBe,  the 
First  Father  either  knowing  or  not  knowing  what  would  take 
place  in  it.    And  if  indeed  He  was  ignorant,  Gk>d  will  of 
course  flot  have  foresight  of  all  things.    Yea,  and  they  will 
have  no  cause  to  assign,  why  He  left  this  space  for  so  many 
ages  unemployed.     But  if  He  foreknow,  and  did  mentally 
consider  the  creation  which  wta  to  be  in  that  space.  He 
Himself  made  it,  forming  it  as  He  "did  beforehand  within 
Himself. 
(  2.        Let  them  cease  therefore  to  say,  that  the  world  was  made 
mywbidi  ^^  another  :\forlftt  one- and  the  same  moment  did  Gfod  con- 
it  lOToWei  ceive  it  in  Hm  mind,  and  that  was  wrought  which  He  had 
the  Su.    mentally  conceived.  J  It  not  being  even  possible  for  one  to 
^eing.      conceiye  in  his  mind  and  for  another  to  make  what  the  first 
had  so  conceiyed.    But  Gbd  conceiyed  the  world  in  the  way 
supposed  by  these  Heretics,  either  eternal,  or  temporal : 
both  of  which  is  incredible.    If  howeyer  He  had  conceiyed 
it  in  His  mind  to  be  Eternal  and  spiritual,  and  an  object  of 
contemplation,  such  also  would  it  haye  been  made.    But 
being  such  as  it  is,  the  Beiug  Who  made  it  such  was  of 
course  the  same  Who  had  conceiyed  it  such  in  His  mind. 
Or  with  the  cognissance  of  the  Father  that  iSeing  willed  it 
to  exist  according  to  the  said  mental  idea,  both  compounded, 
and  changeable,  and  transitory :  and  that  being  such  as  the 
Father  had  sketched  out  within  Himself,  it  should  be  a  work 
worthy  of  the  Father.    Now  that  which  was  mentally  con- 
ceiyed by  the  Father  of  all,  and  formed  before,  as  it  was 
also  made,  to  call  this  the  fruit  of  defect,  and  an  emanation 
from  ignorance,  is  a  word  of  great  blasphemy.  rFor  accord- 
ing to  them  we  shall  haye  the  Father  of  all,  in  the  Idea  of 
His  own  mind  within  His  own  bosom,  giving  birth  to  ema- 
nations from  defect  and  fruits  of  ignorance;  for  such  as  He 
had  conceiyed  things  in  His  mind,  such  also  were  they  mades 
^fy'*        We  may  then  inquire  into  the  cause  of  the  Divine  ar- 
X  i^     railgement  of  which  we  have  been  speaking,  but  we  may 
The  The-  not  attribute  to  another  the  framing  of  the  world :  and  wa 
Void  ftir-  are  to  say,  that  Gbd  prepared  all  things  beforehand  that 
p<^*f"    they  might  come  into  being  as  they  actually  did;  but  we 


Their  Void  voids  tlieir  whole  adisme.'  101 

are  not  to  be  framing  devices  about  a  Shadow  and  a  Void. 
Yea,  and  it  may  be  asked,  Whence  is  the  Void  ?  Whether 
is  it  also  according  to  them  produced  by  the  Father  and 
Producer  of  all,  and  equal  in  honour,  and  akin  to  the  other 
.^!ons,  perhaps  too  even  elder  than  they  ?  Now  if  it  ema- 
nated from  tiie  same,  it  resembles  Him  fi^m  Whom  and 
those  with  whom  it  emanated.  It  will  follow  then  of  ab- 
solute necessity,  that  the  Deep  whom  they  talk  of,  with 
their  Silence,  must  resemble  the  Void,  i.  e.,  must  be 
void :  and  that  the  other  iBons,  as  brothers  of  The  Void, 
must  have  their  substance  also  void. — If  on  the  other  hand 
it  be  no  emanation,  it  is  self-bom  and  self-begotten,  and 
equal  in  time  to  that  Deep  the  Father  of  aU  Whom  they 
speak  of :  and  so  the  Void  will  be  of  the  same  nature  and 
honour  with  Him  Whom  they  speak  of,  the  Father  of  all. 
For  it  must  either  emanate  from  something,  or  be  self- 
bom  and  self-begotten. — ^But  now  if  that  which  emanates 
be  Void,  the  Producer  of  it  too,  Yalentinus,  is  empty  and 
void,  void  also  are  his  followers.  But  if  it  be  no  emanation, 
but  self-begotten :  then  that  which  is  void  is  like,  and  as  a 
brother,  and  equal  in  honour  to  the  Father  Whom  Yalen- 
tinus had  before  spoken  of:  but  more  ancient  and  greatly 
exceeding  in  age  and  honour  all  the  other  ^ons  of  Ptole- 
my himself,  and  of  Heracleon,  and  the  rest  who  are  of  the 
same  way  of  thinking. 

But  if,  being  at  a  loss  herein,  they  confess  that  the  Fa-     a  2. 
ther  of  all  contains  all  things,  and  that  there  is  nothing  <^  '^ 
without  the  Pleroma  (for  else  He  must  of  absolute  neces-  necessary 
sity  have  limits,  and  be  compassed  about  by  some  greater  Crestion. 
Being):   and  that  they  use  the  terms   ''without''   and 
''within,''  to  express  knowledge  and  ignorance,  not  local 
distance :  and  that  the  things  made  by  the  inferior  Creator, 
or  by  Angels,  whatsoever  we  know  to  have  been  made,  be- 
ing within  the  Heroma,  or  in  the  parts  comprehended  by 
the  Father,  are  themselves  comprehended  by  that  Unspeak- 
able Ghreatness,  as  a  centre  within  a  circle,  or  as  a  spot  in  a 
vesture :  first  of  all,  what  sort  of  a  being  will  The  Deep 
prove,  suffering  a  spot  to  take  place  within  his  own  bosom. 


102       PermiUing  defect  in  creaUng  argues  wedknees. 

Book  SL  and  permitting  some  other  to  create  or  produce, in  his  own. 
regions,  contrary  to  his  own  mind  T  A  thing  which  wonld 
bring  discredit  upon  the  whole  Fleromay  seeing  that  He 
might  have  cut  off  Defect  from  the  beginning,  and  all  the 
emanations  which  took  their  origin  therefirom,  and  not  allow 
things  to  receiye  any  order  of  Creation  with  ignorance,  or 
passion,  or  defect.  For  he  who  afterwards  corrects  a  de- 
fect, or  cleanses  it  out  as  a  blot,  might  much  sooner  have, 
taken  care,  that  no  such  blot  might  at  all  occur  in.  the 
things  which  are  his.  JOr  if  he  allowed  it  in  the  beginning, 
because  what  was  made  could  not  be  made  otherwise ;  they 
must  needs  take  place  always  in  like  manner.  For  the 
things  which  admit  not  of  correction  at  first,  how  are  they 
to  admit  of  it  afterwards  T 

Or  how  say  they  that  men  are  called  out  to  perfection, 
when  the  very  beings  which  are  the  efficient  causes  of  men, 
whether  it  be  the  Creator  himself,  or  certain  Angels,  are 
said  to  be  in  Defect?  And  if  because  He  is  kind.  He 
pitiedmen  in  the  last  times,  and  is  giving  them  perfection ; 
He  ought  first  to  pity  those  who  were  the  makers  of  men, 
and  give  them  perfection.  In  which  case  man  too  of  course 
would  have  received  mercy,  being  made  perfect  by  beings 
that  were  perfect.  Since  if  He  pitied  their  work,  much 
more  ought  He  to  pity  them,  and  not  to  permit  them  to 
come  to  so  great  blindness. 

t3.        Also  their  discourse  about  the  Shadow  and  the  Void  will  be 
jl«^^  refuted,  (wherein  they  say  was  made  this  creation  which 
Higbert    we  belong  to),  if  all  this  took  place  in  the  regions  which 
with        are  comprehended  by  the  Father.    For  if  they  suppose  that 
mSJS^'-  Paternal  light  of  theirs  to  be  such  as  to  hAve  the  poweor  of 
***»*"•     filling  aU  things  and  enlightening   all  things  which  are 
within  Him ;  how  conld  there  be  void  or  shadow  in  those 
parts  which  are  comprehended  by  the  Pleroma  and  the  pa- 
ternal light  ?    For  they  must  point  to  some  place  within  the 
First  Father,  or  within  the  Pleroma,  not  enlightened  nor 
occupied  by  any  thing,  wherein  either  the  Angels  or  the 
Creator  made   whatsoever  he  would.    It  being  no  small 
space,  wherein  such  and  so  great  a  creation  was  made.    It 


Their  Father  imperfect  if  he  created  the  imperfect.    108 

will  be  absolately  necessary  then^  that  locally  withm  the 
Fleroma,  or  within  their  Father  they  must  make  themselves 
something  roid  and  shapeless  and  dark^  wherein  were  made 
whatsoeyer  things  were  made.  Also  blame  will  fall  on  their 
Paternal  Idght^  as  thongh  He  were  unable  to  enlighten  and 
fill  the  parts  that  are  within  Him.  And  calling  it  all  Fruits 
of  Defect^  and  the  Work  of  Error^  they  will  be  still  introduc- 
ing defect  and  error  within  the  Pleroma,  and  into  th^ 
bosom  of  the  Father. 

Against  them  therefore  who  maintain  that  this  world  was  Chap.V, 
made  without  the  Pleroma,  or  under  "  the  good  God/'  j^  yj_ 
what  we  said  a  little  before®  is  appropriate;  and  the  said  «P|^]D^ 
persons  with  their  Father  will  be  shut  up  as  in  a  prison  by  Creation 
that  which  is  without  the  Pleroma :  in  which  they  qIso  must  whetto 
of  necessity  terminate.  toJft' 

But  those  who  say  that  within  the  regions  comprehended  ^tfainthe 
of  the  Father  this  world  was  niade  by  certain  other  beings^ 
will  be  met  by  all  the  absurdities  and  incongruities  now 
mentioned :  and  they  will  be  forced  either  to  own  that  all 
that  is  within  the  Father  is  luminous^  and  fuU^  and  actire; 
or  to  speak  ill  of  the  paternal  light,  as  not  being  able  to 
enlighten  all  things ;  or  as  one  part,  so  the  whole  of  their 
Pleroma  must  be  acknowledged  to  be  empty  and  disordered 
and  dark.  And  aU  other  things  as  many  as  belong  to 
creation,  they  speak  ill  of,  as  though  they  were  but  for  e^ 
time^,  or,  if  eternal^  were  made  of  matter.  Whereas  they 
must  be  free  from  all  censure,  being  within  the  Pleroma  and 
in  the  Bosom  of  the  Father :  otherwise  the  censures  will 
spread  in  like  manner  over  the  whole  of  the  Pleroma. 

And  their  Christ  is  found  to  be  a  cause  of  ignorance.  For 
by  their  account,  he  having  in  substance  formed  their  Mo- 
ther, cast  her  out  beyond  the  Pleroma^  i.  e.,  cut  her  off  from 
knowledge.  He  was  himself  therefore  the  cause  of  ignor- 
ance in  her,  who  cut  her  off  from  Ipiowledge.  How  then 
could  he,  the  very  same  person,  give  knowledge  to  the  other 
MoixB,  who  existed  before  him,  while  to  his  Mother  he  caused 

« in  Oi  1.  "  quasi  tein]>oralia  mnt,  aut   stenoo- 

'ThecurxentreadinsliereKarceniakes    choica.    At  inaocofiabilia  esie  oportet, 
leoK.    It  ia  tranalated  os  though  it  stood    cum  sint "  &o. 


104  2%6{rmean^  of  wilihinai^d  without  auZs^&em  not. 

Book  SL  ignorance.    For  he  put  her  out  of  knowledge^  throwing  her 
iont  of  the  Pleroma. 
$  2.        Yet  further:  if  the  phrases  ''withm  and  without  the 
QutT  "   Fleroina''  are  nsed  by  them^  as  some  of  themselres  say^  to 
express  knowledge  and  ignorance;  because  he  who  is  in 
knowledge  is  wUhdn  that  which  he  has  cognizance  of:  the 
Saviour  Himself  (whom  they  affirm  to  be  all  things)  they 
4nust  needs  allow  to  have  been  in  ignorance.    For  they  say 
that  he^  haying  come  out  beyond  the  Pleroma^  formed  their 
Mother.    If  then  being  without  is  in  their  speech  ignorance 
of  all  things  |  and  the  Saviour  went  out  to  form  their  Mo- 
ther;  He  came  to  be  without  the  limits  of  the  knowledge 
of  all  things^  i.  e.,  in  ignorance.     How  could  He  furnish 
her  with  knowledge^  being  Himself  without  the  borders 
thereof  T    For  so  we,  being  without  the  borders  of  theii' 
knowledge,  are,  they  say,  without  the  Pleroma.    And  again : 
If  therefore  the  Saviour  went  out  beyond  the  Pleroma  to 
search  for  the  Lost  Sheep,  and  the  Pleroma  is  knowledge, 
He  came  to  be' without  the  limits  of  knowledge;  which 
means, ''  in  ignorance.'^    For  either  they  must  allow  some- 
thing locaUy  without  the  Pleroma,  and  so  all  the  aforesaid 
incongruities  will  confront  them;  or  if  they  use  ''within '^ 
in  the  sense  of  knowledge  and  ''withouf  of  ignorance,  the 
Saviour  they  speak  of,  and  long  before  him  Christ,  will  have 
come  to  be  in  ignorance,  when  they  went  out  of  the  Ple- 
roma to  form  their  Mother :  i.  e.,  out  of  knowledge. 
X  3^        Now  all  this  will  apply  in  like  manner  against  all  who 
^  diffl-  affirm  the  world  to  have  been  made  either  by  Angels  or  by' 
abited  by  any  other  but  the  true  Gk>d.    For  the  fault  they  find  about 
iater?*^  the  Fabricator  of  it,  and  about  the  things  which  were  made 
|g^2^  material  and  temporal,  will  recoil  upon  the  Father.    For 
how  come  things  to  exist  in  the  womb  of  the  Pleroma, 
Whose  final  dissolution  was  to  begin  presently  f  by  the  con- 
sent of  the  Father,  and  at  His  good  Heasure.    Now  then  it 
is  no  more  the  Creator  who  is  the  cause  of  this  work,  think- 
ing himself  to  be  making  it  particularly  well :  but  He  Who 
in  His  People  permits  and  approves  emanations  of  Defect 
and  deeds  of  error  to  take  place,  and  among  eternal  things 


Th&y  introduce  a  mightier  them  their  Ood.  105 

temporal^  and  among  inoormptible  things  corruptible,  and 
among  the  things  of  trath,  those  which  are  of  error.  If  on 
the  other  hand  these  things  were  made  without  the  permis- 
sion and  approbation  of  the  Father  of  all :  the  other,  who 
wrought  in  the  Father's  own  dominions  any  thing  without 
His  leare,  is  mightier,  and  Stronger,  and  more  sorereign  than 
He.  Again :  if  their  Father,  as  some  say,  permitted  without 
approving  it ;  He  permitted  for  some  constraining  cause,  ei- 
thw  when  He  had  power  to  forbid,  or  when  He  had  not  power. 
If  He  had  not  power.  He  is  weak  and  infirm ;  if  He  had,  He 
is  a  deceiver  and  pretender,  and  a  slave  of  necessity ;  not  con- 
senting, yet  permitting  as  if  He  consented.  And  allowing 
error  in  the  ^t  instance  to  have  substance  and  growth,  in 
after  times  He  tries  to  do  it  away,  when  now  many  have 
grievously  perished  because  of  this  defect. 

Butitis  unmeetto  say  that  He  who  is  Gbd  over  all,  free  as     k  4. 
He  is  and  independent,  was  a  slave  to  any  necessity,  so  as  [[^^ 
that  somewhat  should  exist  by  allowance  contrary  to  His  •  FStalum 
decree :  else  they  will  make  Necessity  greater  and  more  ab*-  of  the 
solute  than  OtoA,  since  what  hath  more  power  is  before  aU    ^ 
indignity.    And  he  ought  immediately  in  the  beginning 
to  cut  off  the  causes  of  that  necessity,  and  not  to  shut 
himself  to  the  endurance  of  necessity,  allowing  something 
otherwise  than  becomes  Him.    Yea,  much  better  and  more 
consistent  and  more  godlike  were  it,  to  cut  off  at  first  the 
very  ground  of  that  kind  of  necessity,  than  afterwards,  as  it 
were  upon  change  of  mind,  to  try  to  root  out  such  abundant 
produce  of  necessity.    And  if  the  Father  of  all  is  to  be  the 
slave  of  necessity,  and  to  be  subject  to  &te,  displeased  with 
what  is  done,  but  unable  to  do  anything  contrary  to  neces- 
sity and  fate : — (like  the  Homeric  Jupiter,  who  says  upon 
opmpulsion 

For  willing,  when  I  gave,  was  I,  *  IlUd  hr. 

And  yet  I  gave  imwiUingly :)  ^ 

I  say,  by  this  rule.  The  Deep  whom  they  talk  of  will  be 
found  the  slave  of  necessity  and  fate. 

Further :  how  were  either  the  Angels  or  the  Maker  of  ^yi '' 
the  world  ignorant  of  the  First  God,  being  as  they  were  in  "^l~ 


ign< 
oIGoD* 


1G6    In  exorciitn  all  things  admowUige  Ood's  Might. 

Book  2.  His  own  regionSi  and  oreatnres  of  His^  and  pres^iyed  by 
Jj^**J^^  Him  f     He  miglit  indeed  be  inyisible  to  them,  by  reason  of 
Angels     His  excellency,  bnt  unknown  He  conld  in  no  wise  be,  by  rea- 
knoW|iii  son  of  His  Providence.    Yea,  and  however  widely  they  might 
^  iprant  be  separated  from  Him  (as  they  say)  in  a  downward  line; 
yet.  His  Dominion  being  spread  over  all,  they  most  needs 
have  known  Him  ruling  over  them  and  have  been  aware  of 
this  at  least,  that  He  Who  created  them  is  Lord  of  all.    For 
the  combination  in  Him  of  Invisibiliiy  and  Power  helps  all 
gresktlj  to  realize  and  perceive  His  most  mighiy  and  Al- 
8.  huke   mighty  excellence.    Wherefore,  although  no  m^an  knoweth 
s'.BCatu   ^^  Father,  scuoe  the  Son,  nor  the  Son,  ffave  the  Father,  and 
^'  ^'      those  to  whom  the  Son  hath  revealed  Him, ;  yet  thus  much  all 
know,  the  reason  fixed  in  their  ininds  acting  upon  them,  and 
instructing  them : — ^that  there  is  One  Qod,  the  Lord  of  all. 
^  3.         And  for  t}iis  cause  all  things  submit,  when  appeal  is  made 
^'^K    to  the  Most  High  an'd  Almighty  One :  and  by  Invocation  of 
thdr       ^im,  even  before  our  Iiord's  Advent,  men  used  to  be  saved 
ledge  In    both  from  the  worst  of  spirits,  and  fi^m  all  kinds  of  dee- 
mons,  and  from  the  whole  apostate  Power.    Not  as  though 
the  earthly  spirits  or  dsBiUons  had  seen  Him,  but  because 
they  knew  of  the  existence  of  Him  Who  is  Cit>d  over  idl,  the 
Livocation  of  Whom  did  and  doth  cause  trembling  in  every 
creature,  in  Prindpaliiy,  and  Power,  and  every  inferior  Vir- 
tue,    Or  shall  we  say,  that  while  those  who  are  subject  to 
the  Roman  Empire,  though  tliey  have  never  seen  the  Em- 
peror, but  are  widely  separated  from  him  by  sea  and  land, 
recognize,  because  of  his  dominion,  him  who  has  the  chief 
place  in  sovereignty  over  them ;  the  Angels  on  the  other 
hand  who  were  above  us,  or  he  whom  they  call  Artificer  of 
the  world,  fail  to  recognise  the  Almighty,  when  even  dumb 
animals  tremble  and  give  way  at  that  invocation  f    And 
they  are  all   subject  to  the  name   of  our  Lord,  though 
of  course  they   have  iiot  seen  Him:    so  also  are   they 
subject. to  the  appellation  •  of  "  Him  Who  made  and  ordered 
all,''  He  being  no  other  than  the  very  Creator  of  the  world, 

•«  f <  Vooabulo."    The  iWslator  gsre    and  word  which  ttandsfor,  E. 
M  altematiTe  renderipgi  Appellation  rf 


In  S.  IrenoBUB^  time  the  very  Jews-  could  practise  ii.     107 

And  accordingly  the  Jews  even  to  this,  day  expel  daemons  cf. 
by  this  very  form  of  address,  because  all  things  fear,  when  jl  jg^  * 
He  is  invoked  Who  made  them. 

Except  therefore  they  will  have  the  Angels  more  irration«-     ^  3. 
al  than  the  dumb  animals,  they  will  find  that  although  they  ^,|^'j^|^ 
had  not  seen  Him  Who  is  Gk>d  oyer  all,  yet  they  mnst  needs  igrdity  of 
have  been  aware  of  His  Power  and  Pominion,    For  it  will  oftheAn- 
seem  ridicnloas  indeed,  if  they  affirm  themselves  who  are  Smi»w« 
on  earth,  to  know  the  God  above  all  Whom  they  never  saw ; 
and  suffer  not  Him  Who  by  their  account  made  them  and 
all  the  world,  being  as  He  is  in  the  highest  and  above  the 
Heavens,  to  know  what  is  known  to  themselves,  whose  place 
is  in  Ifhe  regions  below.     Unless  haply  they  say  that  the 
Deep  whom  they  talk  of  is  under  the  earth  in  Tartarus,  and 
that  accordingly  they  first  knew  him,  before  the  Angels  who 
dwell  on  high :  going  on  to  such  great  folly,  as  to  pronounce 
the  Artificer  of  the  world  beside  himself.    Yea,  they  ar^ 
indeed  to  be  pitied,  affirming  that  he  in  so  extreme  madness 
knew  neither  his  Mother,  nor  her  seed,  nor  the  PleiTQQ^  of 
the  ^ons,  nor  the  First  Father,  nor  what  his  own  haudy- 
works  were :  but  that  they  are  images  of  the  things  which 
are  within  the  Pleroma,  the  Saviour  having  secretly  wrought 
upon  him  that  they  sltiould  be  so  made  in  honour  of  those 
who  are  on  high. 

.  And  so,  whereas  the  Demiurge  was  ignorant  of  all,  the  Chap.  ' 
Saviour,  they  say,  did  honour  to  the  Pleroma  in  the  Qi^eation  -   >  j'  • 
which  He  wrought  by  that  mother,  emitting  similitudes  and  So.caUed 
images  of  the  things  above.    We  however  have  shewn  it  i^^diL 
impossible  that  there  should  be  any  thing  without  the  Pie-  g^,^' 
roma,  wherein  they  say  the  images  of  the  Beings  within  the  P*  1^« 
Pleroma  are  formed :  as  also  that  this  world  should  be  framed  . 
by  any  but  the  First  Deity.    But  if  we  took  delight  in  over- 
throwing them  on  every  side,  an.d  convicting  them  of  false- 
hood, we  might  allege  against  them.  That  if  things  here  were 
made  by  the  Saviour  in  honour  of  things  above,  after  their 
similitude,  they  ought  to  continue!  for  ever,  that  the  objects 
of  honour  might  for  ever  receive  thathonour.    But  if  theypass 
away,  what  is  the  use  of  this  very  short  space  of  honour : 


108        Supposed  honour  to  Pleroma  real  diahcnour. 

* 

Book  S.  bf  an  honour  wliich  once  was  not,  and  again  shall  not  be  f 
At  this  rate  we  make  ont  the  Savionr  to  be  rather  a  seeker 
of  vain  glory^  than  an  hononrer  of  the  things  above.  For 
what  honour  to  the  eternal  and  everlasting  things  are  those 
which  are  temporal  f  to  the  enduring,  those  which  pass  away  f 
to  the  incorruptible,  those  which  see  corruption  f  Since 
even  among  men,  who  are  but  for  a  time,  there  is  nothing 
delightful  in  that  honour  which  quickly  passes  by,  but  in 
that  which  endures  as  long  as  possible.  Whereas  the  things 
which  are  got  rid  of  as  soon  as  made,  might  be  justly  said  to 
be  made  rather  by  way  of  insult  to  the  supposed  objects  of 
lionour :  and  the  eternal  to  be  injuriously  treated  by  the 
spoiling  and  scattering  of  its  image. 

But  what  f  except  their  Mother  had  wept,  and  laughed, 
and  been  at  her  wits'  end,  would  the  Saviour  have  lacked 
means  of  honouring  His  Fulness,  because  that  utter  state  of 
confusion  had  no  substance  of  its  own^,  whereby  to  honour 
the  First  Father  f 
§  2.         0  vain-glorious  honour,  presently  passing  away,  and  ap- 

^T^  pearing  no  more  I  Suppose  some  ^on,  in  whose  case  no 
such  honour  is  said  to  have  been  j  then  the  things  above  will 
be  unhonoured  j  or  another  Mother  again  must  be  sent  forth, 
in  tears  and  perplexity,  for  the  honour  of  the  Pleroma !  O 
incongruous'  yea  also  blasphemous  Image!  Ye  talk  to 
me  of  an  Image  of  the  Only  Begotten,  emanating  firom  the 
Maker  of  the  world,  and  you  will  have  it  to  be  the  Mind  of 
the  Father  of  all,  yet  that  this  Image  knows  not  either  it- 
self or  the  creation ;  neither  indeed  doth  it  know  the  Mother, 
nor  any  whatsoever  among  existing  things,  and  those  which 
were  made  by  Him.  And  do  ye  not  blush  against  yourselves, 
making  Ignorance  extend  even  to  the  Only  Begotten  f  For 
if  things  here  were  made  by  the  Saviour  after  the  like- 
ness of  the  things  above ;  there  being  so  much  ignorance 
in  him  who  iiq  made  after  a  certain  pattern,  the  aforesaid 
ignorance  must  needs  exist  in  and  concerning  TTiim  also,  in 

'"  Extrems  confiisionit  nan  habentii  f  "  indianxnilii : "  which  seema  from 

proprUm  lubBtautiain."     MuBuet  says  the  lequel  of  the  sectioii  to  be  a  fidse 

thia  ia  an  Hellentam,  the  genitive  oaae  reading  inatead  ottUninUUa. 
Sot  the  ablative  abaolute. 


80  JEona  too  liUlo  to  be  vmages  of  aU  creaUon.      109 

whose  likeness  ^the  ignorant  one  is  made.  It  not  being 
possible,  when  both  are  spiritual  emanations,  not  framed, 
nor  put  together,  that  he  shonld  have  preserved  Hl  some 
respects,  but  in  others  have  marred  the  resembling 
image',  which  was  sent  forth  for  this  very  end,  to  be  like  timagin. 
that  emanation  which  ij9  on  high.  Yea,  and  any  want^J^JI^'* 
of  resemblance  therein  will  be  a  charge  brought  against 
the  Saviour,  for  producing  an  image  without  likeness, 
like  an  artist  whose  works  will  not  stand  the  test.  For 
they  may  not  speak  as  though  the  Saviour,  whom  they 
affirm  to  be  All,  had  not  power  over  His  own  production. 
If  then  the  Image  be  unlike,  the  artist  is  a  bad  one,  and 
it  is,  by  their  account,  the  Saviour's  fault.  If  on  the  other 
hand  it  be  like,  there  will  be  the  same  ignorance  found  in 
the  mind  of  their  First  Father,  i.  e.,  the  Only  Begotten  : 
and  the  Father's  Mind  knew  not  either  itself  or  the  Father, 
nor  yet  the  things  made  by  Him.  But  if  He  knows,  then 
the  person  whom  the  Saviour  made  in  His  likeness  must 
Also  know  the  things  which  bear  His  likeness :  and  we 
do  away  with  the  greatest  blasphemy  they  have  in  their 
role. 

'  And  moreover,  how  is  it  possible  for  all  creatures  that     $  3   . 
^,  80  varioBS  aud  xnahy  and  past  nnmbering,  to  be  iumgea  SSg^" 
of  those  thirty  ^ons  which  are  within  the  Fleroma,  the  ^S/?? 
same  whose  names  (according  to  their  statement)  we  have  hinre  ao 
set  down  in  the  preceding  book  7   And  I  say  not  the  whole  their  ori. 
creation  in  its  variety,. but  even  any  single  part,  either^"* 
in  the  Heaven  or  the  Earth  or  the  Waters,  will  be  found 
beyond  their  power  to  measure  by  the  scanty  reach  of  their 
Fleroma.    For  that  their  Fleroma  consists  of  thirty  JEkma, 
themselves  bear  witness :  and  that  in  any  single  portion  of 
tie  aforesaid  there  areS  not  thirty  but  many  thousand 
kinds,  should  men   enumerate  them,  eveiy  one  whatever 
will  affirm  without  qualification.     How  then  may  things  of 
such  manifold  formation,  existing  in  contrary  natures,  and 
mutually  opposed,  and  6ne  destroying  another,  be  images 

•'k  quoniam  »....  multa  millia  specie-    etfe  is  rtmdered  as  ^  it  were  nmt,  ao« 
ram  esse,  aoniimeraiites  eos,  ostendere    cording  to  a  conjecture  of  Gbrabe'a. 
dnmis  qnictmque    confitebitar."    The 


110  Things  so  vaaiotts  no  image  of  One. 

Book  2.  and  similitades  of  the  thirty  JRona  of  the  Fleroma,  Eonce 

these  by  their  statement  are  of  one  natare^  of  equal  and 

like  origin^  and  have  no  difference  f    Whereas  if  one  are 

images  of  the  other^  it  most  follow  that  as  some  men,  they 

say,  are  naturally  bad,  others  natnrally  good,  so  we  might 

point  ont  like  differences  in  the  very  iEons,  and  say  that 

some  of  them  are  naturally  g^ood  emanations,  others  nata-» 

rally  bad,  to  make  their  contrivance  of  an  image  suitable  to 

their  ^^ns.    Once  more,  because  there  are  in  the  world 

some  things  tame  and  others  wild,  some  harmless,  others' 

mischievous  and  apt  to  spoil  the  rest:  and  again  some 

Earthly  some  watery,  some  in  the  air  some  in  the  heaven :  in 

like  manner  they  ought  to  maintain  that  their  .^Eions  are 

affected  in  the  same  way,  if  at  least  the  one  are  images  of 

s.  Matth.  the  other.    Yea,  and  the  ''  eternal  fire  which  the  Father 

prepared  for  the  Devil  and  his  Angels,''   they  ought  to 

to  make  out  which  it  represents  of  the  ZSians  that  are 

above :  for  it  too  is  counted  as  part  of  the  Creation. 

$  4.        But  if  they  say,  ''  Things    here    are    images  of  the 

^H^^M  Thought  of  tJiat  ^Sion  who  suffered :'' first  they  will  be 

^^■M  ^®*^fir  their  mother  with  irreverence,  ascribing  to  her 

of  One:    the  beginning  of  evil  and  corruptible  images.    And  next, 

how  should  things  so  many   and 'unlike   and   contrary 

in  nature  be  images  of  one  and  the  same  Being  f     Should 

they  further  say,  that  there  are  many  Angels  in  the  Fleroma, 

aud  that  those  many  things  are  images  of  them;  neither  so 

wiU  their  scheme  hold   together.     For  first  they  must 

point  out  distinctions,  mutual  contrarieties,  in  the  Angels 

« Bubja-    <>^  ^^^  Fleroma^  even  as  the  images  depending^  on  them  are 

^^^^^      of  a  nature  contrary  to  each   other.    Next,  there  being 

around  the  Creator  many,  yea  innumerable  Angels,  as  all 

Dan.yii.  the  Prophets  set  forth — ten  thouscmd  times  ten  thousand 

stcmd  before  Kim,  and  many  thousa/nd  thousands  minister  unto 

Him; — ^by  their  account  again  the  Creator's  Angels  will  be 

Images  of  the  Angels  of  the  Pleromai  and  the  entire  Creation 

remains  to  be  the  image  of  the  Pleroina,  those  thirty  ^^lons  no 

longer  proving  adequate  to  the  manifold  variety  of  Creation. 

$  5.         Yet  again :  if  this  set  of  things  was  made  after  the  like- 


No  stay  nor  rest  sa/ve  Gk)D.  Ill 

ness  of  that,  in  what  other  likeness  shall  the  latter  in  its  md  tdll 
torn  be  made  f    For  if  the  Framer  of  the  world  did  not  Arohe. 
make  these  of  himself,  bnt  like  a  workman  of  no  conse-  ^j^^ 
qnence^  and  as  a  boy  learning  his  first  lesson,  transferred  ^^* 
thdJBl  firom  patterns  not  his  own;  whence  had  he  whom 
they  Gall  The  Deep  the  forms  of  that  order  which  first  ema« 
nated  firom  himf    It  follows  then,  that  he  received  his 
standard  fit^m  some  other  who  is  above  him :  and  that  other 
^^in  firom  another.    And  jnst  as  before,  the  doctrine  of 
images  will  sink  in  a  sort  of  endless  void,  jnst  as  will  the 
doctrine  of  gods,  except  we  fix  onr  thonghts  npon  one  Sole 
Artificer,  as  npon  one  sole  Qod,  Who  of  Himself  made  all 
that  was  made.     Or,  while  one  permits  men  to  have  dis- 
covered of  themselves  someilmig  useful  to  life,  doth  he 
refuse  leave  to  that  Ood  Who  completed  the  world,  to  have 
been  Himse^  the  Maker  of  the  Form  of  the  things  that 
are  made,  and  the  Infentor  of  the  scheme  •  of  them  with  its 
accompaniments  f 

Moreover,  whence  are  one  the  images  of  the  other,  being     $  6. 
contrary  to  them,  and  in  nothing  capable  of  participating  ^ue^- 
with  themf    For  contraries  may  indeed  be  destructive  of  ^^j"" 
their  contraries,  but  images  of  them  they  can  in  no  wise  be :  ^^ 
adi  water  and  fire,  and  light  again  and  darkness,  and  so  many  dure, 
other  things,  may  by  no  means  be  images  to  each  other. 
So  neither  may  the  corruptible  and  earthly  and  compound 
and  transitory  things  be  images  df  the  spiritual  things 
which  answer  to  them :  except  they  confess  these  latter  too 
to  be  compound,  and  circumscribed,  a^tid  figured,  and  no 
longer  spiritual,  and  at  large  ^,  and  inexhaustible,  and  incbm-  *  effUw 
prehensible*    For  they  must  be  figured  and  circtbnscribed, 
in  order  to  be  true  images :  and  it  is  quite  plain  that  such 
things  are  not  spiritual.    But  if  they  affirm  the  first  sort  to 
be  spiritual,  and  at  large,  and  incomprehensible ;  how  can 
such  things  as  are  figured  and  circumscribed  be  images  of 
those  which  are  without  figure  and  incomprehensible  7 
•  But  if  they  say  that  these  things  are  images,  not  in  re->     §7* 
spect  of  figpre  and  form,  but  in  number  and  order  of  ema-  things  lo 
nation:  first,  these  ought  not  to  be  called  Images  and"*"™*"*"* 


112  Things  here  not  shadows  of  those  above. 

Book  2.  Similitudes  of  tlie  Mode  wUcIi  are  above.    For  how  are 
of  merely  those  their  images^  which  have  neither  their  habit  nor 
figure  f    Then  again,  what  numbers  and  modes  of  emanation 
belong  to  the  superior  .^lons,  the  same  and  like  to  them 
they  ought  to  adapt  to  those  Mona  which  belong  to  the  crea-^ 
tion.    Whereas  now,  pointing  out  as  they  do  thirty  .^Sons, 
yet  affirming  the  so  g^reat  multitude  of  created  things  to 
be  their  images,  we  may  justly  charge  them  with  folly. 
VIII.        ^  again  they  say  that  ihe  one  sort  are  the  shadow  of  the 
^  1.     other,  as  some  of  them  do  venture  to  say,  so  that  in  this 
herei?"^  sense  they  are  images,  they  must  needs  confess  that  the 
■badow  of  things  too  abovo  are  bodies.    For  it  is  those  boJies  which 
above,  lest  are  abovo,  which  cast  a  shadow,  not  at  all  those  things 
hti^    which  are  spiritual,  since  they  cannot  overshade  any.    Yea, 
^"^       and  though  we  grant  them  this  (which  indeed  is  impos- 
sible) that  the  9piritual  and  bright  things  dp  cast  a  sha- 
dow, wher^into,  they  say,  their  Mother  descended;  never- 
theless they  being  eternal,  the  shadow  also  which  they  cast 
'    reniaiiis  t6  eterniiy ;  and  so  the  things  which  are  here  do 
not  pass  away,  but  abide  together  with  those  which  cast 
the  shadow  over  them.    If  on  the  other  hand  these  pass, 
those  also  must  needs  pass  away,  whereof  these  are  the 
shadow :  but  if  they  endure,  their  shadow  likewise  endures. 
&  2.     •  ^^^  ^  ^^^7  ^7  it  is  a  shadow,  not  in  that  the  light  is  in- 
no^et    tercepted,  but  in    that  these  are  widely  separated  from 
in  reipect  those ;  they  will  be  blaming  the  littleness  and  infirmity  of 
rat     '    their  paternal  Light,  as  though  it  could  not  reach  to  thhigs 
here,  but  fidled  in  supplying  the  void,  and  dissolving  the 
shadow,  and  that  when  there  was  no  man  to  stand  in  the 
way.    For  by  their  account,  their  paternal  Light  wiU  be 
changed  into  darkness,  and  blinded,  and  will  &il  in  those 
parts  which  belong  to  the  void,  not  being  able  to  fill  all 
things.    No  longer  then  let  them  call  their  Deep  Pleronia  of 
all  things;  sinclB  that  which  is  void  and  shadow.  He  hath  not 
filled,  nor  enlightened :  Or  again,  let  them  give  up  their  sha- 
dow and  void,  if  indeed  their  paternal  Light  fills  all  things. 
$  3.        Neither  therefore  external  to   the  First  Father,  i.  e., 
2^       God  over  all,  or  to  the  Pleroma,  can  there  be  anything. 


Their  geheme  empty,  themselves  empty.    One  Gk)D.    118 

into  whicli^  they  say,  tlie  thonglit  of  the  ^on  wliich  was  wnm  to 
someliow  affected  came  down;  lest  the  said  Pleroma,  or  First  "^"^^ 
God,  be  limited  and  circumscribed  1)7  that  wbicb  is  with- 
oat;  nor  will  it  bold  that  there  should  be  a  Void  or  a  Sha- 
dow, the  Father  before  existing,  lest  His  light  fail  and  he- 
limited  by  the  Void.  And  it  is  irrational  and  impious  to 
devise  a  place  where  He  ceases  and  hath  an  end.  Who  by 
their  account  is  First  Father,  and  First  Principle,  and  Fa- 
ther of  all,  yea  of  this  Pleroma.  Nor  again  is  it  lawful  to 
say  that  within  the  bosom  of  the  Father  some  other  framed 
this  great  Creation,  whether  with  or  without  His  consent : 
and  that  for  causes  which  have  been  stated.  It  being  alike  sapn, 
impious  and  foolish  to  say,  that  so  great  a  creation  was  Pi^*  ^^ 
framed  by  Angels,  or  by  some  Emanation  which  knew  not 
the  true  God,  within  the  regions  which  belong  to  Him. 
And  it  is  impossible  that  within  their  Pleroma,  which  is  all 
Spiritual,  things  earthly  and  material  were  made :  impossi- 
ble, again,  that  beings  of  manifold  creation,  and  contrary 
to  each  other,  should  bo  made  after  the.  image  of  those 
others,  few  as  they  are  said  to  be,  and  of  like  formation, 
and  all  one.  Moreover  that  part  of  their  statement  which 
relates  to  the  Shadow  of  the  Vacuum  or  Void,  hath  also 
been  made  out  altogether  false.  And  so,  empty  hath  their 
device  been  proved,  and  incongruous  their  teaching;  yea, 
and  they  too  are  empty  who  pay  regard  to  them,  going 'fiibrica- 
down  verily  into  the  depth  of  perdition.  ^^/, 

Now  that  God  is  the  Artificer^  of  the  world,  themselves   Chap. 

.  .  IX 

also  hold,  who  in  many  ways  contradict  Him,  yet  confess     ,  / — 
Him,  caUing  Him  Artificer,  and  using  the  term  Angela  All  con- 
Not  to  mention  that  all  the  Scriptures  cry  aloud,  and  the  God.  ^ 
Lord  teaches,  that  This  is  Our  Father  which  is  in  Hea/ven,  g^  ^i^tth. 
and  not  another :  as  we  shall  shew  in  the  progrelss  of  our  ^*  ^* 
discourse.     But  for  the  present  that  witness  is  enough, 
which  they  bear  who  contradict  us :  all  men  in  effect  agree- 
ing herein :  first  the  ancients,  both  keeping  especially  this 
persuasion  by  tradition  from  the  first-made  Man,  and  ho- 

'  "An^iimdicente8:"meaiiiiigper-    witness  to  the  truth,  as  implying  Ono 
hijps  tliat  the  Valentiiilui  use  of  the  re-    Who  sent, 
lanre  word  Angel  was  an  involuntarjr 

I 


114      The  hecUhen  ouikiiowUdge  Ood,  these  deny  Evm. 

Book  2.  nonrmg  with  hymns  One  Qod,  Maker  of  Heaven  and  Earth, 
then  the  rest  who  came  after  them,  receiying  from  Ood's 
Prophets  the  commemoration  of  the  same :  and  lastly  the 
Gtentiles  learning  it  from  the  Creation  itself.'  For  the  Crea- 
tion of  itself  points    to   Him  Who  created  it,  and  the 
thing  made  gives  intimation  of  Him  Who  made  it,  and  the 
world  manifests  Him  Who  set  it  in  order.    Moreover,  the 
whole  Chnroh  in  all  the  world  hath  received  this  tradition 
of  the  Apostles. 
$  ^«        It  being  then  agreed  concerning  this  Gk>d  as  we  have 
fikbrica-    said,  and  testimony  given  by  all  to  His  existence ;  donbtless 
sSmra      ^^^  other,  the  Father  whom  they  devise,  hath  no  settled 
Magni.    being,  nor  any  to  witness  him :  Simon  the  Sorcerer  first 
affirming  himself  to  be  the  Qtod  over  all,  and  the  world  to  be 
made  by  his  Angels ;  and  his  followers  afterwards,  as  we 
shewed  in  the  first  book,  in  their  diverse  opinions  propa- 
gating impions  and  irreijgions  doctrines  against  the  Creator : 
and  these  being  their  diisciples,  make  their  adherents  worse 
Rom.  L    than  Gentiles.   .For  they,  serving  as  they  do  the  Oreature 
Gal.  ir.  8.  ^9(0^^  them  the  OrecUor,  and  them  which  wre  not  Oods,  do 
nevertheless  give  the  first  place  in  Deity  to  the  Gk>d  Who 
made  this  Universe.    Bat  these,  denominating  Him  ''the 
frnit  of  Decay,^^  and  calling  Him  Animal,  and  ignorant  of 
the  Power  which  is  above  Him :  affirming  too  that  in  the 
saying,  I  am  Ood,  and  besides  Me  there  is  no  other  Ood,  He 
lieth   (while  themselves  are  the  liars) :  associating  TTim 
with  all  that  is  bad,  and  feigning  that  there  is  one  (which 
there  is  not)  above  Him : — ^these  are  convicted  by  their  own 
statement  of  blaspheming  Him  Who  is  really  Gt)d,  and 
feigning  him  to  be  Qoi  who  is  not,  to  their  own  condemna- 
tion.   And  they  who  call  themselves  perfect,  and  say  they 
have  exact  knowledge  of  all  things,  are  fonnd  worse  than 
the  Heathens,  and  more  blasphemous  in  their  way  of  think- 
ing, even  of  their  own  Maker. 
Chap.        It  is  therefore  utterly  unreasonable,  passing  by  Him  Who 
»  1^     is  truly  Qod,  and  is  witnessed  by  all,  to  inquire  whether  there 
Searching  be  this  one  above  Him — ^who  is  not,  nor  hath  ever  been  an- 
u  bard,    nounced  by  any  one.     For  that  nothing  is  expressly  said  of 


To  solve  difficulties,  they  overthrow  aU  Truth.        115 

fiim^  themselyes  too  give  testimonj :  and  that  parables,  the  they  inias 
sense  of  which  is  itself  matter  of  inqniry,  are  by  them  nn-  moftdear 
warrantably  shaped  to  suit  him  whom  they  have  devised, 
and  that  so  they  produce  another  [God]  now,  who  before  was 
never  looked  after :  this  is  evident.    Thus  by  their  wanting 
to  solve  donbtfiil  Scriptures  (donbtM,  I  mean,  not  as  to 
another  Gh)d,  bnt  as  to  the  ordained  ways^  of  God),  th^^dispo*!- 
have  firamed  another  God :  twining,  as  we  said  before,*  ropes 
out  of  sand,  and  producing  a  greater  question  out  of  a  less. 
Whereas  no  question  is  to  be  solved  by  another  point,  which 
is  itself  questioned,  nor'  will  one  ambiguity  be  done  away 
by  another,  in  the  judgement  of  those  who  have  understand- 
ing, nor  one  riddle  by  another  greater  riddle  :  but  all  such 
things  receive  their  explanations  firom  evident,  congruous 
and  clear  considerations. 

But  these  men,  seeking  to  explain  Scriptures  and  Parables,     &  2. 
introduce  another,  a  greater,  yea  an  impious  question,  "^^^Jj* 
Whether  there  be  another  Qoi  above  the  God  Who  made  ^^.^^ 

■oiTe 

the  world.'    Thus  they  do  not  solve  question^  (how  should  tliem. 
they  7)  but  to  a  lesser  question  they  annex  a  great  one,  and 
insert  a  knot  which  cannot  be  disentangled.     Thus,  to 
make  themselves  sure  that  they  know  this,  namely,  that  Our 
Lord  at  thirty  years  came  to  the  Baptism  of  the  Truth —  a Seeafter- 
thing  which  they  were  never  taught ;  they  impiously  scorn  xxu.  * 
God  the  Creator  Who  sent  Him  to  save  men.    And  that 
they  may  be  supposed  able  to  explain  whence  comes  the 
substance  of  matter,  not  believing  that  Qoi  out  of  things 
that  were  not  made  all  things  that  were  made  to  be  as  He 
would,  using  His  own  Will  and  Power  in  the  Place  of 
Substance,  they  have  put  together  vain  discourses,  truly 
declaring  their  own  faithlessness.  I^nd  because  they  believe 
not  the  things  which  are,  they  have  sunk  into  that  which 
isno^ 

So  as  to  their  statement,  that  from  the  tears  of  Achamoth     ^  3. 
proceeded  the  moist  part  of  matter,  and  from  her  smile  ^^J^^ 
the  bright  part,  and  from  her  sadness  the  solid,  and  from  Aclu^ 
her  fear  the  moveable,  and  as  to  their  being  hereupon  high- 
minded  aiid  puffed  up;  how  can  this  be  other  than  matter 

i2 


116  Gk)D  made  aU  tlUngs  through  Eia  Ward. 

Book  2.  of  scom  and  truly  ridicnlous  ?  that  men  who  believe  not 
Qod^B  creating  matter  itself^  mighty  and  rich  as  He  is  in  all 
things^  because  they  know  not  the  power  of  a  spiritual  and 
Divine  Substance  j — should  yet  believe  that  their  Mother^ 
whom  they  call  a  female  bom  of  a  female^  did  by  the  afore- 
said affections  produce  this  great  mass  of  creation  1  That 
while  they  make  it  a  question^  Whence  the  Creator  was  sup- 
plied with  the  substance  of  Creation,  they  made  no  question, 
'  whence  their  Mother,  whom  they  call  the  Conception  and 
effort  of  a  wandering  ^on,  had  so  many  tears,  such  sweat,  so 
much  sadness,  or  other  ways  of  parting  with  her  substance. 
$  4.        For  to  ascribe  the  substance  of  the  things  which  are 

I^l  5^  made  to  the  Power  and  Will  of  Him  Who  is  God  of  all,  is 

out  01  no-  ' 

thing  the  credible,  and  approveable,  and  consistent:  and  to  this 
ot  God.    subject  may  be  well  applied.  The  things  which  wre  impossi' 
zyiii^.   ^^  ^^^  ^'^^^  ^^^  possible  with  Qod.    Because  although  men 
have  no  power  to  make  any  thing  out  of  nothing,  but  only 
out  of  some  subject  matter,  Qod  on  the  contrary  excels 
men  in  this  first  of  all,  that  Himself  devisQ(l^  the  material 
of  His  work,  which  did  not  exist  before.  IBut  to  say  that 
Matter  was  produced  of  the  Conception  of  a  wandering 
jSSon,  and  that  JEon  widely  separated  from  its  own  Concep- 
tion, and  again  that  the  passion  and  affection  of  this  latter 
take  place  even  without  its  own  substance,  this  is  incredible, 
and  foolish,  and  impossible,  and  inconsiste^l) 
Cbap.       And  whereas  on  the  one  hand  they  rerase  to  believe 

XI.  N  •' 

m  1^  that  He  Who  is  Gbd  over  all  did  in  the  regions  which  be- 
Thflj  loM  long  to  Him  make  by  His  Word  at  His  own  will  things 
Troth,  various  and  unlike.  He  being  the  Maker  of  all,  as  a  wise 
Master  builder,  and  very  mighiy  Eling,  while  on  the  other 
hand,  they  believe  that  Angels,  or  some  Virtue  separate 
from  God,  and  ignorant  of  Him,  made  this  Universe: — ^in 
this  way,  you  see,  disbelieving  the  truth  and  wallowing  in  a 
lie,  they  have  lost  the  Bread  of  true  life,  falling  into  a  void 
and  depth  of  shadow ;  like  ^sop's  dog,  which  let  go  his 
bread,  but  rushed  on  the  shadow  of  it,  and  lost  his  morsel. 
Now  it  is  easy,  even  from  our  Lord's  very  words.  Who  con- 
fesses one  Father,  and  Maker  of  the  world,  and  Framer  of 


With  Him  none  to  be  compared.  117 

man^  proclaimed  also  by  the  Law  and  the  Prophets,  and  Who 
knows  no  other,  to  shew  that  the  same  is  Grod  over  all :  Who 
teaches  also,  and  by  Himself  bestows  on  all  jnst  men,  the 
adoption  of  sons  to  the  Father,  which  is  eternal  life. 

Since  however  they  love  to  find  fault,  and  things  which  }  2. 
admit  of  no  cavil  they  as  cavillers  disturb,  bringing  in 
upon  us  a  multitude  of  Parables  and  Questions :  wo  have 
thought  it  well  in  the  first  place  to  interrogate  them  in  our 
turn  concerning  their  doctrines,  and  to  exhibit  their  want  of 
probability  and  quite  do  away  with  their  rashness:  then 
afterwards  to  bring  in  the  Lord's  discourses;  that  they 
be  not  simply  amusing  their  leisure  with  statements,  but 
upon  their  inability  to  answer  orderly  to  the  questions 
asked  of  them,  seeing  their  own  reasoning  overthrown, 
may  either  return  to  the  Truth,  and  humble  theniselves, 
and  cease  from  their  manifold  imaginations,  and  so  appeasing 
Ood  for  their  blasphemies  against  Him,  may  be  saved :  or 
if  they  persevere  in  the  vain  boasting  which  has  got  hold  of 
their  minds,  may  change  their  way  of  reasoning. 

And  firist  concerning  their  use  of  the  number  30,  thus  we    Chap. 
shall  say,  that -it  fails  altogether  in  both  respects,  both  in^ — ^-p- 
having  too  little  and  in  having  too  much:  with  a  view  to  Their  * 
which  number  they  say  the  Lord  came  to  Baptism  at  80  nu^^ 
years'  old.     And  by  this  our  statement,  it  ^  ill  be  plain  that  ?J  ^"^ 
all  their  reasoning  is  overthrown.    And  in  regard  of  defect, 
thus  it  is :  first  of  all,  by  counting  the  First  Father  with  the 
other  ^ons.     For  the  Father  of  all  ought  not  to  be  put  in 
the  same  list  with  the  rest,  which  come'  of  emanation :  He 
Who  is  not  sent  out,  with  that  which  is  sent  out :  and  the 
Unborn,  with  that  which  is  bom ;  and  He  Whom  none  com- 
prehends, with  that  which  is  comprehended  by  Him  (and 
therefore  He  is  Incomprehensible) :  nor  He  Who  is  without 
form,  with  that  which  hath  form.     I  mean,  that  in  that 
respect  wherein  He  is  better  than  the  rest.  He  ought  not  to 
be  counted  with  them :  and  especially  not  with  any  ^on 
capable  of  suffering,  and  set  in  error,  He  Who  is  impassible 
and  unerring.     Because  they,  beginning  from  The  Deep, 
reckon  up  their  Thirty  even  unto  Wisdom,  whom  they  term 


118  Ths  jSlona  moat  form  united  Eaira^ 

Books,  the  wandering  ^on;  as  we  have  explained  in  the  former 
book^  and  liave  set  down  the  names  of  the  same  by  their 
statement.  But  now  if  we  connt  not  Him,  there  come  to  be 
no  longer,  as  they  say,  thirty  emanations  of  uSions,  but  tweniy 
nine. 
$  2.        Afterwards  again,  in  calling  the  first  emanation  Mind, 

^^   which  they  also  call  Silence,  fix>m  which  again  they  say 

^^  that  Understanding  and  Truth  emanated,  in  both  they  lose 
their  way.  For  it  is  impossible  that  a  person's  mind  or 
silence  should  be  conceived  of  as  apart  from  himself  or 
that  it  should  emanate  from  the  person  and  have  a  form 
of  its  own.  But  if  they  say  it  is  not  sent  forth,  but  joined 
in  one  with  the  First  Father;  why  do  they  reckon  it  with 
the  other  ^ons,  those  which  have  no  such  union,  and  which 
therefore  know  not  His  greatness  f  And  again,  if  it  be 
thus  united  (this  too  we  ought  to  consider)  it  is  of  absolute 
Cpi\]u-  necessity,  the  original  Fair®  being  united,  and  inseparable, 

avCuyti.  and  quite  one  thing,  that  the  emanation  also  which  takes 
place  from  it,  should  be  undivided  and  united,  not  to  be 
unlike  that  from  which  it  emanated.  And  this  being  so, 
as  The  Deep  and  Silence  are  One,  so  also  will  be  Under- 
standing and  Truth  continually  cleaving  together.  And 
since  the  one  cannot  be  conceived  of  without  the  other,  as 
neither  can  water  without  moisture  nor  fire  without  heat, 
nor  a  stone  without  hardness  (for  these  things  are  mutu- 
ally conjoined) ;  therefore  the  one  cannot  be  separated  from 
the  other,  but  must  ever  coexist  with  it.  Thus  both  The 
Deep  must  be  united  with  Mind,  and  Understanding  in 
the  same  way  with  Truth.  Again  also  The  Word  and 
Life  having  emanated  from  united  beings,  must  be  united, 
and  one.  Now  according  to  all  this.  The  Man  also  and 
and  The  Ohurbh  and  all  that  emanates  from  the  other  ^ons> 
thus  wedded  together,  must  be  imited,  and  the  one  portion 
coexist  always  with  the  other.  For  the  female  ^on  must 
exist  along  with  the  male,  by  their  statement,  being  a  kind 
of  afiection  thereof. 
$  3.         Yet  for  aU  these  things,  and  for  all  these  statements  of 

stoiy^of    theirs,   they  dare  again  shamelessly  to  teach,   that   the 


120         They  mast  parrt  wUh  either  word  or  eilence* 

Book  s.  if  it  be  ligKt,  it  is  not  darkness^  and  wliere  darkness  is^ 

light  cannot  be^  for  at  the  coming  of  the  lights  the  darkness 

is  dissolved :  so,  where  silence  is,  the  Word  will  not  be ;  and 

where  the  Word  is,  of  oonrse  silence  is  not.    But  if  they 

»Mid-    speak  of  the  Word  as  resting  in  the  mind^,  the  Silence  will 

be  so  too,  and  will  be  just  as  mnch  done  awaj  with  bj  the 

inward  Word.    However,  that  it  is  not  merely  inward,  this 

very  statement  of  the  manner  of  their  emanation  implies. 

i  0*        Now  then  let  them  not  say  that  the  first  and  chief 

Ogdoad  consists  of  The  Word  and  Silence,  bnt  let  them  do 

away  with  the  one  or  the  other  of  these :  and  so  is  their 

first  and  chief  Ogdoad  refuted.    For  if  they  say  the  pairs 

are  blended,  all  their  system  &lls  to  pieces.    For  how,  they 

being  blended,   did  Wisdom  without  a  consort  produce 

Defect  f    If  on  the  contrary  they  say  that  as  in  emanation 

each  of  the  ^ons  retains  his  own  substance:  how  can 

Silence  and  The  Word  be  manifested  in  the  same  f    And 

thus  much  in  the  way  of  making  out  too  little. 

$  7*        Again  in  respect  of  making  out  too  much,  their  party 

nJJ^nnt.  ^^  thirty  is  again  refuted   as  follows.    There  emanated, 

•d  aright,  ijjjgy  ^j^  ^jj^  ^j^Q  Only-Begotten,  as  the  other  ^ons,  so 

Horns,  whom  they  call  by  a  great  many  names;  as  we 
said  before  in  the  preceding  Book.  Now  this  Horns, 
some  say,  emanated  fix>m  the  Only-Begotten,  but  others 
say,  from  the  First  Father  Himself  in  His  own  likeness.  A 
further  emanation  moreover,  they  say,  took  place  from  the 
Only-Begotten,  Christ  and  the  Holy  Qhost,  and  these  they 
count  not.  in  the  number  of  the  Fleroma,  as  neither  do 
they  the  Saviour,  whom  they  call  besides  The  Whole. 
For  this  even  a  blind  man  can  see,  that  by  their  account 
were  sent  out  not  thirty  emanations  only,  but  four  like- 
wise with  those  thirty.  For  they  reckon  the  First  Father 
Himself  in  the  Fleroma,  and  those  who  by  succession 
emanated  one  from  another.  Why,  I  ask,  are  these  not 
to  be  counted  with  them,  being  in  the  same  Fleroma 
and  gifted  with  the  same  emanation  f  For  what  just  cause 
can  they  lay  down,  why  they  number  not  with  the  other 
^ons,  either  Christ,  whom  they  state  to  have  emanated. 


Their  bocuted  number  80  lost,  their  Deep  periahea.    121 

with  the  Father's  consent^  firom  the  Only-Begotten:  nor 
the  Holy  SpiritinOr  Homs^  whom  they  call  also  Bedeemer : 
yea^  not  even  the  Sayionr  himself,  who  they  say  came  to 
assist  their  Mother,  and  put  her  in  form  f  Whether,  as 
though  these  were  tar  inferior  to  the  other,  do  they  there- 
fore deem  them  unworthy  to  be  even  named  and  number-  • 
ed  as  .^ns;  or  as  beiiig  better  and  more  excellent  f  Nay^ 
how  diould  they  prove  inferior  to  all,  sent  out  as  they  are 
for  the  very  purpose  of  settling  and  correcting  the  reetf 
But  on  the  oiher  hand,  they  cannot  be  better  than  the 
first  and  principal  quaternion,  from  which  also  they  emana- 
ted ;  for  that  too  is  counted  in  the  aforesaid  number.  But 
these  too  ought  to  be  numbered  in  the  Pleroma  of  the 
^ons ;  or  else  the  other  .^ilons  diould  have  the  honour  of 
the  said  title  taken  from  them. 

Their  Thirty  being  therefore  once  done  away,  as  '^^^^ 
have  shewn,  both  in  respect  of  defect  and  of  excess  (for  &ii« 
in  such  a  number  if  there  be  too  much  or  too  little,  it  will 
make  the  number  fit  to  be  rejected,  how  much  more  so 
many  such  faults  I)  the  fable  therefore  about  their  Bands 
of  Eight  and  of  Twelve  is  ungrounded.  Yea,  and  their 
whole  rule  is  ungrounded,  their  very  strong  place  being 
done  away,  and  dissolved  into  The  Deep,  i.  e.,  into  that 
which  is  not.  Let  them  therefore  from  this  time  forth 
seek  other  reasons  to  shew  why  the  Lord  at  thirty  years' 
old  came  to  Baptism :  and  also  of  the  Twelve  Apostles,  and 
of  her  who  su£fered  the  issue  of  blood :  and  in  whatsoever 
else  they  vainly  toil  and  babble  of. 

Moreover,  the  first  order  itself  of  their  Emanation  is   £|||* 
indefensible,  as  we  thus  prove.    There  emanated,  they  say,     ^  i, 
from  The  Deep  and  from  His  Thought,  Mind  and  The  ^^^ 
Truth :  which  point  is  demonstrable  the  opposite  way.    For  Mind  imd 
Mind  is  that  very  thing  which  is  originative  and  chief,  and 
in  a  manner  the  principle  and  fountain  of  all  perception* 
But  Thought,  which  comes  from  this,  is  a  movement  [there- 
of] of  any  kind  or  on  any  subject.    It  holds  not  therefore  for 
Mind  to  be  an  emanation  from  the  Deep  and  Thought :  for 
it  were  more  like  truth,  should  they  say,  that  of  the  Great 


122  Thought  traced  in  Ua  differeni  stages. 

Book  8.  Father  and  of  this  Mind^  proceeded  a  danghter^  Thought^ 
by  way  of  emanation.    For  Thonght  is  not  the  mother 
of  Mind^  as  they  say,  but  Mind  became  the  Father  of 
Thought. 
I^!tnn  And  how  again  did  Mind  emanate  from  the  First  Father, 

■taiidtoc  occupying  as  it  does  the  first  and  chiefest  place  of  the  hid- 
pragmy  •  ^^^  ^^^  invisible  affection^  which  is  within  Him  f  From 
^^Jj^^''*^*  which  capability  are  produced  Sense,  and  Thought,  and 
Conception,  and  such  things:  which  are  not  other  and 
apart  firom  Understanding,  but  are  the  movements  (such 
as  they  are)  of  that  very  hovlty,  as  we  said  before,  following 
each  other  in  thought  concerning  any  thing;  receiving 
names  firom  their  continuatioti  and  increase,  not  fi*om  any 
substantial  change,  and  limited  for  our  knowledge '  sake, 
and  all  together  communicated  to  the  word:  Perception 
,  abiding  within  and  forming,  and  administering,  and  govern- 
ing, fireely  and  of  its  own  power,  and  just  as  it  will,  the 
things  which  have  been  now  mentioned. 
^  2*  ^or  the  first  motion  thereof  [i.  e.  of  the  Understanding] 
on  any  subject,  is  called  a  Thought ;  but  when  it  goes  on 
and  spreads,  and  takes  up  the  whole  soul,  it  is  termed  an 
Imagination.  But  this  Imagination  dwelling  long  upon 
the  same  point,  and  being  in  a  manner  recognized,  is  named 
Beflection.  And  Befiection  far  extended  becomes  a  pur- 
pose :  and  the  growth  of  ia  purpose,  and  moving  thereof  far 
and  wide,  is  mental  Deliberation :  which  though  it  remain 
within  the  Mind  is  most  properly  called  a  Word ;  and  firom 
this  proceeds  the  EmanaMve  Word.  Yet  all  the  aforesaid 
are  one  and  the  same  thing,  receiving  their  beginning 
firom  the  Understanding,  and  acquiring  names  as  they  are 
superadded.  Much  as  the  human  body,  now  tender,  now 
manly,  now  in  old  age,  receives  epithets  firom  its  growth  and 
continuance,  not  firom  any  change  of  substance,  or  loss  of  the 
Body  itself:  so  is  it  here  also.  For  what  a  man  inwardly 
discerns,  on  that  he  also  meditates ;  and  what  he  meditates 
on,  in  that  he  is  also  skilled,  and  in  what  he  is  skilled,  for 

i  "Afibctioiiis."  The  Translator  ^Ve    which  he  adopts  Just  after.  E. 
eaptMUtjf  as  an  altematlTe  translaaon, 


How  we  may'  think  of  Gk>D.  123 

that  he  also  takes  connsel,  and  for  what  he  takes  connsel^  that 
he  also  plans  in  his  mind;  and  what  he  plans  in  his  mind^ 
that  he  also  speaks.  Bat  all  these,  as  we  said,  are  guided 
by  Understanding :  itself  being  invisible,  and  from  itself  by 
the  aforesaid  means,  as  by  a  ray,  sending  forth  the  Word^ 
but  itself  not  sent  forth  of  any. 

fL^  of  men  indeed  it  is  allowable  to  speak  thus,  ^^sd^|^ 
d  as  they  are  in  nature,  and  made  up  of  body  and  soujjideferi^. 
But  those  who  say  that  Thought  emanated  from  God,  and  piy  tJStto 
Mind   ttom  Thought,  and  so  from  them  in  order,  The^^ 
Word;  are  first  to  be  refrited  as  misapplying  the  notion  of 
emanations ;  afterwards  again  as  framing  their  descriptions 
from  human  affections  and  passions  and  energies,  while  of 
Qod  they  know  nothing.    Here  for  instance,  they  apply  to 
the  Father  of  all  the  conditions  of  human  speech;  to  Him, 
Wbo  all  the  while  they  say  is  xmknown  to  all ;  and  while  they 
deny  that  He  made  tiie  world,  lest  forsooth  He  should  be 
thought  insignificant,  they  nevertheless  assign  to  Him  the 
afiectipns  and  passions  of  men.    But  if  they  had  known 
the  Scriptures,  and  been  instructed   by  the  Truth,  they 
would  know  of  course  that  God  is  not  as  men  are,  neither 
are  His  Thoughts  as  the  thoughts  of  men.    For  very  distant    i*"g* 
is  the  Father  of  all  from  these  affections  and  passions, 
which  befall  mankind :  and  He  is  simple  and  uncompound- 
ed,  and  of  like  members,  and  Himself  entirely  like  and  equal 
to  Himself:  being  as  He  is  all  Mind,  and  all  spirit,  and  all 
perception  and  aU  thought  and  aU  reason,  and  aU  hearing, 
and  all  eye,  and  all  light,  and  all  over  the  fountain  of  all 
good  things :  such  are  the   expressions   concerning  God^ 
which  suggest  themselves  to  the  devout  and  pious. 

Now  He  is  beyond  all  expression  in  words,  to  a  degree     $  4. 
above  all  this,  yet  also  because  of  all  this.    Thus  He  shall  ^^^' 
be  well  and  rightly  termed  a  Mind  apt  to  receive  all  objects,  f^^.  "^ 
but  not  like  the  Mind  of  men;  and  very  well  shall  He  be  ^^^ - 
called  Light,  but  nothing  resembling  the  light  which  is 
with  us.     So  neither  iii  any  other  respect  will  the  Father 
of  all  resemble  any  weakness  of  men.     And  though  for 
Love's  sake  He  is  spoken  of  in  these  ways,  yet  for  great- 


w^^Ht 


124  Mind  could  not  emanaie 

Book  2.  nesB  we  feel  that  He  is  above  all  these.    If  therefore  even 
in  men  the  Mind  itself  does  not  emanate^  neither  is  that 
[faculty]  separated  from  the  living  person^  from  which  it- 
self other  things  emanate^  only  its  motions  and  affections 
come  within  observation;  much  less  will  Gh)D^  Who  is  All 
Mind,  be  in  any  wise  separated  from  Himself,  nor  will  it 
be  in  Him  as  when  one  thing  emanates  frx)m  another. 
}  5.         For  if  He  in  that  way  sent  ont  Mind ;  the  sender  forth 
^^(M  ^^^^^'^of,  by  their  account^jis  understood  to  be  a  compounded 
who  talk  and  corporeal  Person ;  Ed  so  we  have  a  separate  existence, 
nAtknu.    on  the  one  hand,  of  Qod,  from  Whom  the  emanation  took 
place,  on  the  other  hand  of  the  Mind  which  emanat^LI   But 
if  they  say,  Mind  emanated  from  Mind;  they  cut  in  pieces 
and  apportion  the  Mind  of  God.    And  whither,  and  whence, 
did  it  emanate  ?    For  that  which  emanates  from  any  thing, 
emanates  into  some  subject.    But  what  subject  was    in 
existence  earlier  than  the  Mind  of  God,  into  which  they 
affirm  it  to  have  emanated  ?    Yea,  and  how  great  was  the 
room,  to  receive  and  embrace  the  Mind  of  QoA  f    But  if 
they  say  it  was  as  the  ray  from  the  Sun :  even  as  among  us 
the  air  exists  as  a  subject  to  receive  the  ray,  and  must  be 
of  elder  existence  than  the  ray  itself:  so  in  that  region  let 
them  shew  somewhat  existing  into  which  the  Mind  of  Grod 
emanated;  something  apt  to  receive  it  and  elder  than  it. 
Moreover  it  will  be  necessary,  as  we  see  the  Sun,  less  in 
size  than  all  things,  sending  out  rays  to  a  distance  from  it* 
self,  so  to  affirm  of  the  First  Father  that  He  sent  forth  a 
ray  without  Himself  and  to  a  distance.    But  what  can  be 
imagined  without  Qod,  or  far  from  Him,  into  which  He  sent 
forth  His  Bay  ? 
(  6»        But  if  they  say.  It  emanated  not  without  the  Father,  but 
iheSm    ^  ^  ^^^  Fatiier  Himself:  first  of  all  the  expression  will  be 
^J^^    unmeaning,  that  it  did  at  all  emanate.    For  how  did  it 
TfCaied*    emanate,  if  it  was  within  the  Father  f    For  emanation  is 
the  manifestation  of  that  which  emanates  exterior  to  him 
who  sends  it  forth.     Then  again,  after  such  emanation,  the 
WoBD  also  which  comes  thereof  will  have  his  existence  with- 
in the  Father,  and  so  too  will  the  other  emanations  of  the 


nor  had  it  where  to  do  so.  125 

Word.  Now  fcheii  they  will  not  be  ignorant  of  the  Father, 
being  within  Him  ;  nor  according  to  the  scale  of  descending 
emanations  will  any  one  have  less  knowledge  of  Him,  all 
being  alike  on  all  sides  comprehended  by  the  Father.  Yea, 
and  they  will  all  alike  abide  impassible;  being  in  tiie  bowels 
of  the  Father,  and  no  one  of  them  will  be  in  a  state  of 
deficiency.  For  the  Father  is  not  a  Being  in  deficiency : 
except  perchance,  as  in  a  great  circle  a  lesser  one  is  contain- 
ed, and  in  this  again  another  still  less ;  or,  as  by  some  si- 
militade  of  a  sphere  or  of  a  square,  they  affirm  the  Father  to 
comprehend  within  Himself  all  ways,  in  the  likeness  of  a 
sphere,  or  in  a  quadrangular  form,  the  rest  of  the  emanating 
^ons,  each  one  of  them  being  circumscribed  by  that  which 
is  above  it,  being  greater,  and  circumscribing  tliat  which 
coiiiies  after  it,  being  less ;  and  that  accordingly  the  least 
and  last  of  all  being  stationed  in  the  centre,  and  far 
separated  firoin  the  Father,  knew  not  the  first  Father.  If 
howeyer  they  so  speak,  they  will  shut  up  in  figure  and  out- 
line Him  whom  tiiey  call  The  Deep,  as  both  circumscri- 
bing and  being  circumscribed :  for  they  will  be  also  forced 
to  confess  that  there  is  somewhat  also  without  Him,  which 
circumscribes  Him.  And  nevertheless  their  statement 
will  lose  itself  in  infinity  concerning  the  Beings  which 
contain  and  are  contained,  and  all  will  evidently  appear  to 
be  inclosed  bodies. 

And  besides  this,  they  must  either  confess  Him  to  be    $  7- 
void,  or  whatsoever  is  within  Him,  all  those  beings  will  fi^^^ 
iEJike  be  partakers  of  the  Father.    As  in  the  water  if  you  ^^  *•- 
make  circles,  or  round  or  square  figures,  all  these  will  alike 
partake  of  the  water :  as  also  what  things  are  framed  in  the 
air  must  needs  partake  of  the  air :  and  those  in  the  light, 
of  the  light :  so  also  those  who  are  within  the  Father,  will 
all  alike  peurtake  of  Him,  ignorance  having  no  jplace  among 
them.      For  where  there  is  participation  of  the  Father, 
filling  all  (if  indeed  He  do  fill  all)    there  ignorance  may 
not  be  ^.     Thus  will  be  refuted  their  work  of  deterioration, 
and  the  emanation  of  matter,  and  the  rest  of  their  framing 

^  This  sentence  is  differently  pointed,    the  Editions  give  it. 
by  coi^ectuze,  firom  the  form  in  which 


126  Human  deacriptuma  apply  not  to  God. 

Book  2.  of  the  world ;  all  which  things  they  say  had  their  beinrg 
from  passion  and  ignorance.  If  on  the  other  hand  they 
allow  Him  to  be  void^  falling  into  exceeding  blasphemy, 
they  win  deny  His  Spiritoality.  For  how  is  he  spiritual; 
who  cannot  even  fill  up  the  spaces^  that  are  within 
Himselff 
}  8.  Now  this  which,  hath  been  said  of  the  sending  forth  of 
Mind  is  equally  suited  for  a  reply  to  those  who  are  on 
BasiUdes'  side;  as  also  to  the  other  Ghiostics  from  whom 
these  among  others  received  the  root  of  their  doctrine  of 
e.  zL  L    Emanations,  as  has  been  proved  against  them  in  the  first 

Book. 
Bitot  Now  then  that  the  first  emanation  of  their  Novr,  i.e.,  of 

plying  to  their  Mind,  is  open  to  refutation  and  impossible,  we  have 
u^nioof  evidently  shewn.  But  let  us  consider  of  the  rest  also. 
""^  For  from  him  they  say  emanated  The  Word  and  The  Life, 
framers  of  this  Pleroma :  adopting  also  from  what  befals 
man  a  certain  mode  of  emanation  of  the  Logos,  i,e.<,  of  the 
Word,  and  making  conjectures  contrary  to  God ;  as  though 
there  were  some  great  discovery  in  their  statement,  that 
the  Word  emanates  from  the  Mind.  Whereas  all  of  course 
know,  that  in  regard  of  men  indeed  this  is  properly  said, 
but  in  Him  Who  is  Grod  over  all,  being  as  He  is  All  Mind 
tfnd  All  Word,  as  we  have  said  before,  and  having  in  Him- 
self nothing  earlier  or  later,  nor  any  thing  belonging  to 
another,  but  continuing  altogether  equal  and  alike  and  one, 
no  such  emanation  in  that  kind  of  order  is  conceivable. 
As  he  sinneth  not  who  calls  Him  all  sight  and  all  hearing 
(now  wherein  He  sees,  therein  also  He  hears ;  and  wherein 
He  hears,  therein  also  He  sees) ;  so  likewise  whosoever 
saith  that  He  is  all  Mind  and  all  Word,  and  that  in  Whom 
Mind  is,  in  Him  also  is  the  Word,  and  that  this  Mind  is 
His  Word : — ^that  man  will  indeed  still  have  inadequate 
notions  of  the  Father  of  all ;  more  becoming  however  than 
these,  who  transfer  to  the  eternal  Word  of  Ood  the  mode 
of  production  of  the  uttered  word  of  man,  assigning  also  a 
beginning  and  a  regular  course  to  that  production,  even  as 
to  his  own  word.    And  how  will  the  Word  of  God,  yea 

1  The  TranBlator  gires  an  altemadTe    rendering,  rooms,    B. 


They  nUsplaee  Life.   They  wrangle  among  themeelves.  127 

rather  Gk>d  Himself,  being  the  Word,  differ  firom  the  word 
of  men,  if  it  had  the  same  succession  and  emanation  in  its 
mpije  of  being  produced  ? 

vAnd  they  erred  also  concerning  Life,  saying  that  it  was  $  ^* 
sent  forth  in  the  sixth  place ;  whereas  they  should  set  it  aUmdi. 
before  all,  because  Gk>d  is  Life,  and  Licorruption,  and  Truth.  ^* 
And  they  have  undergone  processes  of  emanation,  not  in 
the  way  of  actual  descent,  or  any  such  things ;  rather  they 
are  names  "given  to  those  Virtues  which  are  always  with 
Gk)d,  so  fiur  as  it  is  possible  and  meet  for  men  to  hear  and  to 
speak  of  Gbd.  For  together  with  the  term  God  will  be 
understood  Mind,  and  the  Word,  and  Life,  and  Incorruption, 
and  Truth,  and  Wisdom,  and  Goodness,  and  all  such  things. 
And  neither  can  one  say  that  Mind  is  more  ancient  than 
Life  (for  Mind  itself  is  Life) ;  nor  that  Life  comes  later  in 
comparison  of  Mind,  lest  we  make  Him  at  some  time  life- 
less. Who  is  the  Mind  of  all,  i.e.,  Gx>d.  But  if  they  should 
say.  Life  was  indeed  in  the  Father,  but  it  was  put  forth  "^ 
in  the  sixth  place  >  that  the  Word  might  Uve :  much  sooner 
surely  ought  it  to  have  emanated  in  the  fourth  place,  that 
Mind  might  live:  nay  yet  before  this,  with  The  Deep,  that 
their  Deep  might  liye.  But  to  count  Silence  along  with 
their  First  Father,  and  to  assign  her  to  Him  for  a  wife, 
and  not  to  include  Life  in  the  reckoning,  how  is  it  not  aboYO 
aU  folly? 

But  concerning  that  which  follows  these,  the  second  ema-    §  10. 
nation  of  the  Man  and  the  Church,  their  very  parents,  the  ^^ 
men  of  Knowledge  falsely  so  called,  contend  with  each  other,  ^^^^T 
claiming  each  their  own  rights,  and  convicting  themselves  God  what 
of  being  bad  thieves ;  saying  (as  is  plausible)  that  it  better  "  ™""* 
suits  the  idea  of  emanation,  for  the  Word  to  proceed  from 
the  Man,  than  the  Man  trom  the  Word;  and  that  there 
exists  a  man  before  the  Word,  and  that  this  is  He  Who  is 
Gk)d  over  all.    And  thus  far,  as  we  said  before,  all  the 
affections  of  men,  and  movements  of  the  mind,  and  pro- 
ductions   of  various  kinds  of  thought  and  utterings   of 
words  they  have  made  out  by  probable  conjecture,  but 

■  prodmetd,  is  ^en  m  ao  altematiye    rendering.  E. 


•  

12$  The  Heaihen  eauld  fable  more  neatly. 

^^^  2*  without  probability  Have  feigned  tbem  conoeming  Gk>d. 
That  19,  the  things  which  befall  men^  and  which  they 
recognize  as  experienced  by  themselyes,  those  they  apply  to 
the  reason  of  Qoi,  and  so  appear  to  those  who  know  not 
God  to  speak  with  propriety;  and  while  by  these  hnman 
passions  tiiey  pervert  their  understandings  while  they  1)alk  of 
generation  and  emanation  as  befisdling  the  Word  of  Gt)d  in 
the  fifth  degree,  they  profess  to  be  teaching  wonderfnl 
mysteries,  unspeakable,  and  high,  and  known  to  no  one 
else;  of  which,  they  say,  onr  Lord  spake  the  words.  Seek 
and  ye  shall  find :  that  they  might  seek  forsooth,  how 
Mind  and  Truth  proceeded  firom  the  Deep  and  Silence ; 
whether  again  of  these  come  the  Word  and  Life;  finally 
from  the  Word  and  Life  the  Man  and  the  Church. 
Chap.  Much  more  naturally  and  more  elegantly  concerning  the 
— >  I*  origin  of  all  things  spake  one  of  the  old  Comic  Poets, 
They  do  Antiphanes  in  his  Theogony.  For  he  said  that  of  Night 
Anti-  ^  ftnd  Silence  Chaos  was  produced,  then  from  Chaos  and 
mm^  Night,  Desire,  and  from  this  Light,  then  in  order  the  rest 
^^  of  that  &mily  of  the  gods,  which  is  first  in  his  account. 
After  these  again  he  brings  in  a  minor  generation  of  gods, 
and  construction  of  the  world;  next  from  the  minor  gods 
he  relates  the  formation  of  men.  From  this  they  have  adop- 
ted their  legend  and  have  made  it  out  as  in  a  sort  of  phy- 
cal  exposition,  changing  only  the  names  of  the  Beings, 
but  setting  forth  the  yery  same  origin  and  way  of  produc- 
tion for  the  generation  of  all.  For  Night  and  Silence,  they 
use  the  names  Bythus  and  Sige;  for  Chaos,  Mind;  and  for 
Desire  (by  which,  saith  the  Comic  Poet,  all  things  are 
ordered),  these  men  have  brought  in  the  Word;  and  for  the 
first  and  chiefest  gods,  they  have  formed  ^ons;  and  for  the 
minor  gods,  they  tell  of  that  (Economy  of  their  Mother's 
which  is  without  the  Pleroma,  calling  it  the  second  Og- 
doad;  from  which  they  relate,  as  he  did,  the  making  of 
the  world  and  the  moulding  of  men,  professing  to.be 
alone  aware  of  certain  unspeakable  and  unknown 
mysteries.  What  Actors  every  where  in  theatres  recite 
as  actors  in  the  most  ornamented  tones,  that  they  trans- 


Tkein  a  patchwork  from  differeni  heathen  vrriten.   129 
fer  to  their  own  sabject :  or  ratiher  thejr  teach  by  the  Yerj 

0 

same  argmnentSy  altering  noihing  but  the  names. 

And  not  onfy  are  they  convicted  of  bringing  forward     $  2. 

as  their  own  the  Btatements  of  the  Comic  Poets,  but  also  ^i^d* 

whatever  is  said  among  all  who  know  not  Qod,  and  who  {||^J^^^ 

are  called  Fhilosopheray  that  they  collect,  and  stitching  it  ogrider 

together  like  patchwork  of  many  and  very  bad  morsels  of 

doth,  have  contrived  themselves  a  feigned  doke  by  their 

subtle  talk :  introdncing  a  learning  which  is  new,  inasmuch 

as  it  is  but  now  put  in  place  of  another  by  a  new  stroke  of 

art;  but  which  is  also  old  and  useless,  seeing  that  these 

sazne  additional  bits  are  made  up  of  old  dogmas,  smelling 

rank  of  ignorance  and  irreligion.     Thales  for  instance^  the 

Milesian,  said  that  water  is  the  origin  and  b^inning  of  all 

things.    But  it  is  all  one  to  say  Water,  and  The  Deep.    The 

Poet  Homer  again  hath  laid  it  down  that  Ocean  is  the 

originator  of  the  gods,  and  Thetis  their  Mother :  which  very 

saying  these  have  transferred  to  the  Deep  and  Silence. 

And  Anaximander  hath  supposed  for  the  b^inning  of  all. 

Infinite  Space,  having  in  itself  seminally  the  origin  of  all; 

of  which  space,  he  says,  immeasurable  worlds  are  made  r 

and  this  too  they  have  transferred  to  their  Deep  and  .£ons. 

And  Anaxagoras,  who  was  also  sumamed  the  Atheist, 

taught  for  doctrine  that  animals  were  made  by  the  seeds 

of  them  filling  firom  Heaven  to  Earth :  a  thing  which  these 

too  have  transferred  to  the  ofispring  of  their  Mother,  and 

say  that  they  are  themselves  this  ofispring :  thus  at  once 

awning  in  the  sight  of  sensible  persons,  that  themselves 

are  the  very  seeds  of  the  irreligious  Anaxagoras. 

But  as  to  the  Shadow  and  Void  which  they  speak  of,     |  3L 
they  took  it  from  Democritus  and  Epicurus,  and  adapted  2^^ 
it  to  themselves,  those  Philosophers  having  in  the  first  place  "g.^ 
discoursed  much  of  a  Vacuum,  and  of  Atoms :  the  one  of 
which  they  said  was  somethings  while  the  other  they  called 
that  which  is  not :  much  as  these  men  proclaim  those  things 
to  be,  which  are  within  the  Pleroma.,  as  those  the  Atoms, 
and  those  not  to  be,  which  are  without  the  Fleroma,  as 
those  the  Void.    Themselves  therefore  in  this  world,  being 

K 


130    Heathens  learned  their  lore  hefare  tliemselves  did. 

Book  8.  without  the  Pl^*oina,  they  have  placed  by  conjeotiire  in  the 
place  of  non-existence.    And  as  to  their  affirming  that 
things  here  are  the  images  of  real  Beings^  again  most 
evidently  they  set  forth  the  opinion  of  Democritas  and  Flato. 
For  Democritas  first  saySj  that  many  and  yarions  figures^ 
copied  firom  the  Universe^  descended  into  this  world.    But 
Plato  again  speaks  of  Matter  and  the  Archetype^  and  Gbd. 
And  they,  following  them,  have  styled  his  Ideas  and  his 
Archetype,  Images  of  the  things   on  high:  under  this 
change  of  name  boasting  themselves  to  be  inventors  and 
framers  of  the  aforesaid  imaginary  fiction. 
k  4.        Again,  their  saying  that  the  Fabricator  made  the  world 
'P^      of  pre-existing  matter,   had  been   said  before  them  by 
God's      Anaxagoras,  Empedocles  and  Plato  :  who,  as  of  course  we 
are  to  understand,  were  themselves  also  inspired  by  those 
Men's  Mother.    Moreover,  that  of  necessity  each  thing 
withdraws  itself  towards  the  material  out  of  which  by  their 
account  it  was  made,  and  that  God  is   the  slave  of  this 
Necessity,  so  that  He  cannot  add  immortality  to  the  mortal, 
nor  bestow  incorruption  on  the  corruptible,  but  that  every 
person  retires''  into  that  substance  which  is  akin  to  his 
own  nature :  this  both  they  affirm,  who  from  the  Porch  are 
called  Stoics,  and  all  as  many  as  know  not  Gk)d,  whether 
Poets  or  other  writers.    Who  cherishing  the  same  temper 
Supra  p.  of  unbelief,  have  assigned  to  them  that  are  spiritual  their 
proper  country,  that  which  is  within  the  Pleroma;  to  the 
merely  animal,  the  middle  space ;  and  to  the  corporeal,  that 
which  is  earthly;  and  that  beyond  these  limits  they  say 
Gk>d  hath  no  power,  but  that  each  of  the  aforesaid  kinds  of 
persons  must  retire  towards  the  portions  of  the  same  sub- 
stance with  himself. 
$  5.        Again,  whereas  they  say  that  our  Saviour  was  made  of  all 
^lyxo^MonBf  all  depositing  in  Him  (so  to  speak)  the  flower  of 
J^^    their  being :  they  bring  nothing  new,  in  addition  to  Hesiod's 
^We,       Pandora.    For   what  Hesiod    says  of  her,  these    imply 
concerning  our  Saviour,  bringing  Him  in  for  a  kind  of 
Pandorus,  as  though  each  one  of  the  ^ons  had  bestowed 

B  The   Translator   giTes   wUhdrawt    ai  an  altematiTe  translation.    B. 


Pythagoras  alike  a/rid  their  Mark  refer  aU  to  nurnbere,  131 

on  Him  the  best  thing  he  had.  And  even  their  indiscrimi- 
nate opinion  concerning  meats  and  other  actions^  and  their 
notion  that  nothing  at  all  can  pollute  them  because  of  their 
high  origin^  eat  they  or  do  what  they  will^  these  things  they 
have  inherited  ®  from  the  Cynics^  being  of  one  and  the  same 
league  with  them.  And  firivolous  talk,  and  subtilty  of  dis- 
putation, being  of  Aristotelian  origin,  they  try  to  bring  in- 
to the  Faith. 

But  as  to  their  notion  of  translating  this  whole  world  $  6. 
into  certain  numbers,  they  took  it  from  the  Pythagoreans.  ^  hare 
For  these  laid  down  numbers  as  the  first  principle  of  all  ^J|^ 
things,  haying  again  as  their  own  principle  the  Even  and  the  8°"*- 
Odd;  out  of  which  they  framed  by  conjecture  both  sensible 
things  and  things  beyond  sense.  And  the  one  set  they  said 
were  principles  in  the  way  of  famishing  matter,  the  other  in 
the  way  of  Thought  and  real  essence ;  out  of  which  as  origin- 
al elements  they  say  all  is  made  up,  as  a  statue  of  its  metal 
and  mouldings.  And  this  they  applied  to  all  things  with- 
out the  Pleroma.  Now  by  Principles  in  the  way  of  Thought 
they  meant,  in  whatsoever  cases  the  mind,  taking  note  of 
the  object  which  was  first  received  into  it,  goes  on  seeking 
until  wearied  out  it  terminate  in  some  one  indivisible  thing. 
Moreover,  the  beginning  of  all,  they  say,  and  the  substance 
of  all  productive  power,  is  the  Unit,  i.  e..  One ;  and  after 
this  the  Duad  and  the  Tetrad  and  the  Pentad,  and  the 
manifold  origination  of  the  rest.  All  this,  word  for  wordj 
our  men  say  of  their  Fulness  and  Deep.  Whence  also 
they  strive  to  introduce  their  combinations  which  proceed 
out  of  absolute  Unity;  all  which  Mark  boasting  as  his 
own,  thought  he  had  discovered  as  something  rather  new, 
apart  from  others,  while  he  was  setting  forth  Pythagoras' 
way  of  producing  the  number  Four  as  the  origin  and 
mother  of  all  things. 

And  we  shall  say  in  reply  to  them.  Whether  did  all  -.^V  • 
these    before-mentioned,  with  whose    sayings  yours  are  known  to 
proved  identical,  know  the  truth,  or  not  know  it  ?•  Since  if  Son 
they  knew  it,  the  descent  of  the  Saviour  into  this  world  ^**"*' 

•  possedemnt   The  TranBlator  thus    dre.    E. 
Tenders  but  girei  received  aa  an  altema- 

K    2 


132  Th^  knowledge  ignara/nce,  their  story  vnHiout  proof  . 

Books,  was  Buperfluons.  For  to  wliat  end  did  He  come  down? 
To  bring  tliat  trath.  which  was  abeady  known  within  the 
cognizance  of  the  persons  who  know  it  ?  If  on  the  other 
hand  they  knew  it  not,  how  is  it  that  ye,  saying  the  same 
as  these  who  knew  not  the  Tmth,  boast  that  ye  alone 
have  the  knowledge  which  is  above  all,  which  knowledge 
they  also  have,  who  are  ignorant  of  G-od  f  By  a  sort  of 
ironical   contradiction,   then,  they   call  ignorance  of  the 

1  Tim. Ti.  Truth,  Ejiowledge:  and  well  saith  Panl,  ''Novelties  in 
words  belonging  to  a  false  kind  of  knowledge.^'  For  their 
knowledge  is  indeed  fonnd  false.  But  if  they  shamelessly 
rejoin  hereto.  That  men  indeed  knew  not  the  truth,  but  that 
their  Mother,  or  the  Seed  of  the  Father,  did  by  such  men 
also,  as  also  by  the  Prophets,-  declare  the  mysteries  of  the 
Truth,  the  Framer  of  the  World  knowing  nothing  of  it;  I 
answer,  first.  That  the  aforesaid  statements  were  not  such 
as  to  be  understood  by  no  one :  for  the  men  themselves 
knew  what  they  said,  and  their  disciples,  and  the  successors 
of  these.  And  secondly,  be  it  either  mother  or  oflEspring, 
if  they  knew  and  declared  the  sayings  of  Truth,  and  the 
'    Father  is  Truth,  then  the  Saviour,  according  to  them  will 

S.Matt  have  lied  in  saying,  No  man  haih  knoum  the  Fa/ther  hut 
the  Son.  For  if  He  was  known  either  by  the  Mother,  or  by 
her  seed,  that  saying.  That  no  man  hath  known  the  Father 
but  the  Son,  is  refuted :  except  they  say  that  their  seed  or 
their  Mother  is  No  mem, 
$  8.        Now  thus  far,  by  impressions  usual  with  men,  and  by 

ai«  words  statements  akin  to  those  of  many  who  know  not  Gk>d,  there 

^ooL  li^^  been  a  seeming  plausibility  in  their  mode  of  drawing 
off  certain  persons ;  they  entice  them,  by  means  to  which 
they  have  been  used,  to  their  mode  of  discourse  on  all  sub- 
jects ;  setting  forth  a  certain  origin  for  Qod^s  word  and  for 
Life,  doing  moreover  a  midwife's  part  to  the  productions 
of  Mind,  and  of  God.  But  in  what  follows,  without  plausi- 
bility, and  without  proof,  they  have  uttered  all  lies  from  all 
quarters.  Like  those  who,  to  take  some  animal,  throw 
out  the  usual  baits  and  means  of  allurement,  gently  enti- 
cing it  by  its  wonted  kinds  of  food,  until  they  take  it ;  but 


The  names  of  their  10  and  12.    The  Heaihen  experter.  133 

once  Having  made  them  captive,  bind  them  with  all  bitter* 
ness,  and  lead  and  drag  them  off  by  force  at  their  own 
will ;  even  so  do  these ;  gradually  and  gently  persuading 
men  by  plausible  discourse  to  adopt  the  aforesaid  [doc- 
trine of]  emanation,  they  make  inferences  not  at  all  consis- 
tent, other  kinds  of  emanations,  for  which  the  mind  was  un- 
prepared. For  first  they  speak  of  ten  ^ons  emanating 
firom  the  Word  and  from  Life,  then  of  twelve  from  the  Man 
and  the  Church.  I  say  having  neither  demonstration  for  all 
this,  nor  testimonies  nor  probability  nor  any  such  thing  at 
all,  but  just  simply  and  at  random  they  would  have  you 
believe  them,  that  of  the  Word  and  Life,  being  ^ons, 
emanated  The  Profound  and  Commixture,  The  XJndecay- 
ing  and  TJnion,  The  Natural  [or  Self-Originated]  and 
Pleasure,  The  Unmoved  and  Licorporation,  The  Only-Be- 
gotten and  the  Blessed  One.  And  that  firom  the  Man  and 
the  Church  being  in  like  manner  ^ons,  emanated  The 
Comforter  and  Faith,  The  Paternal  One  and  Hope,  The 
Maternal  One  and  Love,  The  Ever-Litelligent  and  Under- 
standing, The  Ecclesiastical  One  and  Blessedness,  The  De- 
sired and  Wisdom. 

But  what  they  say  as  to  the  passions  and  wandering  of  a  9. 
this  last.  Wisdom,  and  how  she  was  in  danger  of  perishing  ^^^'^  ^^ 
through  her  search  of  the  Father,  and  her  doings  without  cUtue. 
the  Pleroma,  and  from  what  Idnd  of  decay  they  say  the 
Framer  of  the  World  emanated,  we  have  expounded  with 
all  diligence  in  the  former  book,  setting  forth  the  opinions 
of  the  Heretics :  about  Christ  also,  or  the  Saviour  whose 
emanation  they  say  was  by  birth  after  all  tiiese;  or,  that  he 
had  his  being  from  the  ^ons  who  fell  into  decay.  Nor 
could  we  avoid  reciting  those  names,  thereby  to  manifest 
their  absurd  falsehood,  and  the  confusion  of  their  arbitrary 
nomenclature-yea,  they  themselves  disparage  their  iEJons 
by  many  of  these  their  titles ;  while  the  Gentiles  give  pro- 
bable and  credible  names  to  those  who  are  termed  their 
twelve  gods: — ^whom  indeed  they  will  have  to  be  also 
Images  of  the  twelve  .^ions,  whereas  the  names  of  the 
images  are  far  the  more  apt  and  powerful  of  the  two,  being* 


134        Things  here  image  of  things  there,  they  say  ; 

Book  2.  snoh  as  hy  their  etyinologj  they  maj  connect  with  some 

divine  association. 
9|y'*       Bat  let  us  retnm  to  the  aforesaid  question  of  emanations, 
A  1,     And  firsts  let  them  give  us  some  such  account  of  the  eman- 
^to&  ation  of  .^Eions^  as  not  to  touch  upon  grounds  which  belong 
mxpad  of  to  the  Creation.     For  these  things,  tiliey  say,  came  not  in- 
nnge-  *  to  being  because  of  Creation,  but  Creation  because  of  them. 
"™'**     Neither  do  they  call  them  the  images  of  present  things, 
but  present  things  their  images.    As  therefore  they  accoui^t 
for  the  images  by  saying,  that  the  month  (e.  g.)  has  thirty 
days  because  of  the  thirty  ^ons,  and  the  day  twelve  hours, 
and  the  year  twelve  months,  because  of  the  twelve  ^ons 
within  the  Pleroma,  and  whatever  of  like  dotage  they  utter : 
—let  them  noiv  give  us  a  like  account  of  the  emanation  of 
the  ^ons,  why  it  took  place  so  and  so :  and  why  was  the 
first  of  all,  the  original  emanation,  a  group  of  eight,  and 
not  of  five,  or  three,  or  seven,  or  something  limited  by  some 
other  number  ?    And  why  did  ten  ^ons  emanate  from  the 
Word  and  Life,  and  not  more  nor  less  ?  and  again  fix)m  the 
Man  and  the  Church  twelve,  when  they  too  might  have 
proved  more  or  fewer  ? 
f  2.        The  Whole  Pleroma  again,  why  is  it  in  three  parts,  of 
eight,  and  ten,  and  twelve,  and  not  in  any  other  number 
besides  these  f    And  the  division  too  itself,  why  is  it  made 
into  three,  and  not  into  four,  or  five,  or  six,  or  some  other 
number,  without  reference  to  any  of  those  numbers  which 
appertain  to  the  Creation,  conspiring  towards  its  harmony  f 
(For  these,  they  say,  are  older  than  those,  and  they  ought 
to  have  a  principle  of  their  own,  that  namely,  which  is  be^ 
fore  Creation,  not  that  which  is  copied  from  Creation.) 
$  3*        As  for  us,  asserting  this  harmony  concerning  Creation, 
^^^u^  we  mean  that  things  are  adjusted  by  such  and  such  a  princi- 
ple of  order,  such  principle  being  convenient  for  the  things 
that  are  made.    But  they  not  being  able  to  allege  any  proper 
cause  of  those  earlier  results,  which  are  perfect  in  themselves, 
must  needs  fall  into  extreme  perplexity.    For  whereas  they 
ask  us,  in  our  supppsed  ignorance,  certain  questions  con- 
oenuBg  the  Creation,  themselves  being  in  reply  asked  the 


things  there,  why  so  arranged,  they  say  not.         135 

some  qaestions  concerning  the  Fleroma^  will  either  tell  UB 
of  SQch  things  as  men  are  liable  to,  or  will  fall  into  discourse 
about  the  harmony  of  Creation  j  the  latter  answer  being 
irrelevant,  and  the  former  unsuitable  to  them.  For  our  , 
question  refers  not  to  the  harmony  of  Creation,  nor  to 
human  affections :  but  since  their  Pleroma,  of  which  they 
say  the  Creation  is  the  image,  is  of  eight,  ten,  or  twelve 
forms,  we  want  them  to  confess  that  it  was  made  of  that 
figure  by  their  Father  without  cause  or  forethought,  and 
they  will  array  Him  in  confusion,  if  He  made  any  thing 
thus  irrationally.  Or  if,  on  the  other  hand,  they  will  affirm 
that  by  the  Father's  Providence  the  Pleroma  was  thus  pro- 
duced, for  the  Creation's  sake.  He  having  well  ordered  by 
measure  the  being  thereof;  it  follows  that  the  Pleroma  will 
not  have  been  made  for  itself,  but  for  the  image  which  was 
afterwards  to  exist  in  the  likeness  thereof.  Just  as  the 
statue  of  clay  is  not  formed  for  its  own  sake,  but  for  the 
sake  of  that  which  is  to  be  made  of  brass  or  gold  or  silver. 
And  so  the  Creation  will  be  more  honoured  than  the  Pleroma, 
if  for  its  sake  those  higher  beings  were  produced. 

But  if  they  will  not  assent  to  either  of  these  statements,    ^^f  * 
because  they  will  be  refuted  by  us,  not  being  able  to  render     x  ^  * 
a  reason  of  the  aforesaid  production  of  their  Pleroma,  they  J}  God 
will  be  driven  and  shut  up  into  a  confession  of  some  other  stay  or 
order  of  things  above  their  Pleroma,  more  spiritual  and  of  "'*• 
more  absolute  authority,  according  to  which  their  Pleroma 
was  shaped  out.     For  if  the  Fabricator  did.  not  of  himself 
form  the  outline  of  the  Creation  so  and  so,  but  after  the  figure 
of  the  things  above :  from  whom  did  that  same  Being  whom 
they  call  The  Deep,  who  of  course  wrought  out  the  Pleroma 
to  be  of  that  figure — ^from  whom  did  He  receive  the  form  of 
the  things  which  were  made  before  Himself?  Thus  the  mind 
must  eitihier  stay  itself  upon  that  God  Who  made  the  world, 
that  of  His  own  power  and  from  Himself  He  received  the 
model  of  the  world's  formation :  or  if  a  man  once  swerve 
from  this,  there  will  be  always  need  of  inquiry,  whence  He 
Who  is  above  the  Creator  had  His  pattern  of  the  things 
which  are  made; —  what  was  the  number  of  emanationSj 


136  No  way  of  esoaping  this  difficulty, 

Book  2.  and  wHat  ihe  very  aroheiTpal  Bnbstance.  But  if  the  Deep 
had  power  of  himself  to  frsune  each  and  snch  an  image  for  the 
Pleroma,  why  had  not  the  Fabricator  just  as  much  power  of 
himself  to  make  the  world  in  the  same  way  f  Again  there- 
fore [I  ask].  If  the  Creation  is  an  image  of  those  other  ex- 
istences, what  hinders  onr  saying  that  those  are  images  of 
what  is  aboYe  them,  and  those  above  them  again  of  others, 
and  so  to  cast  onrselyes  into  endless  images  of  images  f 
X  2,  This  was  the  case  with  Basilides ;  who  haying  fallen  far 
short  of  the  tmth,  yet  thonght  to  escape  the  aforesaid  difficul- 
ty by  an  infinite  series  of  things  made  in  tnm  by  one 
another :  asserting  as  he  did  865  heavens  framed  one  by 
another  in  the  way  of  succession  and  resemblance,  and 
the  token  of  them  to  be  the  number  of  days  in  the  year,  as 
we  before  said :  and  over  these  the  Virtue  which  they  call 
ITnnameable,  and  the  order  adopted  by  the  same.  Yet 
neither  so  did  he  avoid  the  said  difficulty.  For  if  you  ask 
him,  ^'Whence  has  that  heaven,  which  is  above  all,  from 
which  in  succession  he  will  have  the  others  to  be  made, 
whence  has  it  the  pattern  of  its  formation  J" — ^he  will  say, 
''From  the  order  which  the  XJnnameable  one  adopted/'  And 
he  will  either  say  that  fche  XJnnameable  one  made  it  of  Him- 
self, or  he  will  be  forced  to  allow  that  there  is  some  other 
power  above  Him,  from  which  his  XJnnameable  one  received 
this  great  model  of  the  t]Mngs  which  He  hath  ordered. 
X  3,  How  much  safer,  then,  and  more  accurate,  at  once  fr^m 
the  beginning  to  confess,  that  which  is  indeed  true,  that 
this  Gk>d,  the  Framer,  Who  made  such  a  world,  is  Gk)d 
alone,  and  there  is  none  besides  Him,  Himself  of  Himself 
receiving  the  pattern  and  figure  of  the  things  which  are 
made : — ^than  to  be  compelled  in  very  weariness,  after  such 
a  range  and  round  of  impiety,  to  settle  the  mind  upon  some 
one  Being,  and  to  own  that  of  Him  is  the  formation  of 
things  made  I 
^  4.  For  in  truth  what  the  Yalentinians  impute  to  us,  say- 
^1^  ^^  ing  that  we  '*  linger  in  the  lowest  Seven,"  as  though  we 
remammg  raised  not  our  mind  on  high,  nor  perceived  the  things  above, 
must  re-   because  we  do  not  receive  their  prodig^ious  talk  :  this  very 


but  ly  cuJcnowledging  ths  One  Qod,  137 

same  is  laid  to  their  charge  by  Basilides  and  his  set^  asooflon 
thoagh  th^  were  yet  wallowing  in  the  lower  parts^  as  far  ^J^ 
as  the  first  and  seoond  Ogdoad^  and  ignorantly  thought 
that  after  thirty  JSons  they  had  presently  fonnd  the  Father 
Who  is  above  all^  not  tracing  Him  onwards  by  thought 
into  the  Pleroma  which  is  above  the  365  Heavens^  into 
more  than  the  45th  Ogdoad.  And  these  again  one  might 
jnstly  blame^  if  one  devised  4380  Heavens^  or  ^ons^  be- 
cause the  days  of  our  year  have  so  many  hours.  And  if  one 
add  those  of  the  nights  too^  doubling  the  aforesaid  hours^ 
imagining  that  he  has  invented  a  great  crowd  of  fresh  Og- 
doads^  and  I  know  not  what  innumerable  matter  of  ^ons^ 
in  lieu  of  Him  Who  is  Father  over  all^  and  this  with  a  blind 
notion  that  he  is  himself  more  perfect  than  all : — still  to  all 
the  rest  he  will  impute  the  same  errors;  viz.^  that  they 
attain  not  to  the  height  of  that  multitude  of  heavens^  or 
JEoBB,  which  he  himself  named,  but  falling  short  abide 
either  in  the  lower  or  in  the  middle  spaces. 

Having  then  so  great  incongruities  and  perplexities  in    Chap. 
the  order  implied  by  their  Pleroma,  and  especially  in  that     ^  ,  * 
part  of  it  which  relates  to  the  first  Ogdoad ;  let  us  go  on  ForthOT 
to  consider  the  rest ;  we  too,  because  of  their  folly,  inquir-  tionmS" 
ing  about  the  things  which  are  not:  and  doing  this  too^'^*" 
of  necessity,  because  the  care  of  this  subject  is  intrusted 
to  us,  and  we  would  have  all  men  to  come  to  the  A:not(;- l  Tim.  iL 
ledge  of  the  truth :  also  because  thou  thyself  hast  request- 
ed to  receive  from  us  many  and  various  topics  for  refut- 
ing them. 

It  is  enquired,  then,  how  the  other  ^ons  were  produced  f     x  2. 
Was  it  in  union  with  Him  who  produced  them,  as  the  rays  ^'**"  ®^ 
from  the  sun :  or  in  real  efficacy,  and  by  separation,  so  that  ration  of 
each  of  them  may  exist  sepe^rately,  and  having  his  own  enqi^ 
form ;  as  man  is  produced  by  man,  and  beajst  by  beast :  or  ^^ 
in  the  way  of  growth ;  as  boughs  by  a  tree  ?    Again  :  were 
they  of  the  same  substance  with  those  who  produced  them, 
or  did  they  have  their  substance  from  some  other  ?   Again : 
were  they  produced  in  the  same  point,  so  as  to  be  contem- 
poraneous ;  or  in  a  certain  order,  so  as  for  some  of  them  to 


188      j3Son8,  if  not  co-esaential  with  father,  corporeal, 

Book  8.  be  older^  others  yoimger  f    And  did  thej  emanate  likd 
spirits  and  rays  of  lights  simple  and  nniform  and  in  all  re* 
spects  mntoally  equal  and  similar:  or  componnded  and 
different^  from  want  of  resemblance  in  their  parts  f 
^  3.         But  now  if  each  of  them  was  produced^  as  men  are,  in 
Sflh^   Teal  efficacy  and  by  a  birth  of  his  own:  the  generations 
{rrmfifri-   ^^  *^®  Father  will  either  be  of  the  same  substance  with 
ble:  if      Him,  and  like  to  Him  who  produced  them :  or  if  they  be 
^-^.(oJd  unlike,  we  must  needs  confess  them  to  be  of  some 
S^^J^  other  substance.    Again  if  the  productions  of  the  Father 
*"*^        are  like  Him  who  produced  them^  they  will  remain  impassi- 
ble^ as  He  is :  but  if  they  are  of  some  other  substance^  ca- 
pable of  passions :  whence  came  this  incongruous  substance 
within  that  Pleroma^  which  is  all  of  Incorruption  f    And 
moreover,  in  this  way  each  will  be  conceived  of  as  divided 
from  the  other  by  a  real  separation,  as  men  are;  not  min- 
gled nor  united  together,  but  with  distinct  form  and  definite 
outline  and  a  certain  size  will  each  of  them  be  marked  out; 
atid  thdse  are  properties  of  body,  not  of  spirit.   Let  them  not 
say  thto  any  longer  that  it  is  a  spiritual  Pleroma,  nor  that 
themselves  are  spiritual:  since  their  ^ons,  like  men,  sit 
feasting  with  their  father,  who  is  himself  too  of  the  like 
figure;' a  fact  disclosed  concerning  him  by  those  who  have 
emanated  from  him. 
.  }  4.         If  again,  as  lights  kindled  from  another  light,  so  the  ^ons 
are  from  the  Word,  and  the  Word  from  the  Mind,  and  the 
Mind  from  the  Deep,  in  the  manner,  for  example,  of  tapers 
kindled  from  another  taper;  in  origination  perhaps  and  in 
magnitude  they  will  indeed  be  separate  from  each  other,  but 
being  of  the  same  substance  with  Him  fr^m  Whom  their 
emanation  began,  either  they  all  remain  impassive,  or  their 
Parent  also  will  share  in  what  befalls  them.    Even  as  that  ta- 
per which  is  later  in  being  lit,  will  have  no  other  light  than 
that  which  was  before  it.     For  which  cause  also  their  lights 
when  blended,  hasten  hack  to  th^  original  union,  one  only 
light  ensuing,  the  same  which  was  also  from  the  beginning. 
But  the  terms  "  younger  "  and  "  more  ancient "  can  neither 
be  understood  of  the  light  itself  (for  the  whole  light  is  one). 


if  co-esserMal,  father  too  ignortmt  cmd  passible.      189 

nor  of  the  tapers  whicli  received  the  light  (for  these  too  in 
their  materi3l  substance  are  of  the  same  date^  for  the  tapers 
are  of  one  and  the  same  material) :  bnt  only  of  the  enkindling^ 
in  that  one  was  lit  a  short  time  before^  another  just  now. 
.  The  reproach  therefore  implied  in  suffering  through  igno-     (  5. 
ranee  will  either  befall  their  whole  Pleroma.alike^  they  be-  ^^^ 
ing  of  the  same  substance ;  and  their  first  Father  will  be  in  ^^^ 
the  reproach  of  ignorance^  i.  e.^  ignorant  of  Himself:  or  all  tluronsh- 
the  lights  within  the  Fleroma  will  cootinue  alike  impassive,  imperfeo- 
Whence  then  can  any  suffering  befall  the  younger  w^on^  ^  ,^ch 
if  there  is  a  Paternal  Light,  out  of  which  all  the  lights  are  SS  Su- 
fprmedj  which  is  by  nature  impassive  ?    And  how  can  any  C^"® 
^on  among  them  be  called  younger  or  older,  when  there 
is  but  one  Light  appertaining  to  the  whole  Pleroma  T    And 
should  any  one  call  them  Stars,  yet  all  will  be  found  parta- 
king of  the  same  nature.     For  what  if  one  sta/r  differeth  from  \P^'^* 
another  sta/r  in  glory  ?  it  is  not  in  quality  nor  in  substance, 
in  respect  of  which  a  thing  iJs  passible  or  impassive :  but 
either  all  appertaining  to  the  paternal  Light,   must  bQ 
naturally  impassive  and  unchangeable;  or  all,  lidth   the 
paternal  Light,  are  both  liable  to  suffering,  and  capable  of 
wasting  changes. 

Moreover  this  same  rule  will  hold,  should  they  say  that .  5^* 
the  emanation  of  the  ^ons  originates  from  the  Word  as  erer  way 
branches  from  a  tree ;  the  Word  having  his  generation  from  S* 
the  Father,  whom  they  talk  of.    For  all  are  found  to  be  of 
the  same  substance  with  the  Father,  differing  from  each 
other  in  magnitude  only,  but  not  in  nature,  and  completing 
the  magnitude  of  the  Father,  as  the  fingers  complete  the 
hand.    K  therefore  the  Father  is  in  suffering  and  ignorance, 
so  of  course  are  the  ^ons  who  are  generated  from  Him. 
But  if  it  is  impious  to  ascribe  ignorance  and  suffering  to  the 
Father  of  all,  how  say  they  that  there  was  produced  from 
Him  an  ^on  liable  to  suffering  ?  and  that,  calling  them- 
selves religious,  while  against  the  very  Wisdom  of  God 
they  devise  the  aforesaid  impiety  ? 

But  if,  as  rays  from  the  sun,  so  they  will  say  their    %  7* 
Mon&  had  their  production:  they  being  all  of  the  sameue^Su^ 


140  Passion  if  U  exist,  ewta  infiUher  aiao. 

Book  2.  sabstance  and  of  the  same  origin^  wiljl  either  be  all  capable 
Sboald     ^^  suffering,  together  with  Him  who  produced  them :  or 
suffer,  ^e  will  all  continue  impassive.    For  they  cannot  surely  main- 
impawTe  tain  that  upon  such  production  some  would  prove  impas- 
sive, some  liable  to  suffering.     If  then  they  say  all  are 
impassive,  thepiselves  do  away  with  their  own  arg^ument. 
For  how  did  the  younger  ^on  suffer,  if  all  were  impassive  f 
If  again  they  say  that  all  shared  in  this  suffering,  as  some 
dare  to  afiBrm  that  it  began  from  the  Word,  but  was  derived 
onward  into  Wisdom ;  then  by  referring  the  suffering  to  the 
Word,  the  Mind  of  this  their  First  Father,  they  are  convict- 
ed of  maintaining  that  the  Mind  of  the  First  Father  and 
the  Father  too  Himself  was  in  suffering.    For  the  Father  of 
all  is  not  like  some  compound  creature,  excluding  Mind  (as 
we  have  shewn  before) ;  but  The  Father  is  Mind,  and  Mind  is 
The  Father.    It  follows  therefore  necessarily  both  that  the 
Word  which  is  fr^m  Him,  or  rather  the  Mind  itself,  being 
the  Word  [or  Reason]  should  be  perfect  and  impassive : 
and  that  those  emanations  which  are  of  him,  being  of  the 
same  substance  with  himself,  should  be  perfect  and  impas- 
sive, and  continue  alwBja  alike,  with  him  who  produced 
ihem. 
&  g^        It  could  not  be  then  that  the  Word,  being  in  the  third 
The  utter  stage  of  production,  was  ignorant  of  the  Father,  as  these 
in  their     teach.    For  this  may  perhaps  be  thought  probable  in  the 
menu,     birth  of  men,  being  they  are  often  ignorant  of  their  own 
parents ;  but  in  the  Word  of  the  Father  it  is  altogether  im- 
possible.   For  if,  being  in  the  Father,  he  hath  knowledge 
of  Him  in  Whom  he  is,  i.  e.,  of  himself,  he  is  not  igno- 
rant: and  the  emanations  which  proceed  fr^m  him,  be- 
ing Virtues  of  his,  and  always  standmg  by  him,  will  not 
be  ignorant  of  him  who  produced  them;  as  neither  will 
the  rays  of  the  Sun. 

■  It  will  not  then  hold  that  the  Wisdom  of  Gted,  that  which 
28  within  the  Fleroma,  being  of  such  origin,  became  liable 
to  suffering,  and  underwent  such  ignorance.  Though  it  be 
possible  that  the  Wisdom  which  is  of  Yalentinus,  having  its 
origin  from  the  Devil,  may  fall  into  all  kinds  of  suffering. 


Offsprvng,  unto  vmperfection,  not  perfection.         141 

and  bring  forth  the  fimit  of  deepest  ignorance.    Yea,  since 
themselves  bear  witness  of  their  Mother,  saying  that  she  is 
the  production  of  a  wandering  ^on,  we  have  no  farther' 
need  to  inquire  the  cause,  why  the  sons  of  such  a  Mother 
should  be  always  swimming  in  the  deep  of  ignorance. 
.    Nowbesides  these  modes  of  emanation  I  for  my  part  do  not     &  9. 
understand  how  they  can  find  any  other  to  mention.    Nor  Ji  hS?*" 
have  I  ever  known  themselves  to  state  that  any  thing  else  oonTaned 
belonging  [to  the  Deity]  became  the  subject  of  Emanation,  with 
although  I  have  had  very  much  discussion  on  the  afore- 
said kinds  of  it  with  them.    But  this  only  they  affirm. 
That  they  were  produced,  each  one  of  them,  and  each  knew 
that  other  one  only,  from  whom  he  was  produced,  but 
was  in  ignorance  of  the  one  next  before  the  same.     But 
they  proceed  not  at  all  to  explain,  how  they  were  produced; 
or  how  such  a  process  is  conceivable  among  spiritual  beings. 
For  whichever  way  they  advance,  they  will  be  hampered, 
and  will  be  going  round  and  round  the  truth,  away  from 
right  reason,  so  far  as  to  affirm,  that  he  who  was  produced 
as  the  Word  from  the  Mind  of  their  First  Father,  was 
produced  in  order  to  degradation:   for  that  the  perfeob 
Mind  begotten  of  the  perfect  Deep  could  not  go  on  to 
make  perfect  the  production  which  comes  of  it,  but  was 
blinded  in  respect  of  the  knowledge  and  greatness  of  the 
Father :  and  that  our  Saviour  shewed  a  token  of  this  mys- 
tery in  him  who  was  blind  from  his  birth,  how  that  in  like 
manner  a  blind  ^on  was  produced  from  the  Only  Begotten, 
i.  e..  Ignorance.    Thus  in  their  lies  they  ascribe  ignorance 
and  blindness  to  the  Word  of  God,  emanating  according  to 
them  in  the  second  degree  from  the  First  Father.    Admir- 
able Sophists,  and  investigators  of  the  depth  of  the  un- 
known Father,  and  expounders  of  the  mysteries  which  are 
above  the  Heavens,  which  the  Angels  desire  to  look  into  I  IS.  Pet. 
to  learn  how  that  the  Word  Who  is  sent  forth  from  the 
Mind  of  the  Father  Who  is  over  all,  was  sent  forth  blind, 
i.  e.,  ignorant  of  the  Father  Who  sent  him  forth  1 

And  how,  0  ye  vainest  of  Sophists,  did  the  Mind  of  the    $  1^* 
Father,  yea  the  Father  Himself,  being  Mind  and  perfect  ^^Qod 


142  Origin  oflgnorcmce  and  evil,  their  father. 

Book  2.  in  all  tliingB,  produce  His  own  Word  as  a  blind  and  imper- 
SeSJf*"  ^®^  -fflon,  it.  being  in  His  power  at  once  to  prodnce  the 
knowledge  also  of  the  Fatiher  with  him  f  Even  as  ye  say 
that'  Christ,  thongh  begotten  afber  the  rest,  was  however 
produced  perfect.  Much  more  then  would  the  Word,  which 
is  before  him  in  time,  be  produced  of  course  by  the  same 
Mind  in  perfection  and  not  in  blindness.  Neither  would 
he  in  his  turn  produce  ^ons  blinder  than  himself,  till  at 
last  the  Wisdom  you  talk  of  growing  continually  blinder 
brought  forth  so  great  a  body  of  evils. 

And  the  cause  of  this  mischief  is  your  Father :  for  ye 
say  that  the  greatness  and  might  of  the  Father  are  the 
causes  of  ignorance,  likening  Him  to  a  great  Deep,  and 
giving  that  Name  to  Him,  the  Father  Who  caunot  be 
named.    Now  if  ignorance  is  an  evil  (and  you  lay  it  down 
that  all  evils  flourished  therefrom)  then  you  by  saying  that 
the  cause  thereof  is  the  greatness  and  might  of  the  Father, 
make  Him  out  the  framer  of  evils.     For  you  say  that  the 
circumstance  of  one's  not  being  able  to  contemplate  His 
greatness,  is  the  cause  of  Evil.    But  now  if  it  was  impos- 
sible for  the  Father  to  make  Himself  known  from  the  be- 
ginning to  the  things  which   He  made :  He  could  not  be 
blamed  as  being  unable  to  remove  the  ignorance  of  those 
who  come  after  Him.    But  if  afterwards,  being  so  minded. 
He  had  power  to  remove  the  ignorance  which  had  grown 
with  the  serilBS  of  emanations,  and  which  had  become  im- 
planted in  the  iSBons,  much  rather  in  the  first  instance, 
had  He  willed,  might  He  forbid  the  e^tence  of  the  igno- 
rance, which  as  yet  was  not. 
«  J I  ^       Wherefdre,  since  when  He  would.  He  was  recognized,  not 
vt^^  by  ^ons  only,  but  also  by  these  men^  coming  as  they 
ignorance  did  in  the  last  times ;  but  from  His  unwillingness  to  be 
S^i^df" recognized  from  the  beginning,  was  unknown:  the  cause 
of  the  ignorance,  by  your  account,  is  the  will  of  the  Father. 
I  say,  If  He  foresaw  these  results,  why  did  He  not  of  course 
cut  off  their  ignorance  before  it  took  place,  which  after- 
wards, as  though  repenting  Himself,  He  remedies  by  the 
production  of  Christ  f     For  the  same  knowledge  which  by 


So  igiuyrami  a  Wisdom,  no  wisdom.  143 

Christ  He  commnnicated  to  all^  He  was  able  to  commiuii- 
cate  long  before  by  the  Word^  who  was  also  the  first-bom 
of  the  Only  Begotten. 

Again^  if  foreseeing  these  things  He  willed  them^  then 
the  works  of  ignorance  endnre  for  ever^  and  never  pass 
away.  For  the  things  which  were  done  by  the  will  of 
your  First  Father,  most  needs  continue,  together  with  TTig 
will  Wbo  so  decreed.  Or  if  they  pass  away.  His  will 
must  pass  with  them.  Who  decreed  them  to  have  being. 
For  at  what  point  did  the  ^ons  cease  learning  and  ac- 
quire perfect  knowledge  ?  was  it  the  immensity  and  incom- 
prehensibility of  the  Father  ?  Why,  this  knowledge  they 
might  have  before  any  passions  befell  them ;  for  the  great- 
ness of  the  Father  would  suffer  no  disparagement,  though 
our  men  were  aware  from  the  first  that  He  is  immense  and 
incomprehensible.  For  if  through  His  immensity  they 
knew  Him  not,  yet  because  of  His  boundless  Love  He 
ought  to  have  kept  those  bom  of  Him  impassive :  since  no- 
thing hindered,  but  it  was  rather  profitable  to  them,  to 
have  known  from  the  beginning  that  the  Father  is  immense 
and  incomprehensible. 

Again,  how   is  it  not  futile,  their  aflirming  His  very  JpJf'L' 
Wisdom    to    have   been  in   ignorance,   and  degradation, — «  |  ' 
and  passion  ?  which  things  are  foreign  and  contrary  to  Wis-.^i^ 
dom :  they  are  no  affections  of  hers.     For  where  is  impro-  Unwk- 
vidence  and  ignorance  of  expediency,  there  Wisdom  is  not.   ^""* 
Wherefore  let  them  710  longer  call  Wisdom  ''the  J^n 
which  suffered; ''  either  the  name  or  the  suffering  they 
must  give  up.  '  Neither  again  let  them  call  the  whole 
Pleroma    '' spiritual, ''    since   this    ^on  had  his    station 
therein,   while   involved  in  such  eager   affections,  as  not 
even  any  courageous  soul,  much  less  spiritual  substance,; 
may  admit. 

And  how  again  could  any  Idea  of  his,  going  forth  with     ^  2. 
passion,  pome  to  have  a  separate  existence  ?    For  an  Idea  ^„^^ 
is  understood  in  relation  to  some  person,  but  never  will  u^  their 
come  to  be  apart  by  itself:  the  good  Idea  displacing  and  sard,   * 
swallowing  up  the  bad  one,  as  soundness  does  indisposi- 


144  CssiflT  aaya,  Seek;  they.  Seek  not 

Book 2.  tion.    For  what  was  the  Idea  which  preceded  the  pasdonf 
To  search  out  the  Father^  and  to  consider  His  greatness. 
And  what  was  it  afterwards  convinced  of,  and  then  recoYer- 
ed  ?  That  the  Father  is  incomprehensible  and  ondiscoYer- 
able.    It  was  not  therefore  a  good  thing,  its  wishing  to 
know  the  Father  (and  therefore  also  it  was  liable  to  suffer- 
ing) :  but  after  it  was  persuaded  that  the  Father  is  be- 
yond search,  and  was  recovering.    Yea,  that  very  Mind 
which  was  seeking  the  Father  ceased  by  their  account  to 
seek  any  more,  upon  learning  the   Father's  incomprehen- 
sibility. 
I  3.        How  then  could  an  Idea,  parted  [from  the  mind],  con- 
aedon      ceive  passions,  which  were  themselves  in  their  turn  affec- 
SoS*^  tions  of  it  ?  For  an  affection  takes  place  towards  some  per- 
Lord'*     8on :  it  cannot  be,  nor  last,  by  itself  apart.    Yea,  this  is  not 
only  incongruous,  but  also  contrary  to  our  Lord's  saying, 
8.  Matt.  g^Jc  a/nd  ye  shall  find.    For  the  Lord  by  searching  and 
finding  the  Father  completes  His  disciples  to  perfection : 
but  that  Christ  of  theirs,  who  is  above,  made  the  JEons 
complete  and  perfect  by  directing  them  not  to  seek  the 
Father,  on  the  ground  that  auch  as  they  might  labour,  they 
would  not  find  Him.     And  themselves  indeed  they  call 
perfect  in  having  found  (as  they  say)  that  Deep  of  theirs ; 
but  their  JEons  in  being  convinced  that  he  whom  they 
sought  after  was  unsearchable. 
4  4.        An  Idea,  then,  not  being  capable  of  separate  existence 


tionnT  without  an  ^on,  they  introduce  again  a  yet  greater  fieJse- 
fated.  }iQoi  concerning  the  Passion  of  the.  same,  parting  this  off 
in  its  turn  with  a  real  separation,  and  maintaining  it  to  be 
the  substance  of  Matter.  As  if  God  were  not  Light :  as  if 
no  Word  were  at  hand  with  power  to  expose  them  and 
overturn  their  wickedness.  For  of  course  whatever  any 
^on  perceived,  by  that  it  was  affected,  and  what  it  was 
affected  by,  that  it  also  perceived :  and  the  Idea  of  the 
.Mon  in  their  view  was  nothing  else  than  its  affection,  as 
it  was  devising  how  to  comprehend  the  Incomprehensible, 
and  such  an  affection  was  the  Idea  of  the  ^^n :  occasioned 
by  its  perception  of  impossibilities.    How  then  could  the 


jSan  of  same  subsUmee  with  the  rest  would  not  suffer.   US 

aSbotion  be  separated  by  actual  division  from  the  tdea^  and 
BO  vast  a  substance  of  Matter  be  brought  into  existencej 
while  the  Idea  and  the  Passion  were  in  fact  identical  f 
Thus  neither  can  the  Idea  have  any  separate  substance 
apart  from  the  ^on  nor  the  affections  without  the  Idea : 
and  in  this  point  also  again  their  Canon  is  made  void. 

And  how  again  was  an  ^on  either  to  be  dissolved  or  to    &  5. 
suffer  f  being  of  the  same  substance  with  the  Fleroma  and  ^^^^^ 
the  whole  Fleroma  of  the  Father.    For  nothing  is  dissolved  fr«»  ^^ 
and  annihilated  in  a  medium  of  like  nature  with  itself^  nor 
is  in  risk  of  perishing^  but  rather  it  perseveres  and  grows : 
as  fire  in  fire^  and  spirit  in  spirit^  and  water  in  water;  but 
it  is  from  contrary  media  that  things  suffer^  and  are  chang- 
ed and  done  away.    And  so  if  it  were  an  emanation  of 
lights  it  would  not  suffer  nor  be  endangered  in  a  similar 
hght^  but  would  shine  out  and  spread  more  and  more^  as 
the  day  because  of  the  Sun :  since  in'fact  they  say  that  The 
Deep  is  a  resemblance  of  their  parent.    Whatever  living 
creatures  are  foreign^  and  strange  thereunto  \  and  of  an  s  {. «,  |o 
opposite  nature,  these  indeed  are  endangered,  and  decay :  ^^^ 
but  those  accustomed  to  the  same,  and  akin  to  it,  run  no 
risk  by  being  conversant  therein,  but  rather  acquire  there- 
from  health  and  life.    If  therefore  this  ^on  did  so  emanate 
from  th.e  Deep,  as  to  be  of  the  same  substance  with  the  Fle- 
roma in  general,  he  would  never  undergo  any  change,  his 
conversation  being  in  things  like  and  accustomed  to  him- 
self, a  spiritual  person  among  spirituals.    For  Fear  and 
Shuddering,  imd  Passion,  and  Dissolution,  and  such  like, 
may  perhaps  arise,  by  intrusion  of  contrary  things,  in  our 
regions,  and  among  corporeal  beings :  but  where  all  are 
spiritual,  and  have  the  light  poured  forth,  they  no  longer 
incur  such  calamities.    But  they  seem  to  me  to  have  inves- 
ted their  ^on  with  the  feeling  of  him  in  the  play  of  Men- 
ander,  who  is  full  of  love,  yet  hated.    I  say,  the  devisers  of  * 
this  story  had  a  notion  and  idea  rather  of  some  unlucky  lover 
among  men,  than  of  a  spiritual  and  divine  substance. 

And  besides  all  this,  to  think  much  of  searching  out  the     §  6. 
perfect  Father,  and  to  wish  to  be  brought  within  Him,  and  q^"' 


Their  seed  unknown  to  Creator,  lecmue  nothing*     147 

from  whom  they  have  iheir  very  birth^  it  was  the  cause  of 
dissolution  and  perdition.    How  is  all  this  other  than  ab- 
surd, and  futile,  and  irrational  ?  and  such  as  assent  to  it, 
truly  blind,  and  using  blind  guides,  justly  fall  into  the  s.  Matt 
deep  of  ignorance  beneath.  ^'  ^^ 

And  what  sort  of  talk  is  it  about  their  so-called  Seedf   cbap. 
that  it  was  conceived  by  their  Mother  on  representing  to    ^^^ 


herself  the  Angels  whiclT  belong  to  the  Saviour,  shapeless,  >£&  fkUa 
and  without  form,  and  imperfect;  and  lodged  with  th^jJSJ^ieod 
Pramer  of  the  World  without  his  knowledge,  that  being  i^ftited 
sown  by  his  means  in  the  soul  which  was  from  him,  it 
might  receive  perfection  and  form. 

In  the  first  place  one  may  say,  that  these  Aiigels  which 
belong  to  their  Saviour  are  imperfect,  without  figure  or 
form;  since  that  sort  of  thing  was  produced  on  concep- 
tion after  their  kind. 

And  next,  as  to  their  saying  that  the  Framer  of  the  world     §  2* 
knew  not  of  the  lodgment  of  the  seed  in  himself,  nor  again  2^^  ^^ 
the  sowing  of  it  in  man  which  took  place  by  h\m  :  it  is  a  ??'^~ 
futile  and  empty  word,  incapable  of  any  proof.     For  how  them  in 
was  he  ignorant  of  it,  if  the  samb  seed  had  any  substance  wwiu 
and  quality  of  its  own  f     To  be  sure,  if  it  was  without  sub-  ""*• 
stance  or  quality,  i.  e.,  nothing,  he  was  of  course  ignorant 
of  it.    But  things  which  have  any  motion  or  quality  of 
their  own,  or  difference,  in  respect  of  any  heat,  or  velocity, 
or  sweetness,  or  brightness,  cannot  be  hidden  even  fr^m 
men,  when  they  exist  among  men,  far  less  from  the  Framer 
of  this  Universe,  Gk)d;  although  He  may  well  be  ignorant 
of  the  seed  they  talk  of,  void  as  it  is  of  all  usefrd  quali- 
ties, and  of  all  real  energy,  and  being  absolutely  nothing. 
And  with  a  view  to  this  the  Lord  Himself  appears  to  me 
to  have  said.  Every  idle  word  that  man  shall  speak,  they  ib. 
sliall  give  account  thereof  in  the   day  of  judgment:  i.  e., 
all  such  persons,  who  now  pour  their  idle  discourses  into 
men's  ears,  shall  be  present  in  the  judgment,  to  give  an 
account  of  their  vain  conjectures,  and  lyings  against  Gk>d : 
of  their  saying  even,  that  while  themselves,  because  of  thd 

substance  of  that  seed,  recognize  the  spiritual  Pleroiaa» 

L  2 


148    It  could  not  produce  loth  hnowledg'e  amd  ignorance. 

Book  S.  tlie  man  who  is  within  shewing  them  the  tme  Father  (for  the 
natural  man,  they  say,  needd  to  be  first  taught  through  the 
senses) ;  the  Maker  of  the  world  on  the  other  hand  even 
when  receiving  into  himself  the  whole  of  this  seed,  lodged 
there  by  his  Mother,  knew  nothing  at  all  about  it>  nor  had 
any  sense  of  the  thinj^  whi(^  belong  to  the  Heroma. 
$  3.  And  that  they  themselves  are  spiritual,  because  a  cer- 
tar  intan- tain  particle  of  the  Father's  entire  nature  is  lodged  in 
^'  their  soul,  they  having  their  souls  of  the  same  substance  as 
the  Framer  of  the  World,  by  their  own  account;  while  he, 
having  once  for  all  received  the  entire  seed  firom  his  mo- 
ther, and  retaining  it  in  himself,  continued  merely  animal 
in  his  n&^ture,  and  had  no  understanding  at  all  of  the  higher 
order  of  things,  which  these  men  boast  that  themselvee 
understand  while  yet  on  the  earth : — how  is  not  this  be- 
yond every  thing  irrational  t  Surely,  to  imagine  that  one 
and  the  same  seed  communicated  to  their  souls  knowledge 
and  perfection,  but  to  the  God  Who  made  them,  igno- 
rance,—  this  beloiigs  to  men  truly  firantic,  and  altogether 
deprived  of  understanding, 
f  4«-  And  this  is  again  a  most  empty  saying  of  theirs,  that  in 
sheer  in-  this  its  lodging  this  aforesaid  seed  receives  form  and  in- 
^^^  crease,  and  becomes  prepared  to  admit  the  perfect  reason. 
For  so  the  mixture  of  matter,  which  they  say  had  its  being 
from  ignorance  and  decay,  will  prove  meeter  and  better 
for  that  purpose,  than  was  the  Paternal  Light  they  speak 
-of,  since  that  which  was  bom  after  the  contemplation  of 
this  latter  was  without  form  and  shape,  but  from  the  for^ 
mer  it  received  regularity,  and  figure,  and  growth,  and 
completeness.  For  if  the  light  from  the  Pleroma  caused 
the  spiritual  being  to  have  neither  form  nor  figrnreP  nor  size 
of  its  own ;  but  the  descent  hither  added  all  these  things 
unto  it,  and  led  it  to  perfection,  the  abode  here,  which  they 
also  call  darkness,  will  be  made  out  much  more  efficacious 
and  profitable,  than  was  the  paternal  Light  they  speak  of. 
And  how  is  it  not  ridiculous,  to  say  that  while  their  Mother 
was  in  danger  of  almost  choking,  and  within  a  very  little 

V  Theie  two  words  from  the  Arundel  Ms.  are  added  from  ed.  Harvey.  E. 


No  consistent,  eooplanation  of  their  Mother^e  conception.  149 

of  utterly  decaying  into  Matter^  li^  sHe  not^  thoagli  hard- 
ly^ at  that  moment  overstrained  herself^  and  sprung  out  of 
herself,  receiving  aid  from  the  Father : — ^her  seed  on  the 
other  hand  in  this  same  matter  grows,  and  acquires  form, 
and  is  completed  into  aptness  for  receiving  the  Perfect 
Word?  and  that  among  essences  unlike  itself,  and  un- 
accustomed, boiling  up  [after  its  manner]  :  according  to 
their  own  saying,  that  the  eartiily  is  contrary  to  the  spiri- 
tual, and  the  spiritucJ  to  the  earthly?  How  then  among 
contrary  and  unwonted  essences,  being  small  in  size  when 
produced  (by  their  report),  was  it  able  both  to  grow,  and 
be  formed,  and  come  to  perfection  f 

Yet  further :  on  what  hath  been  said  the  question  will     &  5. 
be  asked.  Whether  the  Mother  was  once  for  all  delivered  of  ™^^J^ 
this  seed  of  theirs,  on  sight  of  the  Angels,  or  at  several  ^l«n^' 
times  ?    K  it  were  but  once  for  all,  then  the  produce  of 
such  conception  will  ere  now  have  ceased  to  be  a  childish 
thiiig:  its  descending  therefore  upon  the  piresent  race  of 
jnen  will  be  needless.    But  if  at  several  times,  then  she  did 
not  conceive  after  the  likeness  of  the  Angels  whom  she 
saw,  for  so  once  for  all  seeing  them,  and  conceiving,  she 
should  have  travailed  but  once  of  those  whose  figures  she 
had  thereupon  conceived  onpe  for  all. 

Again,  how  is  it,  that  seeing  the  angels  together  with     §  6. 
the  Saviour,  she  conceived  their  images,  but  not  that  of  the  mutt 
Saviour,  who  is  more  beautiful  than  they?  Did  he  ^o*2Sf*i,„. 
please  her,  and  did  she  therefore  not  conceive  by  his  pat-  man  form 
tern  ?  And  how  was  the  Framer  of  the  world,  whom  they  Angelio 
.call  merely  natural,  produced,  by  their  account,  perfect 
according  to  his  being,  having  a  magnitude  and  form  of 
Jiis  own;  while  that  which  is  spiritual,  requiring  as  it  does 
more  efficacy  than  the  merely  animal,  was  produced  in  inb- 
. perfection;  and  had  need  to  descend  into  the  soul,  to  be 
formed  therein,  and  so   becoming  perfect,  might  prove 
ready  to  receive  the  perfect  Word  ?    K  accordingly  it  is 
,  formed  in  men  of  the  earth,  and  in  mere  animal  men,  it  no 
longer  follows  the  likeness  of  the  Angels,  whom  they  caU 
Lights,  but  of  the  men  who  are  here.     Because  it  will  not 


150  Fal8e  tJiai  the  Seed  gives  nobHUy. 

Books,  have  the  likeness  and  image  of  the  Angels^  but  of  the 
sonls  in  whom  it  is  actually  formed:  as  water  pat  into  a 
Tessel  will  have  the  form  of  that  vessel^  and  if  it  go  on  to 
freease  therein^  will  have  the  figure  of  the  vessel  in  which  it 
frosse :  since  onr  sonls  themselvee  have  the  figure  of  the 
body;  for  they  are  fitted  to  the  same  as  to  a  vessel:  as 
we  said  before.    If  then  the  aforesaid  seed  too  receiyes 
consistency  and  form  here,  it  will  be  the  figure  of  a  man> 
it  will  not  have  Angels'  form.    How  then  is  that'Seed  after 
the  images  of  Angels^  which  is  shaped  in  the  likeness 
of  men  f    And  being  spiritual,  what  need  had  it  to  come 
down  into  the  flesh  f    For  the  flesh  indeed  needs  that  which 
is  spiritual  (i.  e.,  if  it  is  to  be  saved)  in  order  to  be  sane- 
%  Cor.  T.  tified  and  purified  thereby,  and  for  the  mortal  to  be  swal- 
lowed up  of  immortality :  but  the  spiritual  has  no  need  at 
all  of  the  things  which  are  here.    For  we  do  not  improve 
it,  but  it  improves  us. 
$  7*        And  yet  niore  evidently  is  their  discourse  about  their 
iklaeh^  Seed  proved  fiEklse,  and  may  be  seen  through  by  any  one, 
fhdr^poca  "^  their  saying  that  those  souls,  which  have  the  seed  from 
expofad    their  Mother,  become  better  than  the  rest :  for  which  cause 
also  they  are  honoured  by  the  Framer  of  the  world,  and 
rank  as  Princes,  and  Kings,  and  Priests.     For  if  this  were 
true,  of  course  Caiaphas  first,  the  High  Priest,  and  Annas, 
and  the  other  Chief  Priests  and  Doctors  of  the  Law  and 
Princes  of  the  people,  would  have  believed  our  Lord,  hasten- 
ing to  acknowledge  that  kindred :  and  before  them  even, 
yJTig  Herod.    But  since  neither  he  nor  the  chief  Priests, 
nor  the  rulers  nor  distinguished  ones  of  the  people  ran  to 
Him,  but  contrariwise  those  who  sat  begging  in  the  roads, 
the  deaf  and  blind,  and  trampled  on,  and  despised  by  all:—- 
1  Cor.  I.  as  Paul  also  saith,  "For  behold  your  calling,  brethren,  that  not 
lb.' A     nuLtiy  are  wiee  among  you,  nor  noble,  nor  braue ;  but  tJis  des^ 
pised  things  of  the  world  Ood  hath  chosen : —  it  follows,  that 
such  souls  were  not  better  because  of  the  seed^s  lodging 
within,  nor  were  they  on  that  account  honoured  by  the 
Maker  of  the  World. 
$  8.    -'   Now  for  the  weakness,  and  incongruity^  and   also  the 


One  Ood.     Their  blasphemy  against  the  whole  Triniiy.  151 

fhtilify^  of  theb  rale,  what  liath  been  said  is  sufficient :  Reftits. 
there  being  no  need  (as  the  saying  is)  to  drink  np  all  the  ^n 
sea,  in  order  to  convince  one's  self  that  its  water  is  salt.  J^e^ 
But  it  is  as  if  there  were  a  statue  of  clay  with  a  coloured  ^*|?^* 
snrfiEkce,  to  make  the  clay  accounted  gold :  whoever  will  take  to  be  oor- 
any  little  portion  of  it,  and  lay  it  open,  and  shew  it  to  be 
clay,  will  rid  the  enquirers  after  truth  of  the  ftlse  notion : 
BO  we  too,  analysing  no  small  part,  but  those  heads  which 
are  the  very  principal  matters  of  their  rule,  have  exhibited 
to  all  but  those  who  wish  to  be  led  knowingly  into  error, 
what  guilt  and  fraud  and  insidiousness  and  fatal  tenden« 
cy  belongs  to  the  school  of  the  Yalentinians,  and  of  the 
rest  of  the  Heretics,  as  many  as   deal  amiss  with  the 
Demiurge,  i.  e.,  the  Framer  and  Maker  of  this  universe. 

Who  is  in  fact  the  only  God : we  have  shewn  how  their 

way  is  to  be  refuted. 

For  who  that  hath  understanding,  and  that  touches  the     §  9. 
truth  ever  so  little,  will  endure  them  saying,  that  there  is  ^^^ 
another  Father  above  God  the  Framer  of  the  world :  and  ph«n« 

against 

that  there  is  both  another  Only  Begotten,  and  another  t&e  whole 
Word  of  God,  whom  also  they  affirm  to  have  been  pro-  Trinity 
duced  in  inferiority ;  and  another  Christ,  who  they  say  was 
made,  with  the  Holy  Ghost,  later  than  the  other  ^ons; 
and  another  Saviour  who  is  not  even  of  the  Father  of 
all,  but  is  contributed  to  and  put  together  by  those  ^ons 
who  were  made  in  inferiority,  and  was  produced  by  a  kind 
of  fatality,  because  of  their  low  estate;  so  that  had  the  ^ons 
not  been  in  ignorance  and  inferiority,  by  their  account 
neither  would  Christ  have  emanated,  nor  the  Holy  Ghost, 
nor  the  Power  of  Order,  nor  the  Saviour,  nor  the  Angels, 
nor  their  Mother,  nor  her  seed,  nor  the  rest  of  the  fiuming 
of  the  world,  but  all  had  been  deserted  and  destitute  of  so 
many  blessings.  Not  only  therefore  do  they  deal  irreligi- 
ously with  the  Creator,  caUing  Him  the  offspring  of  decay, 
but  also  with  Christ  and  with  the  Holy  Ghost,  saying  that 
Decay  caused  them  to  be  produced;  and  that  the  Saviour 
as  well  came  after  decay.  Yea,  who  can  bear  the  rest  of 
their  futile  talk^  which  they  cunningly  endeavour  to  adapt 


152         JEon's  passion,  Juiaxf  crime,  not  parallel* 

Book  8.  to  the  Parables,  whereby  they  have  perverted  both  them- 
selves and  such  as  believe  them  into  very  great  impiety  ? 
Chap.        Moreover,  that  they  bring  into  their  device  the  parables 
■   ??*    and  acts  of  the  Lord  improperly  and  incongmonsly,  we 
n^  '    proceed  to  shew.     Thos,  they  try  to  indicate  the  affec« 
a^^  tion^  ^liich  they  say  befell  the  twelfth  JEon,  by  the  feet 
J^"^that  the  Saviour^s  Passion  was  brought  abont   by  the 
twelfth  Apostle,  and  in  the  twelfth  month :  for  they  say  He 
preached  but  for  one  year  from  His  Baptism.    Yea^  and 
they  say  it  was  evidently  signified  in  the  woman  with 
an  issue  of  blood :  since  the  woman  suffered  twelve  years, 
and  touching  the  hem  of  our  Saviour's  garment,  obtained 
health  by  that  virtue  which  went  out  of  the  Saviour,  and 
which  they  say  hath  the  first  place.     For  the  virtue  which 
suffered,  in  that  it  was  drawn  out  and  flowing  b,wsj  into 
immensity,  so  as  to  be  in  danger  of  dissolution  in  its  whole 
being,  was  staid,  and  ceased  from  its  suffering,  when  it 
had  touched  the  first  quaternion  [of  ^ons]  which  is  Big- 
nified  by  ''the  Hem  of  His  Garment.'' 
§  2.        Now  as  to  this  their  assertion,  that  the  passion  of  the 
li^uy     ^^1^1^  ^on  is  indicated  by  Judas ;  how  can  Judas  be  adapt- 
about      ed  to  this  comparison  seeing  he  was  cast  out  of  the  twelfth 
holds  not,  station  and  not  restored  to  his  own  place  ?    For  the  ^on, 
whereof  they  say  Judas  is  the  type,  was  restored,  or  recall- 
ed, after  its  Conception  had  been  parted  off  from  j  it   but 
Judas  was  deposed  and  cast  out,  and  Matthi9S  ordained  in 
Pi.cix.8.  his  \)lace,  as  it  is  written,  a/nd  Ms  Bishoprich  let  a/nother 
take.    They  ought  therefore  to  say,  that  the  twelfth  JEon 
was  cast  out  of  the  Pleroma,  and  another  produced  or 
emitted  inhis  place;  if  he  isat  all  signified  by  Judas.    And 
again,  this  same  ^on,  they  say,  suffered,  but  Judas  they 
fiBj  is  the  traitor.    Now  it  was  Chbist  Who  by  suffering 
came  to  His  Passion,  not  Judas;  as  themselves  confess. 
How  could  Judas  then,  the  betrayer  of  Him  Who  had  to 
suffer  for  our  salvation,  be  the  type  and  image  of  the  iSBon 
who  suffered  f 
&  3.      ^^^  neither  is  the  passion  of  Christ  like  the  passion  of 
^^>,     their  ^on,  nor  wrought  under  like  circumstances.     For  the 


JEon* 8  passion,  its  peril,  Chbist's  Passion,  owr  Life.   153 

pasaion  which  the  ^on  suffered  was  one  of  dissolution  and  ptaaion 
destmction^  so  that  the  sufferer  was  in  danger  even  of  J^^ 
being  wasted  away.     But  our  Lord  Christ's  Passion  which  J^^^° 
He  suffered  was  mighty  and  unyielding  * ;  far  firom  any  ha-  diction  to 
zard  of  corruption  on  His  part.  He  did  on  the  contraiy,  Lord's 
when  man  was  corrupt,  confirm  him  by  His  own  strength,  plli^ 
and  recall  him  to  incorruption.    !And  the  ^on's  passion 
took  place  by  his  seeking  himself  after  the  Father,  and 
not  being  able  to  find  Him :  but  the  Lord  suffered  that 
He  might  lead  those  who  wandered  from  the  Father  unto 
Elnowledge  and  nearness  to  Him.    And  whereas  to  him  the 
search  after  the  Father's  greatness  proved  a  passion  that 
caused  ruin,  to  us  the  Lord  by  His  Passion,  bestowing 
the  knowledge  of  the  Father,  gave  salvation.    And  while 
the  frvit  of  his  passion  was  as  they  say  female, — ^weak,  and 
infirm,  and  shapeless,  and  ineffective, — ^^1^1^  Man's  Passion 
bare  to  us  the  fruit  of  courage  and  virtue. )  For  the  Lord 
by  His  Passion  ascendmg  up  on  high,  led  captivity  captive,  P«;  'x^« 
gave  gifts  unto  men,  and  granted  to   such  as  believe  iniy.a 
Him  to  tread  on  serpents  and  scorpions,  and  on  all  the  S  Luke 
power  of  the  en&iny;  i.  e.,  of  the  Prince  of  the  Apostasy. 
And  the  Lord  indeed  by  His  Passion  destroyed  death: 
yea.  He  did  away  with  error,  and  drave  out  corruption,  and 
destroyed  ignorance ;  but  life  He  made  manifest,  and  de- 
monstrated truth,  and  bestowed  incorruption.    But  their 
^on  after  he  had  suffered,  introduced  *  ignorance,  brought  tnjjfjj;  g, 
forth  a  shapeless  substance,  from  which  were  produced  all  ^^'  & 
material  works,  according  to  them :  death,  corruption,  er- 
ror, and  the  like  of  these. 

Judas  therefore,  the  twelfth  disciple,  was  no  type  of  an     §  ^• 
^on  who  suffered ;  nor  yet  was  the  suffering  of  our  Lord  fidlurei 
such :  for  this  has  been  proved  throughout  incongruous  and  gaid  fuZ 
inconsistent  with  itself,  not  only  in  the  aforesaid  particulars,  ^^^ 
b^t  also  in  the  very  number :  Since  all  allow  that  the  traitor 
Judas  was  the  twelfth,  twelve  Apostles  being  named  in  the 
Oospel :  but  this  ^on  is  not  the  twelfth  but  the  thirti-   * 

4  "cederet."  Mr  Hairey  edits  from  the    would  then  be  and  no  chance  patiUmf  bat 
Clennont  Ms  "accederet,"  saying  that    with  no  difference  of  sense.   £• 
it  indicates  "acdderet.''  The  Translation 


154  Another  and  numerical  incorrespondence. 

Book  8.  etii,  for  not  twelve  ^ons  obIj,  as  by  this  account,  were 
produced  by  the  will  of  the  Father,  nor  did  he  emanate 
the  .twelfth  in  order,  since  they  account  him  to  have  ema- 
nated in  the  thirtieth  place.  How  l^en  can  Judas,  be- 
ing twelfth  in  order,  be  type  and  image  of  the  JSon  who 
isin  the  thirtieth  place? 
&  5.  If  again  they  say  that  Judas  perishing  was  a  type  of  the 
^on's  Conception,  neither  in  this  way  will  the  Type  resem- 
ble the  Truth  to  which  it  appertains.  For  the  Conception, 
iheysay,  having  been  severed  from  the  .^!on,  was  after- 
wards itself  put  in  form  by  Christ,  and  then  made  wise  by 
the  Saviour,  and  having  framed  all  things  without  the 
Pleroma  after  the  pattern  of  those  which  are  within,  was 
finally  received  back  into  the  Pleroma,  and  after  the  man- 
ner of  the  other  pairs  .  united  to  that  Saviour,  who  was 
compounded  of  them  all.  Whereas  Judas,  once  expelled, 
never  returns  into  the  number  of  the  Disciples,  else  would 
not  any  other  be  reckoned' in  his  place.    And  the  Lord  al- 

8.  Matt  so  said  of  him.  Woe  to  that  man  by  whom  the  Son  ofMa/n 
shaM  be  betrayed  ;  and,  Oood  were  it  for  that  ma/n  if  he  had  not 

®'"**Jl?  ^^^^  bom;  and  He  called  him.  The  eon  of  perdition.  But 
if  they  say,  Judas  is  not  a  type  of  the  Conception  separa- 
ted from  the  ^on,  but  of  the  affection  connected  there- 
with; neither  so  can  the  number  twelve  be  a  type  of 
things  which  in  number  are  three.  For  in  the  one  case 
Judas  was  cast  out  and  Matthias  ordained  in  his  place; 
but  in  the  other  case  they  say  the  ^on  was  in  danger  of 
dissolution  and  of  perishing,  and  its  Conception,  and  l^e 
aforesaid  affection ; — ^for  they  separate  the  Conception  too, 
as  something  entirely  distinct  from  the  aforesaid  affection ; 
and  they  make  it  out  that  while  the  ^on  is  restored,  the 
Conception  acquires  form,  but  the  Affection,  severed  from 
these,  becomes  Matter.  These  then  being  three,  the  ^on, 
I  mean,  the  Conception,  and  the  Affection,  Judas  and  Mat- 
thias, being  but  two,  cannot  be  the  Type  of  them. 
Chap.  But  if  they  say  that  the  twelve  Apostles  are  the  type  of 
that  emanation  only,  of  twelve  ^ons,  which  proceeded  from 
the  Mim  and  the  Church ;  let  them  for  a  type  of  the  Other 


If  Uie  12 


Tendons,  70  discipleaj  equally  vntJumt  c&rregpondence.  155 

ten  ^ons^  who,  as  they  say,  were  produced  by  the  Word  Apostles 
and  the  Life,  exhibit  to  ns  some  other  Apostles,  to    the  £«  12* 
niunber  of  ten.    For  it  were  unreasonable  that  while  those  ^^ 
.^!ons  which  are  younger,  and  so  far  inferior,  are  indicated  ^^Ju 
by  the  Saviour  in  His  Election  of  the  Apostles,  those  who  be  tome- 
are  elder  and  therefore  better,  should  want  the  like  previ-  iii£lb|^ 
pus  indication  of  themselves :  whereas  the  Saviour  (if  He  ^*  ^® 
at  all  chose  the  Apostles  with  the  view  of  indicating  by 
them  the  ^ons  which  are  in  the  Pleroma)  might  choose 
some  other  ten  also  for  Apostles,  and  before  them  again 
eight  others,  by  way  of  indicating  that  principal  and  first 
Ogdoad,  by  the  number  of  His  Apostles,  thus  made  ty- 
pical '    X  X  X  X  X .    For  after  the  twelve  Apostles   our 
Lord,  we  find,  sent  seventy  others  before  Himself:  but  S.  Luke 
seventy  cannot  be  the  type  either  of  eight,  or  of  ten,  or  of  '  ' 
thirty.    What  then  is  the  reason,  that  while  the  inferior 
.^ns,  as  I  said  before,  are  indicated  by  the  Apostles,  the 
better  sort,  out  of  whom  these  were  themselves  made,  have 
nothing  to  prefigure  them  ?  Yea,  and  if  the  twelve  Apostles 
were  therefore  el0cted,  that  by  them  the  number  of  the 
twelve  ^ons  might  be  signified ;  the  seventy  also  ought  to 
have  been  elected  for  a  figure  of  some  seventy  ^ons :  let 
them  accordingly  say  that  the  ^ons  have  arrived  at  the 
number  not  of  thirty  but  of  eighty  two.     For  He  Who 
makes  His  Election  of  Apostles  after  the  pattern  of  the 
^ons  in  the  Pleroma,  would  never  do  so  in  the  case  of  some 
but  not  of  others,  but  through  the  whole  company  of  Apds-> 
ties  would  have  endeavoured  to  keep  the  image  and  exhibit 
the  type  of  the  ^ons  who  are  in  the  Pleroma. 

But  neither  must  we  be  silent  concerning  Paul,  but     §  ®* 
must  get  them  to  tell  us,  of  which  of  the  ^ons  that  Apos-  bias- 
tie  was  set  forth  to  us  for  a  type :  except  you  will  say.  It  ou?1av1 
was  the  Saviour  they  talk  of,  as  a  compounded  Being,  who  {JSf  out^ 
is  made  up  of  a  gathering  from  all,  whom  also  they  denomi-  of  hea- 
nate  All,  because  he  is  made  up  of  all.     Of  whom  Hesiod  poets 
also,  the  Poet,  hath  given  a  brilliant  description,  naming: 

'  The  words  "  possit  ostendere  neque    the  proposed  emendatioo  does  not  go 
secunda  decade"  are  here  left  untraiis-    hi  to  explain  them, 
lated.    They  are  evidently  corrupt,  and 


156   Pamdora,    They  misunderstand  Isaiah's  prophecy. 

Book  2.  Um  Pandora^  i.  e.^  the  GKft  of  all,  beoaase  all  of  them  lodg- 
ed in  liim  the  best  thing  they  had  to  give.  In  which  his- 
tory this  is  the  coarse  of  things  :  '' Hermes  (so  the  Greek 
.words  ran)  established  within  them  words  of  craft  and  a 
gailefol  temper, ''  to  sedace  the  foolish  among  men  and 
make  them  believe  their  devices.  For  their  mother,  i.  e., 
Latona,  secretly  stirred  them  np  (whence  also  she  was 
called  Leto  according  to  the  signification  of  the  Greek 
word,  from  her  secretly  moving  men)  to  ntter,  without  the 
knowledge  of  the  Greater,  deep  mysteries  and  anspeakable 
to  men  who  had  itching  ears.  And  not  by  Hesiod  only  did 
their  mother  contrive  that  this  mystery  shonld  be  uttered, 
but  also  by  Pindar  the  Lyric  Poet,  very  cleverly,  to  hide 
it  from  the  Creator,  in  the  case  of  Pelops,  whose  flesh 
was  cut  in  pieces  by  his  fiskther,  and  gathered  up  from  all 
the  gods  and  brought  together,  and  reconstructed.  In  this 
way  she  signified  Pandora.  And  from  this  their  mother 
those  hardened  persons  deriving  the  same  statements  as 
the  Ghreeks,  are  of  the  same  sort  and  spirit  as  l^ey. 
XXIL  -^^^  ^^^  ^^  whole  of  their  doctrine  about  the  number 
^  1.  Thirty  fidls,  and  that  obviously,  since  by  their  account 
^^r^mit  sometimes  few  and  sometimes  more  ^ons  are  found  in  the 
to  one      Pleroma:  this  we  have  shewn.     There  are  not  then  thirty 

year  our  ,  ,  "^ 

Lord's  ^ons,  nor  did  the  Saviour  at  the  age  of  thirty  come  to 
^"'^^  Baptism,  that  He  might  signify  their  thirty  silent  -^ons : 
otherwise  they  will  have  first  of  all  to  separate  Him  in  TTia 
own  Person,  and  cast  Him  out  of  the  Pleroma.  But  they 
say  that  He  sufiered  in  the  twelfth  month,  thus  making 
Him  preach  one  year  only  after  His  Baptism :  and  they  try 
|ia.lzi.2.  ijq  confirm  this  out  of  the  Prophet;  for  it  is  written.  To 
proclaim  the  accepted  year  of  the  Lord,  and  the  day  of  re- 
compence;)  so  truly  blind  are  they,  who  say  they  have 
discovered  the  obscure  things  of  The  Deep,  yet  understand 
not  the  acceptahle  year  of  the  Lord  spoken  of  by  Isaiah, 
nor  the  day  of  reeompence.  For  the  Prophet  spake  not  of 
a  day  having  the  space  of  twelve  hours,  nor  of  a  year 
hc|.ving  the  measure  of  twelve  months.  For  the  Prophets 
themselves  confess  that  they  spake  many  things  in  para- 


The  Day  of  Becompence,  and  the  accepisd  Tear.    157 

blee  and  allegories^  and  not  after  the  very  sound  of  the; 
words. 

The  Day  then  of  Recommence  is  a  name  given  to  that     §  2. 
dayi  in  which  the  Lord  will  recompense  every  man  accord-  ^^r^J^L 
ing  to  his  deeds^  i.  e.,  to  the  judgment.  And  the  a>cceptahle  gj"<»  "* 
year  of  the  Lord  is  this  time  wherein  those  are  called  by  etfuahu 
Him  who  believe  Him^  iknd  become  acceptable  to  God.  piZoed* 
That  is,  it  is  the  whole  time  from  His  coming  to  the  con- 
smnmation,  wherein  He  wins  to  Himself,  as  fruits,  such 
as  are  saved.     For  the  day  of  Becompence  by  the  Pro- 
phet's saying,  follows  the  year :  and  the  Prophet  will  have 
uttered  a  lie,  if  the  Lord  preached  for  a  year  only,  and  if 
he  speak  of  Him.    For  where  is  the  day  of  recompence  P 
sinoe  the  year  is  past,  and  the  day  of  recompence  is  not 
yet,  but  He  still  maketh  JEKa  eim  to  nee  on  the  good  a/rid  S.MatL 
the  had,  and  sendeth  rain  on  the  jiLst  amd  unjust.    And 
while  the  righteous  suffer  persecution,  affliction,  slaughter, 
sinneris  are  in  abundance,  and  they  drink  with  liarp  wndlM.Y.12. 
fsaUery,  but  regard  not  the  works  of  the  Lord.    But  they 
ought,  by  the  manner  of  speaking,  to  be  close  conjoined : 
the  day  of  recompence  should  follow  on  the  year.     For  it 
is  said.  To  proclaim  the  accepted  year  of  the  Lord,  and 
ihe  day  of  recompence.    It  is  well  therefore  to  understand 
by  the  accepted  year  of  the  Lord,  this  time  in  which  men 
are  called  and  saved  by  the  Lord,  which  is  followed  im- 
mediately by  the  day  of  recompence,   i.  e.,  the  judg- 
ment. 

.  And  indeed  this  time  is  called  not  only  a  year,  but  also 
a  day,  both  by  the  Prophet,  and  by  Paul;  I  mean  where 
the  Apostle,  remembering  the  Scripture,  saith  in  the  Epis- 
tle to  the  Bomans,  As  it  is  written,  For  Thy  sake  ore  Rom.  Till. 
we  MUed  all  the  day  long;  we  are  counted  a^  sheep  for  the 
Bla/ughter.  Now  here  all  day  is  spoken  for  this  whole  time, 
wherein  we  suffer  persecution  and  are  slaughtered  as  sheep. 
As  therefore  this  word  Day  signifies  not  that  which  con- 
sists of  twelve  hours,  but  the  whole  time  during  which  be- 
lievers in  Christ  suffer  and  are  slain  for  His  sake :  so  also 
the  Year  spoken  of  in  the  other  passage  is  not  that  of 


158  Owr  JiorSs  Passovers* 

Book  s.  twelve  months^  but  the  whole  time  of  faith^  dnring  whioh 
men  hear  the  preaching  and  believe^  and  those  who  join 
themselves  to  the  Lord  become  acceptable  imto  Him. 
(  3.         And  one  may  greatly  wonder,  how  while  they  say  they 
n^Qs       have  fonnd  the  deep  things  of  God,  they  have  &iled  to 
^^^     search  ont  in  the  Gospels,  how  often  at  the  time  of  the 
P*^       Passover  the  Lord  after  His  Baptism  went  np  to  Jerusalem, 
according  to  the  custom  which  the  Jews  had  of  assembling 
every  year  from  the  whole  country  at  Jerusalem,  and  there 
celebrating  the  Paschal  feast-day.    And  first,  when  He 
made  wine  out  of  water  in  Gana  of  Gkdilee,  He  went  up  to 
S.  John    the  Paschal  feast  day;  when  also'it  is  written.  That  many 
believed  in  Him,  seeing  the  signs  which  He  did^  as  John 
the  Lord's  disciple  mentions.     Thence  again  withdrawing 
Himself  He  is  found  in  Samaria,  where  He  was  both  dis- 
puting with  the  Samaritan  woman,  and  cured  in  His  ab- 
Ib.  iy.60.  sence  the  Centurion's  son  with  a  word,  saying,  Oo,  thy  son 
liveth.    And  after  this  again  the  secpnd  time  He  went  up 
to  the  feast  of  the  Passover  to  Jerusalem,  when  He  cured 
the  paralytic,  who  was  lying  by  the  pool  thirty  eight  years, 
lb. T.8.   bidding  him  rise,  and  take  up  his  bed,  and  walk,  and 
Ib.vi.      again  departing  from  thence   over  the  sea  of.  Tiberias, 
^•qq*      whither  also  a  great  multitude  having  followed  Him,  He 
satisfied  that  whole  company  with  five  loaves,  and  there 
remained  twelve  baskets'  full  of  fragments.    Lastly  when 
He  had  raised  Lazarus  from  the  dead,  and  a  conspiracy 
Ib.xi.  64.  was  made  by  the  Pharisees,  He  withdrew  into  the  city  of 
lb.  zii.l.  Elphraim;  and  thence,  six  days  before  the  Passoverj  it  is 
written  that  He  eame  to  Bethamy,  and  from  Bethany  went 
np  to  Jerusalem,  and  ate  the  Passover,  and  suffered  on  the 
following  day.    Now  that  these  three  times  of  the  PasS'- 
over  are  not  one  year  alone,  every  person  whatever  will 
confess.     And  the  very  month  too  wherein  the  Passover 
is  celebrated,  wherein  also  the  Lord  suffered,  is  not  the 
twelfth,  but  the  first,  which  if  they  know  not,  boasting  as 
they  do  that  they  know  all,  they  may  learn  it  of  Moses. 
•Their  explication  therefore  both  of  the  year  and  of  the 
twelfth  month  is  proved  false,  and  they  must  either  reject 


Christ  blessed  every  age  by  sharing  it.  159 

tbeir  own  explication^  or  the  Gospel :  else  how  did  the 
Lord  preach  for  one  year  only  ? 

The  &ct  ia,  being  thirty  years  old  when  He  came  to  $  4. 
Baptism^  afterwards  at  the  complete  age  of  a  teacher  He  Jjj^ 
came  to  Jerusalem^  so  as  to  bid  properly  called  by  all  men  ^^ 
Master.  For  He  did  not  seem  one  thing  while  He  was  ed  erery 
another^  as  they  say  wno  bring  in  an  imaginary  Christy  *^ 
bnt  what  He  was^  that  He  also  seemed.  Being  then  a 
Teacher^  He  had  also  a  Teacher's  age :  not  rejecting  nor 
over-passing  Man^  nor  breaking  in  His  own  case  the  law 
of  mankind,  but  sanctifying  every  age  by  there  semblance 
which  it  bore  to  Himself.  For  He  came  to  save  all  by 
Himself;  all,  I  mean,  who  through  Him  are  newborn  imto 
Grod:  infants,,  and  little  ones,  and  boys,  and  youths,  and 
elder  men.  Therefore  He  passed  through  every  age,  be« 
ing  first  made  an  infant  unto  infants,  to  sanctify  infants : 
among  little  ones,  a  little  one,  to  sanctify  such  as  are  of 
that  same  age,  being  made  to  them  an  example  both  of 
piety,  and  of  righteousness,  and  of  obedience:  among 
youths,  a  youth,  becoming  a  pattern  to  youths,  and  sanc- 
tifying them  in  the  Lord.  Thus  also  He  was  an  Elder 
•among  elders,  in  order  to  be  a  perfect  Master  in  all  things, 
not  in  setting  forth  the  truth  only,  but  in  age  too,  sanctify- 
ing the  elder  persons  as  well,  becoming  an  example  to 
them  also.  Lastly  He  came  even  unto  death,  that  He 
might  be  tJie  first-bom  from  the  dead,  ha/vmg  Himself  the  CoLiis^ 
preerrUnence  in  all  things,  the  Prince  of  Life,  first  of  all, 
and  going  before  all. 

But  they,  to  maintain  their  own  device  concerning  that    t  5^ 
which  is  written,  to  proclaim  the  accepted  year  of  the  Lord,*^^ 
say  that  He  preached  for  one  year  only,  and  suffered  in  the  truly  our 
12th  month.    They  have  been  forgetful,  against  their  ownQj^^^ 
cause,  doing  away  with,  the  whole  of  His  task,  and  taking 
away  the  most  indispensable  and  most  honourable  peirt  of 
His  Ufe;  that  elder  part  of  it,  I  mean,  wherein  He  was  be- 
fore all  as  a  Teacher  also.    For  how  had  He  disciples,  if  He 
did  not  teach  ?    And  how  did  He  teach,  if  He  had  not  a 
Master's  age  ?    For  He  came  to  Baptism  as  one  Who  had 


160  Our  Lord's  age. 

Books,  not  yet  fiil£Qled  thirty  years^  but  wias  begimung  to  be 
about  thirty  years  old;  (for  so  Luke^  who  hath  fiignifi- 
S.  LvKe  ed  His  years,  hath  set  it  down;  Now  Jesus,  when  He  came 
to  Baptism,  began  to  he  abovi  thirty  years  old:)  and  He 
preached  for  one  year  only  after  His  Baptism :  completing 
His  thirtieth  year  He  sufiered,  while  He  was  still  young, 
and  not  yet  come  to  riper  age.  But  the  age  of  thirfy  years 
is  the  first  of  a  young  man's  mind,  and  that  it  reaches  even 
to  the  fortieth  year,  every  one  will  allow:  but  after  the 
fortieth  and  fiftieth  year,  it  begins  to  verge  towards  elder 
age :  which  our  Lord  was  of  when  He  taught,  as  the  Gospel 
and  all  the  Elders  witness,  who  in  Asia  conferred  with  John 
the  Lord's  disciple,  to  the  effect  that  John  held  delivered 
these  things  unto  them :  for  he  abode  with  them  until  the 
times  of  Trajan.  And  some  of  them  saw  not  only  John, 
but  others  also  of  the  Apostles,  and  had  this  same  account 
from  them,  and  witness  to  the  aforesaid  relation.  Whom 
ought  we  rather  to  believe  ?  These,  being  such  as  they  are, 
or  Ptolemy,  who  never  beheld  the  Apostles,  nor  ever  in 
his  dreams  attained  to  any  vestige  of  an  Apostle  7 
§  6.  Yea,  and  the  Jews  also,  who  were  then  disputing  with 
^^"i^  our  Lord  Jesus  Christ,  did  most  clearly  signify  this.  For 
JjJ^  when  the  Lord  said  to  them.  Tour  father  Abraham  rqoiced 
8.  John  to  see  My  day,  a/nd  he  saw  it,  and  wa>s  glad,  they  answered 
^^^  ^'  Him,  Thou  art  not  yet  fifty  year's  old,  a/nd  hast  Thou  seen 
Abraham  f  Now  this  is  with  consistency  said  to  him  who 
bath  now  got  beyond  forty  years,  but  hath  not  yet  reach- 
ed hi&  fiftieth  year,  though  he  be  not  &t  distant  from  it. 
Whereas  to  one  of  thirty  years  old,  of  course  it  would  be 
said.  Thou  art  not  yet  aged  forty  years.  For  they  who 
wanted  to  prove  Him  deceitful,  would  not  surely  lengthen 
His  years  far  beyond  that  age,  which  they  saw  Him  to  have 
arrived  at.  But  they  were  stating  His  age  as  nearly  as 
they  could,  either  truly  knowing  it  by  the  Taxation-En- 
rolment, or  guessing  it  by  the  age  which  they  saw  He  was 
of; — more  than  forty  but  not  anything  like  thiriy  years. 
For  it  is  quite  unreasonable,  that  they  should  fiJsify  by 
twenty  years,  when  they  wanted  to  prove  Him  later  than 


3%6  ufoman  "healed  no  type  of  the  12th  JEon.  161 

the  times  of  Abraham.  But  what  they  saw^  that  also  they 
spake :  while  He  on  Whom  they  looked  was  no  imaginary 
person^  bnt  the  Tmth.  He  was  not  therefore  far  from  fifty 
years :  and  therefore  they  said  imto  Him^  Thou  art  not  yet 
fifty  years  old,  and  hast  Thou  seen  Ahraha/m  t  He  preach- 
ed not  therefore  one  ye^ur  only^  nor  did  He  8n£Eer  in  the 
twelfth  month  of  the  year.  For  the  time  fix)m  the  thirtieth 
year  to  the  fiftieth  can  never  be  made  ont  one  year  only^ 
imless  haply  amongst  their  ^ons  the  years  are  accounted 
of  that  length  to  those^  who  sit  in  order  with  the  Deep 
in  the  Pleroma:  concerning  whom  also  Homer  the  Poet; 
himself  inspired  by  the  mother  of  their  error^  said^  ''  The  Iliad  b. 
gods  sitting  by  Jupiter  held  council  on  the  golden  plat-  ' 
form.'' 

Neither  is  their  iimorance  less  manifest  in  remrd  of  that  Crap. 
,».»,  ,h.  l.i«^g  „«.  „•  i»ae  of  H»a.  *™.oh«l  S- 
the  hem  of  the  Lord's  garment^  and  was  healed.  '  (For  Tbeir 
they  say  that  by  her  is  indicated  the  sufieiing  of  thjit  SSSUnt^ 
twelfth  virtue^  and  its  melting  away  into  infinity :  I  mean^ 
the  twelfth  j^on.)  Firsts  because^  according  to  their  sect^ 
this  ^on  is  not  the  twelfth^  as  we  have  shewn.  But  let 
this  be  granted  them  over  and  above :  stilly  whereas^  out 
of  twelve  ^ons^  eleven  are  said  to  have  remained  im- 
passible^ and  the  twelfth  to  have  suffered^  this  woman  on 
the  contrary,  being  healed  in  her  twelfth  year^  plainly  had 
her  suffering  to  endure  for  eleven  years  togetherj  but 
in  the  twelfth  year  was  healed.  Now  if  eleven  ^ons  were 
stated  to  have  been  in  uncurable  suffering,  and  the  twelfth 
healed^  then  it  were  plausible  to  call  this  woman  a  type 
of  them.  But  inasmuch  as  she  after  suffering  eleven 
years  without  cure^  was  cured  in  the  twelfth  year;  how 
can  she  be  a  type  of  th^  twelfth  of  the  iEiOns  whereof 
eleven  suffered  nothing,  and  the  twelfth  only  partook  of 
suffering?  For  the  type  and  image  in  matter  and  sub- 
stance does  sometimes  differ  firom  the  reality^  but  in  habit 
and  feature  should  keep  its  resemblance^  and  by  things 
present^  in  the  way  of  likeness,  indicate  those  which  are 
not  present. 


162    Yet  2  others  healed  have  no  cav/nterpwrt  in  Pleroma. 

Book  8.      And  not  only  in  the  case  of  this  woman,  were  so  many 
I  S.    years  of  infirmity  set  down,  as  to  suit  by  their  aocoimt,  the 
!2|^Qt0^    things  they  have  devised ;  but  behold  also  another  woman 
^J^     in  like  manner  enfeebled  eighteen  years,  was  healed;  of 
8.  Lake    whom  the  Lord  saith.  But  this  daughter  of  Abraham,  whom 
^"^         Batan  bownd  eighteen  years,  ought  she  not  to  he  loosed  on 
the  Saibba^h  day  f    If  then  the  former  was  a  type  of  the 
twelfth  .^n,.  which  suffered;  this  also  ought  to  be  a  type 
of  the  eighteenth  ^on,  which  suffered.    But  they  cannot 
prove ;  otherwise  their  first  and  principal  set  of  Eight  will 
be  reckoned  along  with  the  ^ons  that  shared  the  suffer- 
ing.   And  besides,  there  is  a  certain  other  person  healed 
8.  Jolm    by  the  Lord,  thirty  eight  years  in  his  affliction :  let  them 
^'  ^'        also  tell  us  of  a  thirty  eighth  ^on  which  suffered.    For  if 
they  affirm  the  things  done  by  the  Lord  to  be  types  of 
those  which  are  in  the  Pleroma,  the  Type  ought  to  be  kept 
throughout.    But  they  cannot  suit  to  their  device  either 
her  who  was  cured  after  eighteen  years,  or  him  who  was 
cured  after  thirty  eight  years.    And  it  is  altogether  absurd 
and  inconsistent  to  say  that  in  some  things  the  Saviour 
kept  the  type,  and  in  other  things  kept  it  not.    The  type 
therefore  of  the  woman  is  also  proved  unlike  the  a&ir  of 
the  !^Eons. 
S^f£^       And  again  their  invention  is  proved  feJse,  and  their  de- 
X  1^     vice  unstable,  by  this  circumstance ;  that  they  try  to  make 
tli^       out  their  proofs  sometimes  by  numbers  and  by  syllables 
harmon-  of  names,  sometimes  by  the  letters  also  of  syllables,  and 
this  with  >9ometimes  again  by  the  numbers,  which  the  letters  by 
^l^    the  Greeks'  account  contain.    They  most  evidently  prove 
their  own  perplexity  and  conftision,  and  the  instability  of 
their  knowledge,  and  its  violent  perversion.     Thus  Jbsus 
being  a  name  in  another  langu&ge,  they  transfer  to  the 
*  numer-  ^talog^e^  of  the  Greeks,  and  sometimes  they  say  it  is 
the  Sr,  having  six  letters,  sometimes  the  Fulness  of  the 
Ogdoads,  having  the  number  888.     But  as  to  His  Greek 
Nanie,  which  is  Soter,  i.  e..  Saviour,  they  say  nolihing  of 
it,  because  it  suits  not  their  device,  either  in  number  or  in 
letters.    Yet  surely,  had  they  received  the  Lord's  Names 


ThAr  theories  offiomss  untrue  and  cU  hop-hazard,    163 

from  the  Father's  ProvidiBnce,  Bignifying  by  their  number 
and  letters  the  number  in  the  Pleroma^  then  Soter  being  a 
Ghrecian  Name^  ought  to  indicate  the  mystery  of  the  Ple- 
roma^  according  to  the  rules  of  the  Greek  language^  both 
by  letters  and  by  numbers.  But  it  is  not  so^  for  it  has 
five  letters^  but  the  number  1408.  But  these  things  have 
in  nothing  any  respect  to  their  Pleroma:  the  business  there- 
fore which  they  talk  of  in  the  Pleroma  is  not  real. 

Btlt  the  name  Jesus^  in  the  proper  tongue  of  the  He-  _^  ^^ 
brews^  has  two  letters  and  a  half ^  as  their  scholars  say^  uagning 
signifying  that  Lord^  Who  contains  Heaven  and  Earth: 
because  Jesus  in  the  old  language  of  the  Hebrews  is  the 
Heaven^  and  the  earth  again  is  called  Sura  user.  The 
word  therefore  which  the  Heaven  and  Earth  contains,  is 
Jesus  Himself.  Their  explanation  therefore  of  the  ST,  (as 
they  call  it),  is  untrue,  and  the  number  they  assign  is  cleiar- 
ly  refuted.  For  in  their  proper  tongue,  the  Glreek  word 
Soter  hath  five  letters:  but  Jesus  in  Hebrew  hath  two 
and  a  half  letters.  The  number  therefore  of  their  calcula- 
tion fails,  which  is  888. 

And  throughout  indeed  the  letters  of  the  Hebrews  do 
not  agree  with  the  number  of  the  Ghreeks :  yet  those  let- 
ters, being  older  and  more  settled,  ought  more  especially 
to  make  good  the  reckoning  of  the  names.  For  the  real 
ancient  and  first  letters  of  the  Hebrews,  which  are  also 
called  sacerdotal,  are  indeed  ten  in  number  (but  are  writ- 
ten as  ten  and  five)  the  last  letter  being  coupled  to  thd  first* 
And  therefore  too  they  write  some  regularly  Onward  as  we 
do,  others  backward,  turning  the  letters  from  the  right 
side  back  to  the  left.  And  Christ  too  ought  to  have  a  name 
which  may  be  so  calculated  as  to  ^ons  of  their  Pleroma, 
seeing  that  as  they  say  He  was  produced  to  settle  and 
amend  their  Pleroma.  And  the  Father  too  in  like  man- 
ner both  in  letters  and  in  number  ought  to  have  contained 
the  number  of  the  uEons,  who  were  produced  from  him; 
yea,  and  the  Deep  likewise,  and  not  less  too  the  Only  Be- 
gotten, and  most  of  all  the  Name  above  all  which  is  call- 
ed God,  which  in  Hebrew  is  also  called  Baruch,  and  has 

k2 


164     Thevr  system  if  tru£  Iwd  comprised  aXL  belonging 

Book  2.  two  and  a  half  letters.  From  this  oircmnstance^  therefore^ 
that  the  principal  names  in  the  Hebrew  and  Greek  lan- 
guages suit  their  device  neither  by  the  number  nor  by 
the  value  of  their  letters,  it  is  plain  that  their  calculation 
is  shamelessly  forced  fix)m  the  rest. 
$  3.        For  from  the  Law  too,  selecting  whatever  numerical 

wktt  ^te  details  suit  their  sect,  they  endeavour  to  make  out  proofs 

S^omit  ^y  "^olence.    But  if  l^eir  mother,  or  the  Saviour,  had  pur- 

tiMzwt  posed  to  exhibit  by  means  of  the  Demiurge  the  lypes  of 
the  things  in  the  Pleroma,  they  would  have  caused  the 
lypes  to  take  place  in  holier  and  truer  things ;  and  most  of 
all  in  the  very  ark  of  the  Covenant,  for  the  sake  of  which 
indeed  the  whole  Tabernacle  of  Witness  was  framed.    Now 

Exod.  this  was  made,  first  in  length  two  and  a  half  Cubits,  then 
in  breadth  a  cubit  and  a  half,  and  in  height  a  cubit  and  a 
half:  but  the  number  of  those  Cubits,  by  which  chiefly  the 
type  ought  to  be  shewn,  suits  their  device  in  nothing.   And 

lb.  17.  tiie  Mercy  Seat  again  in  like  sort  doth  in  no  respect  suit 
tjieir  expositioivs.    And  besides  there  is  also  the  Table  of 

lb.  28.  the  Shewbread,  two  Cubits  is  its  length,  and  one  Cubit 
its  width,  a^d  its  height  a  cubit  and  a  half:  (these  are  in 
front  of  the  Holiest  of  Holies :)  and  in  these  not  so  much 
as  one  amount,  of  number  contains  any  intimation  of  re- 
peating the  number  of  fpur  or  of  eight,  or  of  the  rest  of 

Ib.828qq.  their  Pleroma.  And  what  means  the  Candlestick,  having 
both  seven  pipes  and  seven  lamps  ?  Whereas  if  things  had 
been  made  by  way  of  type,  it  ought  to  have  eight  small 
pipes  and  as  many  lights,  for  a  type  of  the  first  set  of 
eight,  which  shines  tshief  among  the  ^ons,  and  enlight- 

Ib.  xzri;  ens  the  whole  Pleroma.  The  curtains '  again,  being  ten, 
they  have  diligently  numbered,  calling  them  a  type  of  the 

lb.  7.  ten  ^ons :  but  the  hides  they  have  no  longer  numbered, 
being  eleven.  Nor  again  have  they  measured  the  size  of 
the  curtains  themselves,  each  curtain  having  the  length  of 

lb.  le.     twenty  eight  cubits.    And  the  length  of  the  columns,  he^ 

.  ■  euriahu.    I  have  yentured  thuf  to  gives  airia  aa  here,  the  Greek  is  extant 

correct   here   and  below.    The  Latin  and   giyea   a^Xoicu,    Curtaintt  though 

has  atfia^  courts,  and  UiUa  the  Trans-  there  too  Maasuet  quotes  one  Ma.  aa 

lator.    But  in  Uie  mention  of  thia  above,  giving  aiXai,*  courts,    S. 
Book  1.  zviii.  8  p.  61.  where  the  Latin 


to  Banduary-worshtp.    Number  five  left  out.       165 

ing  ten  cubits  they  expound  by  the  ten  ^ons.  But  the  say-  * 
ing,  Each  column  was  a  cubit  and  a  half  wide^  they  give 
no  explanation  to ;  nor  to  the  number  of  all  the  colunms, 
and  of  their  bars :  because  it  has  nothing  to  do  with  their 
argument.  What  again  of  the  anointing  oil^  which  sancti- 1|^« 
fied  the  whole  tabernacle  ?  Perhaps  it  was  unknown  to  the 
Saviour,  or  while  their  mother  waJs  asleep  the  Creator  of 
his  own  head  gave  directions  about  the  weight :  whereby 
again  he  is  in  discord  with  their  Pleroma;  having  five  hun-  ib.  28,84. 
dred  shekels  of  myrrh,  of  casia  five  hundred,  of  Cinnamon 
two  hundred  and  fifty,  of  calamus  two  hundred  and  fiftyj 
and  besides  this,  oil :  so  that  there  is  a  mixture  of  forms 
five  in  number.  And  incense  again  in  like  manner  is  of  lb.  84. 
stacte,  and  onycha,  and  galbanum,  and  mint,  and  frank- 
incense; things  which  cannot  have  anything  to  do  with 
their  argument,  eithidr  in  their  mixtures  or  in  their  weight. 
It  is  then  an  imreasonable  thing,  and  altogether  downishj 
that  the  type  should  not  be  kept  up  in  the  lofty  and  more 
elegant  portions  of  the  Law,  while  in  the  others,  should 
any  number  agree  with  what  themselves  say,  they  affirm 
those  things  to  be  types  of  what  are  in  the  Pleroma: 
whereas  every  number  is  set  down  in  Scripture  in  many 
relations :  so  that  whoever  will,  may  be  able  to  make  out 
by  scripture,  not  only  the  repetition  of  Eight,  and  the  Ten, 
and  the  Twelve,  but  any  other :  and  may  hold  it  as  a  type 
of  the  error  he  hath  devised. 

And  that  this  is  trne,  may  admit  of  being  proved  out  of    §  4. 
Scripture  by  the  number  which  is  called  Piv6;  in  that  it  en-  S^|^. 
ters  not  at  all  into  their  argument,  nor  agrees  with  l^eir  J^  ^^ 
invention,  nor  corresponds  with  any  typical  exhibition  of  example: 
the  things  which  are  in  the  Pleroma : — ^it  may  be  proved 
IM  follows.     Saviour  [in  (Jreek]  is  a  word  of  five  letters, 
and  Father  too  hath  five  letters,  yea,  and  the  term  Loye 
is  of  five  letters,  and  our  Lord  blessing  five  loaves,  satis- 
fied five  thousand  men ;  five  wise  Virgins  were  spoken  of 
by  the  Lord,  and  likewise  five  foolish  ones.    Again,  five  men 
are  said  to  have  been  with  the  Lord,  when  He  met  with 
the  Father's  testimony,  namely  Peter,  and  James  and  John 


166  Fwe  wight  hcwe  been  rimila^ly  taken. 

Book  2.  jmd  Moses  and  EliaB :  the  liord  too  with  four  others  went 

S.  Luke  in  where  the  dead  maiden  was.  and  raised  her :  For  none. 

'    *    it  is  said*^  did  He  suffer  to  go  in,  save  Peter  and  James  and 

the  Father  and  Mother  of  the  damsel.    That  rich  man  in  hell 

states  himself  to  have  five  brethren^  to  whom  he  begs  that 

one  rising  firom  the  dead  may  go.    The  swimming  pool 

had  five  porches ;  from  which  iAae  Lord  bade  the  paralytic 

depart  whole  to  his  own  honse.    And  the  very  form  of  the 

Cross  ^  hath  ends  and  points  to  the  number  of  five^  two 

in  length  and  two  in  widths  and  one  in  the  middle^  on 

which  the  person  who  is  nailed  to  it  rests.     Each  of  our 

hands  hath  five  fingers;  and  again  we  have  five  senses; 

and  the  parts  within  us  may  be  numbered  in  five^  Heart 

and  Liver^  Lirngs^  Spleen^  and  Kidnies.     Once  more :  the 

whole  Man  maybe  divided  into  this  number :  Head,  Breast, 

Belly,  Thighs,  Feet.    The  human  race  passes  through  five 

ages :  one  is  first  an  in£Emt,  then  a  boy,  then  a  youtili,  and 

after  this  a  young  man,  then  lastly  an  Elder.    In  five 

books  Moses  gave  the  Law  to  the  people.    Each  table 

E*<>*'      which  he  received  from  God,  had  five  precepts  ^.     The  veil 

cf87.       which* hid  the  Holy  of  Holies  had  five  pillars.    And  the 

7«**lti.    altar  of  burnt  offering,  its  height^  was  five  cubits.     Five 

forte'       were  chosen  Priests  in  the  wilderness,  namely  Aaron,  Na- 

to^H      dab,  Abihu,  Eleazar,  and  Ithamar.    The  Long  Bobe,  and 

^"^8^     the  Oracle,  and  the  rest  of  the  Priest's  Apparel  was  woven 

£z.         out  of  five  materials:  for  they  had  gold,  and  blue,  aixd 

6,15.'  '  purple,  and  scarlet,  and  fine  linen.    And  five  Kings  of 

Jos.  X.  17.  the  Amorites  were  shut  up  in  caves  by  Joshua  the  son 

of  Nun,  and  their  heads  given  to  be  trampled  on  by  the 

.    people.    And  many  thousand  more  instances  of  the  same 

kind,  both  in  this  number  and  in  any  other  number  which 

.  t  S.  liukeyiii.  61.  Theomiiaoii  of  S.  first  writiiiff  is  Ood,  the  Father  and 
John  is  remarkable ;  it  is  not  warranted  Maker  of  ail,  the  end  of  it  our  parents, 
hy  any  of  Qriesbach's  MSB.  [nor  is  who  representing  His  nature  give  ori- 
there  any  trace  of  it  in  any  known  MS,  gin  to  particular  persons  [p.  751].  In 
while  in  early  MSS,  the  two  names,  c.  22,  he  says,  "The  command  of  honour- 
James  and  John  are  transposed ;  which  ing  our  parents  has  a  place  on  the  bor- 
is  one  source  leading  to  oinission.  £.]  der  between  the  two  lives.  That  is,  be- 
•  «  Comp.  S.  Just.  Martyr  Dial,  c  ing  the  last  of  the  first  fiye,  wherein  are 
Trypho  p.  818  Ed.  Paris.  1686  ap.  Mas-  the  holiest  precepts  which  relate  to  the 
fuet  in  loo.  fp.  187*  O.  T.l  Godhead,  it  connects  itself  with  the  se- 
"  So  Jos.  Xntiq.  8.  6.  8 ;  Philo  de  cond  fire  also :  which  comprehends  our 
Decal.  c.  11.  "  The  beginning  of  the  duty  towards  men.  [p.  759.] 


Want  of  correspondence  in  their  ntmbersB  167 

one  miglit  select^  one  may  collect  either  out  of  the  Scrip- 
tures^ or  of  any  works  of  nature  which  come  in  one's  way : 
but  we  do  not  the  more  on  that  account  say  that  there 
are  five  ^ons  above  the  Demiurge^  nor  do  we  hallow  the 
number  Five^  as  something  divine^  nor  do  we  endeavour 
to  establish  vanities  and  drivellings  by  this  vain  labour^ 
nor  do  we  force  th5  creature,  so  well  ordained  by  Gk>d,  to 
become  ill-suited  types  of  unreal  things,  and  to  further 
impious  and  nefarious  doctrines,  liable  to  be  detected  and 
overthrown  by  all  sensible  persons. 


For  who  would  grant  to  them  that  the  year  has  only    k  5. 

rmtin 
he  I 

type  of  the  twelve  .^k>ns;  the  very  type  wanting  resem-  boni 


865  days,  -  to  make  out  twelve  months  of  thirty  days,  for  a 


the  niim- 


blance  ?    For  while  each  ^on  is  a  thirtieth  part  of  the  they  do 
whole  Pleroma,  the  month  is  called  by  them  a  twelfth  part  the  *^ 


of  the  year.  K  now  the  year  were  divided  into  thirty  Jgjjj^  ^ 
parts,  and  the  month  into  twelve,  the  figure  might  befa^om- 
thought  suitable  to  their  false  statement.  But  now  on  the 
contrary,  while  their  Pleroma  is  divided  into  thirty,  and 
a  certain  part  of  it  into  twelve,  here  on  the  other  hand 
the  whole  year  is  divided  into  twelve  parts,  but  a  certain 
portion  of  it  into  thirty.  Foolishly  then  did  this  Saviour 
of  theirs  cause  the  month  to  prove  a  type  of  the  whole 
Pleroma,  and  the  year  of  that  Twelve,  whiqh  is  contained 
in  the  Pleroma :  since  it  were  more  suitable  to  divide  the 
year  into  thirty,  even  as  the  whole  Pleroma,  and  the 
month  into  twelve,  as  are  also  the  ^ons  in  their  Pleroma. 
And  while  they  divide  the  whole  Pleroma  into  three,  i.  e.,  ef:  stroift 
an  eight,  a  ten,  and  a  twelve, — ^the  year  on  the  other  hand  ^j^'  ' 
is  divided  into  four,  i.  e..  Spring,  Summer,  Autumn,  and 
Winter.  But  neither  do  the  Months,  which  they  say  are  a 
type  of  the  number  thiirty,  contain  exactly  thirty  days,  but 
some  more,  some  less,  because  five  days  are  added  on  tp 
them.  And  the  day  too  hath  not  always  precisely  twelve 
hours,  but  mounts  from  nine  up  to  fifteen,  and  again  de-^ 
clines  firom  fifteen  to  nine.  It  follc);?^,  that  the  thirty 
Mons  were  not  the  cause  of  the  months  being  made  of 
thirty  days,  else  they  would  have  precisely  thirty  days,  nor 


mm' 
<i 

nun. 


168  Flaw  in  their  tJieary  ahoui  the  Left  Bidd. 

Book  2.  again  the  days  of  so  many  honrs  ^  to  represent  the  twelve 
*  llrfffort.  iSlons  by  twelve  honrs ;  for  they  too  would  always  have  pre- 
boim-     dsely  twelve  hours. 

Yet  again^  in  that  they  denominate  material  things^  the 
<]^  *     Left  Side^  and  say  that  of  necessity  what  things  are  on  the 
SmwIii?  ^®^  fi>^  away  into  cortaption^  and  that  the  Saviour  came  for 
^liid^rt  the  Lost  Sheep^  to  transfer  it  to  the  rights  i.  e.^  to  those 
imper-      who  belong  to  salvation^  the  ninety  nine  sheep  who  did  not 
perish  but  abode  in  the  fold : — they  must  needs  grant  them 
not  to  be  of  salvation^  counted  as  they  are  by  the  lifting 
up  of  the  left  hand.    And  by  the  same  rule^  whatever  thing 
does  not  attain  to  that  number^  they  will  be  forded  to  own^ 
belongs  to  the  Left  Hand^  i.  e.^  to  corruption :  and  the  name 
which  in  Greek  is  called  Agwpe,  according  to  those  letters 
of  the  Greeks^  whereby  counting  among  them  is  betokened^ 
having  93  as  its  number  is  in  like  manner  subject  to  the 
lifting  of  the  Left  Hand;  and  Truth  too  [Alethia]  in  like 
manner^  by  the  aforesaid  mode  of  reasoning;  having  64  as 
its  number^  stops  short  among  the  things  material :  and 
in  a  wordj  all  names  of  Saints  not  filling  up  the  number 
^f  one  lOOj  but  having  the  numbers  on  the  Left  Side  also^ 
those  they  will  be  forced  to  own  corruptible'  and  material. 
£V£*       But  should  any  one  say  to  this,  ''What  then?  doth  all 
*  J  '    come  to  vanity,  and  is  all  at  random,  both  in  the  assign- 
Yet  aU     ing  of  names,  and  in  the  election  of  the  Apostles,  and  in 
God        the  working  of  the  Lord,  and  in  the  forming  of  the  things 
JJS^Sno'^^^^  *^®  made?'' —  we  shall  say  to  them,  ''Not  so :  but 
ud^-   with  great  wisdom  and  care,  exactly  arranged  and  adom- 
der,    .     ed,  are  all  things  which  God  hath  made,  both  anciently,  and 
whatever  in  the  last  times  His  Word  hath  wrought.    And 
they  ought  to  connect  them,  not  with  the  number  of  thirtjr, 
but  with  their  proper  subject  matter,  or  reason.    Nor  ought 
ihey  to  admit  an  inquiry  about  Gt)d,  which  proceeds  upon 
numbers  and  syllables  and  letters  (for  this  were  weak,  he* 
cause  of  their  many  sjxd  diverse  relations,  and  because  any 
matter  this  day  de^jsed  by  any  one  inay  just  as  well  ob- 
tain testimonies,  contrary  to  the  truth,  from  those  sour- 
ces, tboy  being  transferable  to  sundry  objects) ;  but  the 


The  Truth  of  Gob  cmd  His  worVa  deep  harmony.     169 

numbers  themfielyes^  and  the  things  that  are  made^  we 
ought  to  adapt  to  the  part  of  the  Truth  which  is  in  hand. 
For  the  rule  depends  not  on  the  numbers^  but  the  num- 
bers on  the  rule :  Gk)d  depends  not  on  His  works^  but  His 
works  on  God.     For  all  are  of  one  and  the  same  God. 

But  inasmuch  as  the  things  which  are  made  are  various     ^  2.' 
and  many,  and  although  in  respect  of  the  whole  Creation  |^™-j- 
they  are  well  fitted,  and  of  good  accordance,  yet  as  &r  as  ^  ^^ 
regards  each  one  of  them,  they  are  contrary  one  to  another,  God  of 
and  out  of  harmony :  as  the  sound  of  the  harp  produces 
one  consistent  melody,  made  up  as  it  is  of  mimy  and  con- 
trary sounds,  each  having  its  proper  interval : — ^this  being 
so,  the  lover  of  truth  must  not  be  argued  down  on  account 
of  the  wide  intervals  of  the  several  sounds,  nor  must  he  sus- 
pect them  to  be  the  works  of  several  artists  and  framers ; 
nor  as  though  one  had  arranged  the  sharper  tones,  another 
the  more  ample  ^,  a  third  the  middle  ones,  but  as  though 
it  were  One  only,  and  He  for  the  manifestation  both  of 
wisdom  and  righteousness  and  of  goodness  and  of  bounty, 
in  the  whole  work.     But  those  who  hear  the  melody,  ought 
to  praise  and  glorify  the  Artist,  and  to  admire  how  some  ' 
sounds  are  made  intenser,  while  they  mark  the  relaxation 
of  others,  and  listen  to  a  third  sort  as  attempered  between 
the  two ;  of  others  again  they  have  to  regard  the  figurative 
drift,  and  to  search  out  the  relation  of  each  one,  and  their 
principle :  in  no  case  ascribing  the  rule  to  another,  nor  stray- 
ing from  the  Artist,  nor  casting  away  their  fiuth  in  One 
God,  Maker  of  all  things,  nor  blaspheming  our  Creator. 

And  if  so  be  a  man  find  not  the  principle  of  all  that  he     <  3^ 
searches  into,  let  him  consider  that  man  is  infinitely  less  }^^.  '^ 

"^  his  little- 

than  God,  as  having  but  in  part  received  grace,  and  ae  not  n««m.r 
yet  equalling  or  resembling  his  Maker,  and  as  unable,  like!  Htde[ 
God,  to  try  and  understand  all  things.     Yea,  by  how  much 
He  that  is  unmade,  and  always  the  same,  is  above  him 
who  was  made  to-day,  and  received  a  beginning  to  his  ex- 
istence, by  so  much  must  he  fall  short  of  his  Maker  in 

V  "vastiores";  [But  Mr  Harvey  (ad     been  fidffffoyas,  deeper^  more  hats,    E.] 
loc.)  tuppotes  the  iSreek  word  to  have 


170    Owning  and  loving  our  Loed,  our  true  knowledge. 

Book  2.  respect  of  knowledge^  and  in  tracing  tbe  principles  of  all 
things.    For  thou  art  not  uncreated^  0  man^  nor  wast  thou 
ever  coexistent  with  God^  as  His  own  Word  was :  but  re- 
ceiving at  this  time  the  beginning  of  thy  creation  because 
of  His  eminent  goodness^  thou  art  gradually  learning  firom 
the  Word  the  ordinances  of  God^  Who  made  thee. 
&  4.        Keep  therefore  the  station  of  thine  own  knowledge^  and 
^]J^  do  not^  as  ignorant  of  things  truly  good^  ascend  higher 
^^^  than  Gbd  Hunself ;  for  He  cannot  be  overpassed :  neither 
baavjr      do  thou  inquire  what  is  above  the  Creator;  for  thou  wilt 
find  nothing.    Because  He  Who  framed  thee  cannot  be 
limited ;  neither  must  thou  be  devising  another  Father  a- 
bove  Him,  as  though  thou  hadst  measured  Him  through- 
out, and  hadst  passed  through  all  His  handywork,  and  hadst 
contemplated  all  the  depth  that  is  in  Him,  His  height  also 
«nd  His  length.    Why,  thou  wilt  find  no  such  device,  but 
having  thoughts  contrary  to  nature,  wilt  be  senseless.  And 
if  thou  go  on  so,  thou  wilt  fall  into  madness,  making  ac- 
count that  thou  art  higher  and  better  than  thy  Maker,  and 
art  passing  through  all  His  Kingdoms. 
SS^^       It  is  better  and  more  profitable,  to  be  simple  and  scanti- 
«  1^    ly  learned,  and  by  love  to  approach  unto  Gk)d,  than  while 
Love,  not  we  seem  full  of  learning  and  experience,  to  be  found  blas- 
ledgefonr  phemers  against  our  own  Lord,  inventing  another  God  and 
f  Cor.      Father.    And  therefore  Paul  cried  out.  Knowledge  puffeth 
^^^      up,  but  OhwrHy  edifieth:  not  as  blaming  the  true  know- 
ledge of  Gk)d,  otherwise  he  would  be  accusing  himself  in 
the  first  place :  but  because  he  knew  that  certain  persons 
lifted  up  on  pretence  of  knowledge,  were  falling  away  firom 
the  Love  of  God,  and  therefore  thought  themselves  perfect, 
while  they  were  bringing  in  an  imperfect  Creator ;  catting 
off  the  arrogance  they  felt  firom  this  same  knowledge,  he 
saith,  Knowledge  puffeth  up,  but  OharUy  edifieth.    Now, 
there  can  be  no  greater  '^  puffing  up  ^'  than  this,  for  a  man 
to  think  himself  better  and  more  perfect  than  Him  Who 
made  and  fi:umed  him,  and  gave  him  the  breath  of  life,  and 
granted  him  this  very  thing.  To  be.     Better  then  is  it,  as  I 
said  before,  for  one  to  know  nothing  at  all,  no  not  so  much 


OatmUng  tuiira  or  sparrows,  one  might  huUd  a  theory.  171 

as  one  single  oanse  why  any  of  the  things  that  are  made 
was  made^  but  to  believe  Gk>d^  and  so  that  they  should  a-  •  *<  in  Hit 
bide  in  love  •; — ^than  to  be  puffed  up  by  that  kind  of  know-  1^*'^. 
ledge^  and  fall  f5pom  love  which  quickens  the  man ;  better^  ^'  ^jj" 
to  search  out  nothing  for  knowledge^  save  Jesus  Christ  the  cf.  i  Cor. 
Son  of  Qod,  Who  was  crucified  for  us,  than  by  subtle  ques-     ** 
tionings  and  firivolous  talk  to  fall  into  impiety'. 

For  what  if  any  one,  somewhat  elated  by  these  efforts,     a  9. 
upon  the  Lord's  having  said.  The  very  haws  of  yowr  head  ^[^^ 
a/re  all  ntmbered,  chose  curiously  to  enquire  into  the  number  flDqairiw 
of  hairs  in  each  man's  head,  and  seek  out  the  cause  why  diMMtar 
one  has  so  many  hairs,  another  so  many;  all  not  having ^^^ 
them  alike,  but  this  or  that  number  being  found  by  ma-  ®no«ti« 
ny  thousands  above  former  thousands,  because  some  men's  s.  Matth. 
heads  are  greater,  others  less;  and  some  have  always  thick  ^  ^ 
heads  of  hair,  others  thin,  and  others  again  very  few  hairs; 
and  what  if  those,  who  think  they  have  found  out  the  num- 
ber of  men's  hairs,  should  endeavour  to  bring  the  same  to 
bear  in  attestation  of  the  particular  school,  which  themselves 
have  devised  7     Or  again,  should  any  one,  because  of  this 
saying  in  the  Gbspel,  Are  not  two  sparrows  sold  for  afao'-  ib.  29. 
thmg  f    and  one  ef  them  shaM  not  fall  on  the  grov/nd  wiihovi 
your  Father^s  vrill,  want  to  reckon  up  the  sparrows  which 
are  taken  every  day,  or  in  every  place,  and  to  search  out 
the  cause  why  yesterday  it  was  so  many,  and  the  day  be- 
fore so  many,  and  to  day  again  so  many,  which  were  taken; 
and  should  he  connect  the  numbers  of  the  sparrows  with 
his  own  argument ;  doth  he  not  altogether  deceive  himself, 
and  urge  those  who  agree  with  him  into  great  madness; 
men  being  always  eager  in  such  things  to  be  thought  to 
have  discovered  something  beyond  their  teachers  f 

And  what  if  any  one  should  ask  us,  ''Whether  the  whole     &  3. 
number  of  all  things  which  have  been  made,  and  which  are 
made,  is  known  unto  God,  and  whether  by  His  Providence 

s  "  Better  than  it  if— impidy."    These  tiee  of  Serenu  [Monophyiite  Patriaich 

wiordt  axe  alio  extant  in  Syriao  [vide  of  Antioch,  A.  D.  6181  againat  John 

Mr  Harrey  Vol.  ii,  n  484],  who  took  Grammaticas.    The  Ms.  was  thought 

them  firom  the  Svriac  Ms.  in  the  British  to  be  of  the  7th  or  8th  cmtiuy. 
Mnseiim,  Add.  i2157»oontainiogatrea- 


1 72    Such  an  one  would  prove  thereby  his  own  unsenee. 

Book  S.  each  oue  of  these  numbers  received  the  quantity  which  pro- 
perly belongs  to  it  f  and  upon  our  allowing  and  acknow- 
ledging that  not  one  of  all  the  things  which  have  been^ 
and  are  made^  or  shall  ever  be  so^  escapes  the  knowledge  of 
God^  but  that  by  His  Providence  each  one  of  them  doth  and 
did  receive  both  its  form^  and  order^  and  number^  and  quan- 
tity j  and  that  nothing  at  all  was  or  is  made  vainly  or  at 
random^  but  with  great  fitness  and  high  consdousness^  and 
there  is  something  admirable  and  truly  divine^  in  the  reason 
which  can  both  distinguish  such  things,  and  set  forth  their 
proper  causes : — ^what  if  he,  receiving  from  us  the  aforesaid 
testimony  and  consent,  should  proceed  so  far,  as  to  reckon 
up  the  sand,  and  the  pebbles  of  the  earth,  yea,^  also  the 
waves  of  the  sea  and  the  stajrs  of  Heaven,  and  to  devise 
ways  of  accounting  for  the  number  supposed  to  be  found? — 
shall  not  such  a  person  be  justly  affirmed  by  all  who  have 
sense,  to  be  labouring  in  vain,  as  a  doting  and  irrational 
person?    And  the  more  entirely  beyond  all  others  he  is 
taken  up  with  the  aforesaid  questions,  and  the  more  he 
thinks  he  is  discovering  beyond  others,  calling  the  rest  un- 
I  '"^^llr   '^l^^l^'  '^^  untaught,  and  unspiritual  ^,  for  not  receiving  the 
icoi$        fimit  of  his  so  vain  labour,  so  much  the. more  frantic  and 
senseless  is  he,  like  one  thunder  struck,  in  nought  yielding 
to  God;  rather  by  the  knowledge  which  he  thinks  he  has 
acquired,  he  changes  ^  perhaps  even  his  God,  and  darts  forth 
his  own  opinion  beyond  the  greatness  of  his  Maker. 
Chap.        The  sound,  and  safe,  and  cautious,  and  truth-loving  mind, 
'  «  I    *  — ^whatsoever  things  (Jod  hath  put  within  the  power  of 
Sobrietj   man,  and  hath  submitted  to  our  knowledge,  in  those  it  will 
into  Holy  throughly  exercise  itself  with  all  readiness,  and  in  them  will 
°^P*"'*  make  progress,  by  such  daily  exercise  facilitating  its  own 
improvement.    And  these  are,  partly,  such  as  fall  under  our 
veiy  sight,  partly  such  as  are  openly  and  unambiguously 
expressed  in  terms  in  the  Divine  Scriptures.    And  there- 
fore Parables  ought  to  be  expounded  by  things  not  in  them- 
selves ambiguous.    For  so  both  he  who  solves  the  question, 
runs  no  risk  in  doing  so,  and  the  Parables  will  receive  like 

y  wmtat,  perhaps  ifitifirrcu,  overpasses. 


AU  the  Bible  tells  One  God  Who  created  by  His  Word.  173 

solution  from  all,  and  the  body  of  trnih  remains  entire,  its 
members  harmoniously  arranged,  and  no  shock  incurred^ 
But  as  to  connecting  with  solutions  of  Parables,  invented 
by  each  man  according  to  his  will,  what  is  neither  openly 
said,  nor  set  before  men's  eyes ; — ^why,  in  that  way  the  rule 
of  truth  will  be  found  with  no  one,  but  according  to  the 
number  of  expounders  of  Parables,  so  many  truths  shall  we 
see  contending  with  each  other,  and  setting  up  contradic- 
tory doctrines,  much  like  the  questions  of  the  Heathen  Phi- 
losophers. 

And  so  on  this  plan  a  man  will  be  always  seeking  but  will     k  2. 
never  find,  because  he  will  have  cast  away  the  very  rule  of  j^^**^^ 
discovery:     And  when  the  Bridegroom  is  come,  he  who  ligbt, 
hath  his  leunp  unprepared,  shining  with  no  ra£ance  of  open  mSe  a 
light,  hath  recourse  to  such  as  distort  in  the  dark  their  g^*'^ 
solutions  of  parables,  forsaking  him  who  by  open  proclama-  ^3J^ 
tion  bestows  free  admission  where  He  is,  and  so  is  ezdud-  P^'^ 
ed  from  His  marriage  Chamber.     Since  then  all  the  Scrip-  them  not 
tores,  both  Prophecies  and  Gospels  may  be  heard  openly, 
and  unequivocably,  and  alike,  by  all,  though  not  all  be-= 
lieve;  since  they  set  forth  one  only  God,  exclusive  of  others. 
Who  made  all  by  His  Word,  visible  and  invisible,  in  heaven 
and  in  earth,  in  water  and  under  the  earth ; — as  we  have 
demonstrated  from  the  very  words  of  the  Scriptures,  the 
creature  itself  also  wherein  we  are,  witnessing  the  same  by 
what  comes  in  sight,  viz.  that  there  is  One  Who  made  and* 
governs  it : — ^very  dull  must  they  appear,  who  against  so 
clear  revelation  close  their  eyes,  and  will  not  see  the  Light* 
of  preaching,  but  chain  themselves  back  and  think  each  of 
them  to  have  found  a  god  of  his  own  by  their  dark  solu- 
tions of  Parables.     For  that  concerning  the  imaginary  Fa-' 
ther  of  those  who  hold  opposite  opinions  nothing  is  said 
openly  or  incontrovertibly  in  any  Sciipture  at  all,  even  they 
themselves  witness,  in  saying,  that  the  Saviour  taught  all 
the  aforesaid  in  secret,  not  to  all,  but  to  some  of  the  dis- 
ciples, who  are  able  to  receive  it;  and  to  such  as  understand 
"Bis  meanings  in  arguments  and  riddles  and  parables.    And 
they  go  so  far  as  to  say,  that  the  God  who  is  preached  is 


174  One  Goi)  Who  give$  u$  mod  manifold  good  Hhingi. 

Book  1  not  the  same  as  the  Father^  who  by  parables  and  riddles' is 

[Signified  to  be  the  Father. 

$  3.        -Now  since  the  Parables  may  receive  many  solutions,  to 

^iSoB   affirm  out  of  them  concerning  the  investigation-  of  Qod, 

^  '^^  leaving  what  is  certain  and  undoubted  and  true^  this  is  the 

paort  of  persons  quite  throwing  themselves  headlong  into 

peril,  and  wanting  all  reason ;  as  who  that  loves  truth  will 

not  confess  7    And  what  is  this,  but  building  one's  house 

8.MAtiih  not  upon  the  firm  and  strong  and  conspicuous  rock,  but 

20I         upon  the  shifting  sand?    Whence  also  to  overturn  the 

aforesaid  building  is  easy. 
Chaf.  Having  therefore  the  very  rule  of  Truth,  and  the  witness- 
t  1^  '  concerning  Gh)d  opeijy  set  forth^  we  ought  not  by  solu- 
We  muit  tions  of  questions,  still  swerving  away  further  and  further. 
Him  Who  to  cast  OTit  the  firm  and  true  knowledge  of  Gk>d.  Bather  it 
tSSmfi^  becomes  us,  directing  our  resolution  of  difficulties  by  this 
•niicoii-^  outline  •,  while  we  practise  ourselves  in  enquiry  concerning 


tiop         the  mystery  and  ordinance  of  the  Living  Gt>d,  to  grow  also 
^opocnf-  ^  j^^^  ^^  Him,  Who  did  and  doth 'so  great  things  for  us, 

and  never  to  fall  away  from  that  conviction,  whereby  it  is 
most  expressly  declared,  that  This  alone  is  truly  Gt>d  and 
Father,  Who  both  created  this  world,  and  formed  Man,  and 
bestowed  upon  His  Creation  the  gift  of  increase,  and  calleth 
it  fix)m  its  lower  conditions  to  the  greater  things  which  are 
with  Him;  even  as  He  both  brings  out  the  infant,  con- 
ceived in  the  womb,  into  the  sun's  light,  and  lays  up  the 
wheat  in  the  gamer,  when  He  hath  strengthened  it  in  the 
stalk.  Now  it  is  One  and  the  same  Creator,  Who  both 
firamed  the  womb,  and  created  the  sun;  and  One  and  the 
same  Lord,  Who  both  gave  the  stalk  growth,  and  increased 
and  multiplied  the  wheat,  and  prepared  the  gamer. 
§  2.  And  if  we  cannot  discover  solutions  of  all  the  questions 
but  iSST  ^^^^  *^®  raised  in  Scripture,  yet  let  us  not  be  seeking  out 
another  Gk>d,  besides  Him  Who  is.  For  this  is  very  great 
impiety.  But  such  things  we  ought  to  leave  to  God,  Who 
made  us  also,  being  aware,  as  the  very  tmth  is,  that  the 
Scriptures  indeed  are  perfect,  as  uttered  by  God's  Word 
and  His  Spirit,  while  we,  in  such  measure  as  we  are  inferi- 


Numberless  the  things  we  ca/rvnot  know.  175  . 

or,  and  very  fi*r  removed  fi?om  God's  Word  and  His  Spirit^ 
just  so  far  are  we  wanting  in  the  knowledge  of  His  Myste- 
ries. And  no  wonder  if  this  befall  ns  in  spiritual  and  hea- 
venly  things,  and  in  such  as  require  revelation,  sinoe  even 
of  those  things  which  lie  close  in  our  way — (I  mean  those 
which  make  part  of  this  creation,  which  are  both  felt  and 
seen  by  us,  and  are  with  us) ; — ^many  have  escaped  our 
knowledge,  and  these  same  we  commit  unto  God.  For  He 
must  be  high  over  all.  Thus,. what  if  we  try  to  explain  the 
cause  of  the  rising  of  the  Nile  7  Many  things  indeed  we 
say,  perhaps  persu^ve,  perhaps  also  not  persuasive :  but 
what  is  true,  and  certain,  and  fixed,  is  laid  up  with  Gt>d. 
Again,  the  dwelling  of  those  birds  which  come  to  us  in 
spring  timci  and  in  time  of  autumn  presently  retire,  though 
it  likewise  take  place  in  the  world,  escapes  our  knowledge. 
Again,  what  account  can  we  give  of  the  flow  and  ebb  of 
the  Ocean,  though  we  know  there  is  a  definite  cause  f  Or 
what  can  we  affirm  of  the  quality  of  the  regions  beyond 
the  same  7  Or  what  are  we  able  to  say  of  the  manner  in 
which  rains,  and  lightnings,  and  thunders,  and  gatherings 
of  clouds,  and  mists,  and  blasts  of  winds,  and  the  like,  are 
produced  7  how  declare  the  treasures  also  of  the  snows  job 
and  of  the  Iiail  and  of  wliat  come  next  to  them;  or  what  fST^ 
is  this  array  of  clouds  or  settlement  of  mist  and  what  is 
the  cause  of  the  moon's  waxing  and  waning,  and  of  the 
difference  of  water  and  metals,  and  stones,  and  the  like 
of  these  7  In  all  these  matters  our  words  indeed  will  be 
many,  while  we  seek  out  their  causes,  but  only  the  God 
Who  makes  them  speaks  absolute  Truth. 

If  among  the  very  things  of  Creation  some  are  Ifdd  up     {  3. 

with  God,  while  some  have  come  also  to  our  knowledge;  ^SShftni 
what  hardship  is  it,  if  of  the  points  questioned  in  the  Scrip-  ^'^ 
tures  also,  (the  whole  of  the.  Scriptures  being  spiritual),  here, 
some  by  the  grace  of  Gk>d  we  solve,  while  others  must  be  wiU  teach 
laid  up  with  God  7  and  that  not  only  in  this  world,  but  also  ^'*'**^^ 
in  that  which  is  to  come  7  so  that  God  may  always  be  teach- 
ing, and  Man  throughout  learning  of  God.    As  also  said 
the  Apostle,  that  the  other  sorts  being  done  away,  these 


176  Firm  loyal  Faith  heepe  safe  from  peril. 

Book  8.  three  do  afterwards  abide^  namelj^  Faiih,  Hope,  and  Cfaa^ 
.1  Cor.      rity.    For  Faiih.  wHcli  is  in  onr  Master,  abides  ever  firm', 
assuring  ns  that  He  only  is  tmlj  Gt>d :  also  that  we  truly 
love  Hhn  always,  because  He  is  the  only  Father;  and  that 
we  hope  from  time  to  time,  to  receive  and  learn  something 
^^^        more  of  God,  because  He  is  good,  and  hath  unbounded 
■trength   wealth,  and  a  E[ingdom  without  end,  and  an  uncircumscrib- 
thMMme  ed  moral  government.    If  then,  in  the  sense  which  we  have 
2J5^JJ*  now  stated,  we  refer  some  of  the  questionings  to  (Jod;  we 
^^       shall  both  keep  our  faith  entire,  and  remain  out  of  peril; 
of:  2TliQ.  and  all  Scripture  given  us  of  Gbd  will  be  found  in  har* 
mony  with  ourselves,  and  the  parables  will  harmonize  with 
the  tilings  expressly  uttered,  and  the  open  sayings  will  solve 
the  Parables,  and  through  the  variety  of  tone  in  our  say* 
ings  He  will  perceive  in  us  one  harmonious  strain  \ — extol- 
ling in  Hymns  Gt>d  the  Creator  of  all  things.    As,  for  in- 
stance, should  any  one  ask.  Before  God  made  the  world 
how  was  He  .employed?  we  say  that  the  answer  to  this  rests 
with  God.     That  this  world  was  indeed  made  fully  com* 
plete  by  Gt)d,  having  a  beginning  in  time,  the  Scriptures 
teach  us ;  but  what  were  the  workings  of  Gk)d  before  this, 
-    no  Scripture  declares.   This  answer  then  rests  wholly  with 
God:  neither  oughtest  thou  to  be  after  inventing  such 
foolish  emanations,  so  rudely  blasphemous;  nor  to  reject 
God  Himself,  the  Maker  of  all,  because  thou  thinkest  ihou 
hast  discovered  the  emanation  of  matter. 
}  4.         For  consider,  O  all  ye  who  are  busy  with  such  inven- 
^IJ?^/  tions : — ^whereas  He  alone  is  called  God  the  Father,  Who 
ror,  Aej  really  is  so.  Whom  you  call  Artificer;  whereas  the  Scrip- 
Ain  know  tures  also  know  Him  only  as  God ;  whereas  again  the  Lord 
Tw  ap.  acknowledges  Him  only  as  His  own  Father,  and  knows  no 
^"^    other  (as  we  shall  shew  from  His  very  words) : — ^when  that 
^(mgbts  Yery  same  Being  is  called  by  you  the  finit  of  decay,  and  the 
emanation  of  ignorance,  and  said  not  to  be  aware  of  the 
things  which  are  above  Him,  and  whatever  else  you  say 
qf  B!im : — consider  the  greatness  of  the  blasphemy  against 
Him  Who  is  truly  God.    You  seem  indeed  to  say,  seriously 
and  rightly,  that  you  believe  in  God:  the  next  thing  is. 


Gk>D  Simple  and  One,  we  compound.  177 

that  not  being  able  to  point  out  any  other  Gbd^  you  a£Srm 
Him^  in  Whom  you  say  you  believe,  to  be  the  offspring  of 
Defect,  and  the  production  of  ignorance.  Now  this  blind- 
ness and  foolish  talking  you  derive  from  this,  that  you  keep 
nothing  back  for  God.  Yea,  and  you  .would  fain  relate  in. 
words  the  births  and  productions  both  of  Gk>d  Himself,  and 
of  His  Thought,  and  Word,  and  Life,  and  of  Christ;  and 
that,  understanding  them  no  other  way,  than  by  what  hap- 
pens to  men.  Nor  do  you  understand,  that  of  man  indeed^ 
who  is  a  compound  animal,  one  may  speak  in  this  way :  as 
we  before  spoke  of  the  sense  of  man  and  the  thought  of 
man ;  and  that  of  Sense  comes  Thought,  and  of  Thought 
Notion,  and  of  Notion  Discourse:  (but  in  which  sense  do  we 
say ''  Discourse?''  for  among  the  Ghreeks  there  is  a  difference  ^^I^ 
between  discourse,  as  being  the  original  fitculty  which  devi- 
ses things,  and  the  instrument  by  which  the  said  Biscowrse 
is  uttered:) — and  that  man  sometimes  rests  and  is  silent, 
sometimes  again  speaks  and  works: — But  God  being  all 
mind,  all  reason,  and  all  active  spirit,  and  all  light,  and  al?«rays 
the  same  and  of  the  same  mode  of  being ; — as  it  is  expedient 
for  us  to  think  of  God,  and  as  we  learn  from  the  Scriptures  i 
— ^the  aforesaid  affections  and  distinctions  may  not  properly 
be  inferred  when  we  come  to  speak  of  Him.  For  the  tongue 
is  not  fully  capable  of  waiting  upon  the  rapidity  of  human 
sense,  because  of  the  spiritual  nature  thereof,  as  being  itself 
carnal.  Whence  also  our  word  is  choked  within  us,  and  is 
uttered  not  at  once,  as  it  is  conceived  by  the  thought,  but 
in  parti^,  according  as  the  tongue  is  able  to  wait  on  it.  '  'AJyos 
But  God  being  all  Mind,  and  all  Discourse',  what  He  §  5. 
thinks- that  He  also  speaks,  and  what  He  speaks  that  He^^^^ 
also  thinks.  For  Hiq  Thought  is  Discourse,  and  His  Dis-  5^^^^^ 
course  Mind,  and  the  Mind  which  includes  all,  is  the  Fa-^ 
ther  Himself.  He  therefore  who  speaks  of  the  Mind  of 
(}od,  and  attributes  to  that  mind  production  properly  so 
called,  declares  Him  to  be  made  up  of  parts,  as  though 
God  were  some  one  Being,  and  another  the  original  really 
existing  Mind.  And  the  same  he  does  again  concerning 
the  Word^  ascribing  to  Him  an  Emanation  in  the  third  de«- 

N 


178  The  Soh'b  OenercUian  hnoum  only  to  the  Fatiier  and  Son. 

m 

Book  8.  gree  firom  the  Father  (firom  which  It  follows  that  His  great- 
ness is  unknown  to  him)#.izioreoyer  also^  he  hath  parted  the 
Word  widely  from  Gk>d.    And  whereas  the  Prophet  saith  of 
l8a.1SL8.  Him,  Who  shall  dedare  His  generation  f  you  framing  con- 
jectures about  His  generation  from  the  Father^  and  trans- 
ferring to  GFod's  Word  the  production  of  the  word  of  men, 
wrought  by  the  tongue,  are  convicted  by  yourselyes  of 
knowing  neither  human  things  nor  divine. 
^  0,        And  je,  absurdly  puffed  up,  say  boldly  that  ye  b^QW 
^  Son's  the  unutterable  mysteries  of  Gk>d :  whereas  even  the  Lord, 
tion  from  the  very  Son  of  G^,  allowed  that  the  Father  Himself  alone 
ther,  the   knows  the  day  and  hour  of  judgement,  saying  expressly, 

udtSe     Of  ^^  ^^  ^^  ^^^'^^  ^^  ^'^^^  hnoweth,  nor  yet  the  Son,  hut 
|on         the  Father  only,    K  therefore  the  Son  felt  no  shame ^  to 
knows     refer  to  the  Father  the  knowledge  of  that  day,  but  spake 
boMtUiatwhat  is  true:  neither  let  us  be  ashamed  to  reserve  unto 
^^K     Qoi  those  points  in  our  enquiries  which  are  too  great  for 
S.Mark  ^^*    ^^^  ^^  ^^^^^  ^  above  his  master.     Should  any  one 
?«ubnit  *^®^^o^  ^7  ^  ^  Ho^  *^®^  ^s  the  Son  produced  of  the 
Father?  we  tell  him,  that  this  production,  or  generation, 
or  utterauoe,  or  manifestation,  or  by  what  name  soever  one 
may  denote  His  Generation,  which  cannot  be  declared, — no 
man  knoweth :  i^ot  Yalentinus,  not  Marcion,  nor  Satumi- 
nus,  nor  Basilides,  nor  Angels,  nor  Princes,  nor  Powers, 
but  the  Father  only  Who  begat,  and  the  Son  Who  was 
bom.     Since 'therefore  His  generation  cannot  be  declared, 
whosoever  strive  to  declare  generations  and  emanations, 
are  not  in  their  right  senses,  professing  to  declare  things 
which  cannot  be  declared.    For  that  a  Word  is  produced 
from  thought  and  sense,  this  of  course  all  men  know.   They 
have  not  therefore  discovered  any  great  thing,  who  have 
devised  the  Emanations:  nor  is  it  a  hidden  mystery,  if  what 
is  understood  by  all,  that  they  have  transferred  to  the  Only 
Begotten  Word  of  God ;  and  Whom  they  aflSrm  to  be  be- 
yond expression  or  naming,  Him,  as  though  they  had  them- 
Ir^clo  I    ®®^^^  assisted  at  His  birth,  they  describe  in  the  produo- 
jcf/'yer-  tion  and  generation  of  His  first  Birth,  likening  TTim  to  the 
ionia."      word  of  humfun  utterance  *. 


The  nature  of  matter  too;  the  carise  of  sin;  we  know  not.  179 

-  And  if  we  say  the  same  again  of  the  substance  also  of  ^  7^ 
matter,  we  shall  not  err :  viz.,  that  God  prodnoed  it.    For  JJjJgJj 
we  have  learned  from  the  Scriptores  that  Qtoi  holds  ^the^P«t 
ruling  place  over  all.    But  whence  or  how  He  produced  it,  tot  m 
nather  hath  any  Scripture  set  forth,  nor  ought  we  to  in*:  ^S^yf 
dulge  in  fancying,  forming  infinite  conjectures  about  G(od,  ^^^ 
according  to  our  own  opinions :  but  this  knowledge  must 
be  left  to  Gt)d.     So  again  the  reason  also,  why,  all  things 
beiQg  created  of  God,  some  transgressed  and  departed  from 
obedience  to  QoA,  while  some,  yea  most,  did  and  do  perse- 
vere in  submission  to  Him  Who  made  them : — and  what  is 
the  nature  of  those  which  transgressed^  what  again  of  those 
which  persevere : — ^we  must  leave  to  God  and  His  Word; 
to  Whom  alone  also  He  said^  Sit  Thou  on  My  Bight  Hand  Pg.  ex.  1. 
until  I  make  Thine  enemies  Thy  footstool.   Whereas  we  have 
yet  our  conversation  on  Earth,  not  yet  sitting  near  His 
^Dirone.     For^though  the  Spirit  of  the  Saviour,  which 
is  in  Him,  searcheth  ail  things,  even  the  depths  of  Ood :  yet  l  Cbr.  fi. 
in  respect  of  us  there  are  diversities  of  graces  and  dioersi'  ib'  xiL  4| 
ties  of  ctdnvinistrations,  and  diversities  of  operations ;  and  we  ' 
upon  earthy  as  Paul  also  saith,  know  but  in  part,  and  in  part  lb.ziiL9. 
prophesy.    As  therefore  we  know  in  part,  so  also  ought  we 
concerning  all  questions  to  give  way  to  Him,  Who  gives  uq 
grace  in  part.    That  eternal  fire  is  prepared  for  sinners,  s.  Mattb. 
both  the  Lord  openly  affirmed,  and  the  other  Scriptures  "^"  *^' 
prove.    And  that  Qod  foresaw  that  this  would  he,  in  like 
tnanner  the  Scriptures  prove,  even  as  He  prepared  from  the 
beginning  eternal  fire  for  those  who  should  transgress :  but 
the  cause  itself  of  the  nature  of  the  transgressors,  neither 
hath  any  Scripture  related,  nor  Apostle  said,  nor  hath  the 
Lord  taught.    We  must  therefore  leave  this  knowledge  to 
God,  as  the  Lord  Himself  doth  that  of  the  Hour  and  Day : 
and  not  adventure  ourselves  so  far,  as  to  leave  nothing  eYGQ, 
to  God :  and  that,  receiving  grace  as  we  do  but  in  part :  nor 
should  we  through  seeking  what  is  above  us  and  whereto 
wo  may  not  reach,  proceed  to  so  great  boldness,  as  to  be 
unfolding  Qod,  and  as  if  we  had  now  made  out  things  yet 

undiscovered,  by  vain  talk  about  emanations  assert  that 

K  2 


180  Why  told  that  the  Father  aUmehnaws  the  Last  Day. 

• 

Book  2.  God  Himself  the  Maker  of  all  had  His  being  both  of  decay 
and  of  ignorance ;  and  so  form  an  argnment  {nil  of  impiety 
towards  Qod. 
A  g.        And  next;  they  haVe  no  testimony  of  the  device  which 
Bu  duS  ^^y  ^y^  lately  invented^  sometimes  by  any  given  nnmbers, 
the  Fa.    sometimes  again  by  syllables,  and  sometimes  by  names :  oc« 
greatarto  casionally  too  by  the  letters  which  are  in  the  letters',  and 
raSTu^  sometimes  again  by  parables  not  rightly  solved,  or  by  cer- 
'>^'*        tain  suspicions  endeavouring  to  establish  that  £ftbnlons  re- 
In'tSe^^'  <3ital  which  they  may  have  framed.    For  so,  should  any  one 
^^^^'  9sk  the  cause,  why  the  Father,  in  all  communicating  with 
p.  46  &o.  the  Son,  is  declared  by  the  Lord  alone  to  know  the  day  and 
hour;  none  either  more  suitable  nor  more  dignified,  nor  any 
other  safe  one  may  he  find  at  the  present,  than  this :  (since 
the  Lord  alone  is  the  only  veracious  teacher : — )  viz.,  that  we 
might  learn  by  Himself  that  the  Father  is  above  all.    For 
S/ M?    ^^  Father,  saith  He,  is  greater  tham,  L    l^erefore  in  re- 
spect of  knowledge  also  the  Father  is  declared  by  our  Lord 
to  be  set  in  the  first  place,  to  the  end  that  we  too,  so  fikr 
\^7{      as  we  are  in  the  fashion  of  this  world,  nmy  give  up  perfect 
knowledge,  and  all  such  questionings,  to  Gk>d;  and  that  we 
may  not  by  any  chance,  while  seeking  to  explore  the  deeps 
of  the  FaUier,  fall  into  the  great  danger,  of  enquiring  whe- 
ther there  be  another  God  above  Gt>d. 
(  9,         But  should  any  one  loving  contention,  dispute  what  we 

boatf of    ^"^^  '^^^  ^^^  what  the  Apostle  hath  set  down,  that  v>e 
Ui  kno^  know  vn  part,  and  we  prophesy  in  part,  and  imagine  that  he 
him  ibtt  himself,  not  in  part,  but  universally,  hath  won  entire  know- 
toMxUi^  ledge  of  all  things  that  exist,  he  being  some  Valentine,  or 
****"«■      Ptolemy,  or  Basilides,  or  any  one  of  those  who  say  they 
havesought  out  the  deep  things  of  Gx>d :  let  him  not  boast 
that  he  has  acquired  more  knowledge  than  all  others  in 
those  things  which  are  invisible,  or  which  admit  of  no  evi- 
dence, adorning  himself  with  vain  boasting :  but  let  him, 
upon  diligent  search,  and  instraction  from  the  Father,  tell 
us  the  causes  of  the  things  which  are  in  this  world,  which  we 
know  not :  as  for  instance  the  number  of  the  hairs  of  his 
own  head,  and  of  the  sparrows  which  are  taken  daily,  and 


Oonjusion  in  their  theory  offutfwre  state.  183 

of  the  other  things  unaccountable  to  ns:  that  we  may  be-  / 
lieve  him  in  greater  things  also.  But  if  the  things  which  are 
in  hand,  and  about  our  feet^  and  in  our  eyes,  and  in  earthly 
places,  and  especially  the  arrangement  of  the  hairs  of  their 
own  head,  are  as  yet  unknown  to  th^m  that  are  perfect; 
how  shall  we  believe  them  touching  things  spiritual  and 
Bupercelestial,  and  what  they  vainly  imagining,  affirm  con- 
cerning Gk>d  T  Let  thus  much  then  be  spoken  by  us 
of  their  numbers,  and  names,  and  syllables,  and  questions 
which  are  too  high  for  us,  and  of  their  abusive  exposition 
of  Parables :  since  thou  mayest  say  more  for  thyself. 

And  now  let  us  return  to  what  remains  of  t^eir  theory ;  xk]& 
how  they,  affirming  that  their  own  mother  returns  in  the  §  l. 
consummation  within  the  Heroma,  and  receives  the  Saviour  ^l^j^^^" 
as  her  spouse;  while  themselves  (because  they  say  they  are  ^,^^ 
spiritual),  stripped  of  their  souls  and  made  purely  intellec-  offlitare 
tual  spirits,  are  to  be  brides  of  spiritual  Angels ;  and  the 
Creator  (because  they  say  he  is  merely  animal),  must  retire 
into  their  Mother's  place:  and  the  souls  of  the  righteous  re-^ 
pose  in  an  intermediate  place  and  state :  maintaining  (ac- 
cording to  the  natural  understanding)  that  like  things  are 
gathered  unto  like,  spiritual  to. spiritual,  but  that  material 
things  abide  among  material ;  in  this  they  lay  down  what 
contradicts  themselves,  when  they  come  to  say  that  souls 
mount  upwards  to  their  like  in  the  middle  state,  not  be- 
cause of  their  substance,  but  of  their  conduct ;  for  those  of 
the  righteous,  they  affirm,  fipd  shelter  there,  while  those  of 
the  wicked  await  the  fire.  For  if  because  of  their  sub- 
stance all  souls  ascend  to  refireshment,  then  all  belong  to 
the  intermediate  state,  inasmuch  as  they  are  souls,  being 
of  the  same  substance ;  and  it  is  superfluous  to  believe^ 
superfluous  also  is  the  descent  of  the  Saviour.  But  if  be- 
cause of  their  righteousness,  it  is  no  longer  as  they  are 
souls,  but  as  they  are  righteous.  Now  if  the  souls  would 
perish  if  they  were  not  righteous,  righteousness  is  able  to 
save  bodies  also.  Why,  I  ask,  should  it  not  save  them, 
participating,  as  they  too  have  done,  of  righteousness?  For 
if  nature  and  substance  save,  all  souls  will  be  saved ;  but  if 


182  BouU  judged  not  wUhotd  bodies.    A  eontradietion. 

Books,  rigliteousnefis  and  faith^  why  sayeth  it  not  those  bodies 
which  together  with  their  souls  are  beginning  to  advance 
nnto  incormption  7  since  herein  will  righteousness  appear 
either  powerless  or  nnjnst^  if,  becanse  they  are  partakers  of 
her,  she  save  some  beings,  and  not  others. 
i  9«        For  that  in  bodies  are  wrought  the  works  of  righte« 
OooJ,      onsness,  is  evident.    Either  then  all  souls  will  necessarfly 
J2?  "^  mount  into  the  middle  place  and  state,  and  judgement  is 
^^    nowhere,  or  the  bodies  too,  which  have  partaken  in  righte- 
■onli       ousness,  with  the  souls  which  have  alike  partaken  of  it, 
will  obtain  a  place  of  refireshoient ;  that  is,  if  Bighteousnsss 
hath  power  to  guide  thither  those  beings  which  have  par- 
taken with  her.     So  will  bur  discourse  of  the  Resurrection 
prove  true  and  firm.    And  this  we  indeed  believe :  namely, 
that  such  of  our  mortal  bodies  as  keep  righteousness jGod 
will  raise  up,  making  them  incorrupt  and  immortalT}  For 
God  is  mightier  than  Nature,  and  with  Him  is  the  Will, 
because  He  is  good;  and  the  power,  because  He  is  able; 
and  the  accompUshment,  because  He  is  rich  and  perfect. 
^  3.         But  these  altogether  contradict  themselves  in  laying 
•01^^    down  that  not  all  souls  pass  into  the  Middle  State,  but 
ibidem    only  those  of  the  righteous.    For  they  say  that  from  their 
die  place.  Mother  proceeded  three  kinds,  naturally  and  in  substance : 
^£f^  first  that  which  is  of  perplexity,  and  disgust,  and  fear, 
«Dte*the  "^^^^  thing  is  Matter ;  next  that  of  impulse,  which  is  mere- 
Pleroma  \j  animal :  but  what  she  brought  forth  at  sight  of  those  An- 
Supra      gels  who  surround  the  Christ,  that  is  spiritual.    Now  if  the 
■qq.        fruits  of  her  travail  do  assuredly  enter  within  the  Pleroma, 
because  that  is  spiritual ;  and  if  what  is  material  sink  down- 
wards, because  it  is  material,  and  be  to  be  entirely  consum-* 
ed  when  the  fire  that  is  in  it  breaks  out;  why  is  not  the 
whole  animal  part  to  retire  into  the  intermediate  place, 
whither  also  they  send  the  Creator  f    Moreover,  what  is  it 
of  theirs  which  is  to  pass  into  the  Pleroma  f  For  souls  they 
say  continue  in  their  middle  state;  but  bodies,  because 
they  have  a  material  substance,  being  resolved  into  matter, 
burn  through  the  fire  which  is  therein.     Their  body  then 
being  destroyed,  and  their  soul  remaining  in  the  middle 


Boasting  to  he  above  the  Orealor,  nought  ca/n  they  shew.  183 

state^  nothing  fiiriiher  remains  of  the  Man  to  pass  within 
tiie  Pleroma.  For  the  apprehension  of  the  man^  his  mind, 
and  reflection^  and  the  purpose  of  his  hearty  and  whatever 
is  of  that  sort^  are  not  some  other  being  besides  the  sonl, 
bat  motions  and  operations  of  the  sonl  itself,  having  no 
snbstanoe  witbont  the  sonl.  What  then  shall  it  be  of  them, 
to  pass  into  the  Pleroma  ?  For  even  themselves,  so  &r  as 
thej  are  sonls,  abide  in  their  middle  state,  but  so  far  aa 
they  are  body,  they  will  bum  with  the  rest  of  matter* 

And  this  being  so,  they  in  their  folly  say  they  monnt  up    ^^* 
above  the  Creator,  and  in  that  they  pronounce  themselves     *  i^ 
better  than  that  God,  Who  made  and  adorned  Heaven  and  ^^ 
Earth  and  the  seas  and  all  things  that  are  therein,  and  will  Sidr 
have  themselves  to  be  spiritual  in  some  low  sense  ^,  while  7  inho? 


their  so  great  impiety  makes  them  carnal ;— as  also  of  Him  ^^^ 
Who  made  His  Angels  spirits,  and  is  clad  with  light  as  a  Pi.  ehr.4^ 
doke,  and  holds  eA  it  were  in  hand  the  circle  of  the  earth,  j^  ^ 
before  Whom  its  inliahitante  are  accounted  as  grasshop'  28* 
peri,  and  Who  is  the  Creator  and  Gk>d  of  all  spiritual  Be* 
^g; — by  saying  that  He  is  merely  animal,  they  unques- 
tionably and  reedly  betray  their  own  frenzy,  and  are  as  per- 
sons more  truly  thunderstruck  than  those  Giants  whom 
fables  tell  of,  lifting  up  their  minds  ag^ainst  Gt)d,  pu£fed  up 
with  vain  presumption  and  fleeting  glory :  for  whom  all  the 
Hellebore  in  the  world  is  not  sufficient  to  purge  them, 
causing  them  to  vomit  out  their  so  great  folly. 

For  the  better  person  must  be  shewn  such  by  his  works.     $  3* 
Whence  then  do  they  shew  themselves  better  than  the  Cre-  bo^I 
ator  ?  (that  we  too'  may  deviate  towards  impiety,  our  ar-  ^^^5^ 
gument  compelling  us,  by  making  a  comparison  between  ^^^"^ 
Gk)d  and  frantic  men,  and  descending  to  their  wa}  of  rea- 
soning, in  our  often  refutation  of  them  by  tbeir  own  doc- 
trines :  but  may  Qod  forgive  us,  for  we  say  not  this  com- 
paring Him  to  them,  but  to  expose  and  overthrow  their 
madness.)     Many  of  the  senseleiSB  look  astonied  at  them, 
as  though  they  could  learn  from  them  something  more 
than  the  Truth  itself.    And  where  it  is  written.  Seek  and  ye  8.  Matt. 

Tfa.7. 

^  mentii*    The  Translator  gave  mind    and  hiort  as  altemadre  renderings.    E. 


181    .        Borne  of  the  Oreaiar^s  vnmiUahle  works. 

Book  8.  shM  Jmd,  tliey  interpret  it  as  said  to  this  pnirpose^  that 
they  may  find  themselves  above  the  Creator^  calling  them- 
selves greater  and  better  than  GK)d^  and  themselves  spiri- 
tual, but  the  Creator  merely  animal :  and  therefore  they 
say  they  mount  up  above  Gt>d,  and  that  they  pass  into  the 
Fleroma,  but  Gh>d  is  in  the  intermediate  place.  Let  them 
then  shew  better  than  the  Creator  by  works.  For  the 
better  person  must  be  proved  such,  not  by  what  he  is  said 
to  be,  but  by  what  he  is. 
$  3.  What  work,  accordingly,  will  they  point  to,  wrought 
J^*^"  by  themselves  through  their  Saviour  or  their  Mother,  ei- 
■^•^ '  ther  greater  or  brighter  or  more  full  of  reason  than  those 
wrought  by  Him  Who  set  all  these  things  in  order  f  What 
Heavens  have  they  set  fast  ?  what  eadrtb  have  they  made 
solid  T  what  stars  have  they  sent  forth  ?  or  what  lights  have 
they  kindled?  and  by  what  cii^les  have  they  restrained 
them  f  Oi^  what  rains  or  frosts,  either  general  in  their 
season,  or  suited  to  the  need  of  each  particular  country, 
have  they  brought  upon  the  Earth  f  And  what  heat  and 
drought  have  they  set  to  oounteract  these  f  or  what  rivers 
have  they  caused  to  overflow  ?  and  what  fountains  to  break 
out  f  or  with  what  flowers  and  trees  have  they  adorned  the 
space  under  the  Heaven  f  or  what  variety  of  animals  have 
they  framed,  some  rational  and, some  irrational,  all  with 
^heir  proper  form  ?  And  all  the  other  things  which  by  the 
power  of  God  were  established,  and  are  guided  by  His 
Wisdom,  who  shall  be  able  separately  to  enumerate,  or  to 
searpli  out  the  greatness  of  the  wisdom  of  the  Gk>d  Who 
made  them  ?  And  what  shall  I  say  of  the  beings  which 
are  above  th^  Heavens,  and  which  may  not  pass  awayf 
how  great  are  they.  Angels,  Archangels,  Thrones,  Domi- 
nions, Powers  without  number  I  Against  which  one  work, 
then,  of  all  these,  do  they  set  themselves  as  rivals  f  What 
bave  they  like  them  to  shew.  Wrought  through  themselves, 
or  by  themselves  f  Since  even  themselves  are  His  work 
and  B^is  firaming.  For  whether  it  were  their  Saviour,  or 
their .  Mother  (to  repeat  their  own  statements,  by  their 
own  words  proving  them  liars)  who  employed  him,  as  they 


He  made  the  Heavenly  hosts  too,  they  nothmg.      185 

say^  to  form  an  image  of  things  within  tl^e  Fleroma^  and  of . 
all  which  met  her  eyes  aronnd  the  Saviour :  she  employed 
him^  as  better  and  fitter^  to  do  her  own  will  by  him«     For 
the  images  of  so  great  originals  she  firamed  of  coarse  not 
by  an  inferior  bat  by  a  better  person. 

For  they  too  even  themselves  were  at  that  time,  by  their  $  4. 
own  accoont,  in  existence,  a  spiritaal  conception,  following  MiTet  a 
on  the  contemplation  of  those  who  were  set  as  guards  a-  ^^^^ 
bout  Pandora.  And  they  indeed  remained  empty  (the  Mo-  ^■'^ 
ther  by  the  Saviour  accomplishing  nought  through  them) — 
a  useless  conception,  and  fit  for  nothing :  for  nothing  apr 
pears  done  by  them.  But  he  who  was  produced,  as  they 
say,  being  God,  though  inferior  by  thdr  theory  to  them- 
selves (for  they  will  have  him  to  be  merely  animal)  was  to 
all  things  a  workman,  energetic,  and  skilful,  so  that  by  him 
were  made  images  of  all.  And  not  only  these  things  which 
are  seen,  but  the  invisible  too.  Angels,  Archangels,  Domini- 
ons, Powers,  and  Virtues,  all  were  made  by  Him  of  course 
as  by  a  better,  and  as  one  who  can  be  guided  by  Will. 
But  it  seems  not  that  the  Mother  did  anything  by  them, 
as  themselves  also  confess.  So  that  one  might  justly  ac- 
count them  to  have  been  an  abortion  of  their  Mother  in 
her  travail.  For  the  midwives  waited  not  upon  her,  and 
therefore  as  an  abortion  they  were  cast  out,  for  nothing 
useful,  made  to  help  the  Mother  in  no  work.  Withal  they 
call  themselves  better  than  him,  by  whom  such  and  so  great 
things  were  made  and  ordered :  whiliB  even  by  theiir  own 
reasoning  they  are  very  very  inferior. 

As  if  there  were  two  working  tools  or  instruments,  one     §  •'J. 
of  which  the  artizan  has  always  in  hand  and  in  use,  and  thej  ^ 
doth  by  it  what  he  will,  and  displays  his  art  aud  skill,  ^^^^ 
while  the  other  abides  empty  and  inactive,  and  without  do-  ^®  J^ 
ing  anything — ^the  artificer  appearing  to  do  nothing  at  all  tool 
thereby,  and  employing  it  for  no  i^ion:-— and  then  one 
should  pay  that  this  useless  and  empty  and  inactive  thing  is 
better  and  more  valuable,  than  that  which  the  artist  useth 
in  working,  whereby  also  he  is  himself  glorified :  such  a 
man  thereupon  will  justly  be  thought  dull,  and  not  master 


186  If  they  pretend  to  kaive  made  yet  higher,  U  %$  idle  speech. 

B60X  8.  of  his  own  mind.  Now  these  too  in  like  manner^  calling 
themselves  spiritoal  and  of  the  better  sort^  and  the  Gre^ 
ator  merely  animal;  and  therefore  talking  of  getting  np 
higher,  and  penetrating  within  .the  Pleroma  to  their  own 
hosbands  (for  they  are  women,  as  themselyes  confess)  while 
they  speak  of  Gk>d  as  inferior  and  as  therefore  abiding  in 
the  middle  space;  and  bringing  no  proof  of  it  (for  he  who 
is  better  is  shewn  by  his  works;  now  all  the  works  are 
made  by  the  Creator) ;  but  of  themselves  having  no  work 
of  any  acconnt  to  shew : — ^these  are  mad,  with  an  extreme 
and  incmrable  madness. 
$  6.  But  if  they  go  on  to  say,  that  all  material  things  indeed, 
thc7  e.  g.,  the  Heaven  and  the  whole  world  which  is  contained 
JJ|J^2^^„^  beneath  it  were  made  by  the  Creator,  but  that  as  many  as 
^^'*  are  more  spiritual  than  these,  those  which  are  above  the 
made  it,  Heavens,  as  for  instance.  Principalities,  Powers,  Angels, 
Archangels,  Dominations,  Yirtnes,  were  made  by  a  kind 
of  spiritual  travail,  (which  they  identify  with  themselves) : 
first  of  all,  we  shew  from  the  Divine  Scriptures,  that  all 
the  aforesaid  things,  visible  and  invisible,  are  made  by  one 
Gt)d.  For  these  men  are  not  more  competent  than  the 
Scriptures ;  nor  ought  we  leaving  the  words  of  the  Lord, 
and  Moses,  and  of  the  other  Prophets,  proclaimers  of  the 
truth,  to  trust  these  men,  who  say  nothing  sound,  but  are 
restless  and  doting.  Further  again ;  if  by  them  were  made 
the  things  which  are  above  the  Heavens,  let  them  tell  us 
what  is  the  nature  of  things  invisible,  let  them  declare  the 
number  of  the  Angels;  and  the  order  of  the  Archangels ; 
let  them  shew  us  the  slskcraments  of  the  Thrones,  and  teach 
us  the  distributions  of  Dominions,  Principalities  and  Powers 
and  Virtues.  But  they  cannot  tell  us :  therefore  by  them 
they  were  not  made.  If  on  the  other  hand  these  things 
were  made  by  the  Creator,  as  indeed  they  were  made,  and 
are  spiritual  and  holy :  He  is  not  then  merely  animal.  Who 
hath  wrought  spiritual  things  in  perfection:  and  a  gifeat 
blasphemy  of  theirs  is  done  away. 
$  7*  For  that  there  are  in  the  Heavens  spiritual  creatures, 
th^     ^  all  the  Scriptures  cry  aloud;  and  Paul  too  bears  witness 


Ths  3rd  Hoaven,  which  8.  Paul  saw,  the  Orea/Un^s  work  187 

that  ihey  are  spiritnal^  aignifying  tliat  he  himself  was  daim  a ' 
caught  up  to  ths  third^  Heaven ;  and  again^   that  he  was  abore's! 
borne  away  into  Paradise,  and  heard  tmspeakable  things^  2  Cot. 
which  it  was  not  lawfiil  for  a  mem  to  utter.    And  what  j^'|* 
ayaild  him  either  his  enjbrance  into  Paradise^  or  his  assump- 
tion even  to  the  third  Heaven   (since  all  those  regions 
are  under  the  power  of  the  Creator)  ^  if  he  were  beginning; 
as  some  are  bold  to  say,  to  become  a  contemplator  and 
hearer  of  those  mysteries  which  are  said  to  be  above  the 
Creator  ?    For  if  it  were  that  he  might  learn  that  system 
which  is  above  the  Creator,  he  would  not  surely  have  tar- 
ried within  the  Creator's  portion^  and  that  without  per- 
fect sight  of  the  whole  even  of  that  (for  there  still  remain- 
ed to  him  by  their  account  a  fourth  Heaven,  so  that  he 
might  draw  near  to  the  Creator,  and  see  the  whole  seven- 
fold series  under  him) :  but  he  would  be  received,  we  will 
say,  at  the  least  up  to  the  middle  region,  that  is,  to  their 
Mother,  to  learn  from  her  the  things  within  the  Fleroma. 
For  his  Inner  Man,  which  also  spake  in  him,  being  invisi- 
ble, as  they  say,  might  attain  not  only  to  the  third  Hea- 
ven, but  even  unto  their  Mother.    For  if  they  say  that  they 
themselves,  i.  e.,  the  Man  that  belongs  to  them,  straight- 
way overpasses  the  Creator,  and  departs  to  the  Mother; 
this  of  course  would  happen  much  more  to  the  Man  that 
belonged  to  the  Apostle  i  for  neither  would  the  Creator  have 
impeded  him,  being  now  himself,  as  they  say,  subject  to 
the  Saviour.    And  if  he  had  impeded  him,  it  would  have 
been  in  vain.     For  he  cannot  be  mightier  than  the  Provi- 
dence of  the  Father;  and  that,  while  the  Inner  Man,  as 
they  say,  is  invisible  even  to  the  Creator.   But  since  he  has  et  tupni 
related,  as  some  great  and  remarkable  thing,  how  he  was  ^' 
assumed  even  to  the  third  Heaven,  these  men  do  not  surely- 
ascend  above  the  seventh  Heaven:  for  they  are  not  better 
than  the  Apostle.    K  they  call  themselves  better>  they  will> 
be  refuted  by  their  works :  for  no  such  pretension  has  been 
advanced  by  them.    And  he  added.  Whether  in  the  hochf,. lh.Z. 
or  out  of  the  body,  Ood  hrioweth :  that  neither  might  the 

•  or  "in  these  parts  which  axe  the    Creatc^i." 


188  The  Orealar  made  the  spiritudl  too  and  is  the 

Book  2.  body  be  imagined  to  be  partaker  of  that  viaioii,  as  thoagb 

it  also  would  Have  a  share  in  the  things  which  he  had  seen 

and  heard;  nor  again  might  it  be  said^  that  the  weight  of 

his  body  was  the  reason  why  he  was  not  taken  np  fiirther : 

bat  as  though  he  were  permitted  so  &r  eyen  withont  the 

•  Musnu    body  to  behold  the  spiritual  mysteries  ^^  which  are  works 

mentA      ^f  ^^  q^  Who  made  the  Heavens  and  the  Earth,  and 

formed  Man,  and  set  him  in  Paradise,  to  the  end  that  such 

as,  like  the  Apostle,  are  very  perfect  in  the  loye  of  Gtod, 

might  become  sharers  in  the  contemplation. 

$  8.        He  therefore  made  also  the  spiritual  things,  whereof  the 

eaa%ey  Apostle  became  a  contemplator,  even  to  the  third  Heaven, 

°^^Mkem  ^^^  ^®  unspeakable  words,  which  it  is  not  allowed  a  man 


from  to  speak,  because  they  are  spiritual;  and  He,  the  very  same 
Being,  bestows  them  at  His  will  on  those  worthy  of  them, 
for  to  Him  belongs  Paradise ;  and  the  Creator  is  truly  the 
Spirit  of  Gh>d,  and  not  merely  animal,  else  never  would  He 
have  accomplished  things  spiritual.  But  if  he  is  merely 
animal,  let  them  tell  us  by  whom  the  spiritual  things  were 
made.  Nor  yet  are  they  able  to  prove  that  anything  was 
made  by  the  travail  of  their  Mother,  as  they  say  they  were 
themselves.  For  they  cannot  accomplish  the  making,  I  say 
not  of  any  one  among  spiritual  things,  but  not  so  much  as 
of  a  fly,  or  a  gnat,  or  any  of  those  contemptible  little  ani- 
mals: apart  from  that  method  whereby  animals  naturally 
have  been,  and  are  made,  by  deposition  of  seed  in  those  of 
the  same  kind,  which  method  came  in  the  beginning  from 
Ood.  Nay,  not  even  by  their  Mother  alone  was  any  thing 
made;  as  they  say,  this  Creator  and  Lord  of  all  kinds'  of  ope- 
ration was  produced.  And  while  they  call  him  merely  ani- 
mal. Who  is  Creator  and  Lord  of  all  working,  themselves 
they  say  are  spiritual,  who  are  neither  framers  nor  rulers  of 
any  work :  not  even  of  their  own  bodies,  much  less  of  those 
without  them.  Lastly,  they  suffer  often  and  much  against 
their  will  in  the  body,  they  who  call  themselves  spiritual 
and  better  than  their  Creator. 
m  g^        Truly  then  shall  we  convict  them  of  having  far  and  wide 

OneGtoD  swerved  from  the  truth.     For  whether  the  Saviour  made 


One  God,  Creator  of  aU,  Father  of  the  Son.        189 

the  fchings  which  were  made  by  him :  it  proves  him  not  in- 
ferior to  them,  bnt  better,  in  that  He  is  found  to  be  Maker 
of  these  very  men  themselves  among  the  rest;  for  they  too 
are  of  the  things  which  were  made.  How  then  is  it  con- 
gmons,  that  they  should  be  spiritnal,  and  the  very  person 
by  whom  they  were  made,  merely  animal?  Or  if  (what 
alone  is  tme,  and  we  have  shewn  as  by  clearest  demonstra- 
tion in  a  great  many  ways,)  He  did  of  Himself  and  by  Pia 
own  power  freely  make,  ordain,  and  accomplish  all,  and  if 
by  His  will  all  subsist ;  He  is  found  to  be  the  only  Qt)d, 
Who  made  all : — ^the  only  Almighty,  and  the  only  Father, 
founding  and  making  all  things,  both  visible  and  invisible^ 
sensible  and  insensate,  in  Heaven  and  in  earth,  by  the  Word  Heb.  L  8. 
of  His  Power :  Who  constructed  and  ordained  all  by  Hid 
own  Wisdom :  Who  comprehends  all,  and  alone  can  of  none 
be  comprehended :  Himself  the  Framer,  Himself  the  Found- 
er, Himself  the  Inventor,  the  Maker,  the  Lord  of  all :  and 
there  is  not  beside  Him,  nor  above  Him,  either  such  a 
Mother,  as  they  feign ;  or  another  God,  whom  Marcion  de- 
vised :  or  Pleroma  of  thirty  ^ons,  which  has  been  proved 
vain;  nor  Deep,  nor  First  Beginning,  nor  Heavens;  nor 
virginal  Light,  nor  unnameable  ^on ;  nor  any  at  all  of  the 
things  which  they  and  all  Heretics  dote  about.  But  the 
one  only  God  is  our  Creator,  He  Who  is  above  all  Princi- 
pality, and  Power,  and  Dominion,  and  Virtue :  He  is  Father, 
He  Gk)d,  He  Founder,  He  Maker,  He  Framer,  Who  made 
them  by  Himself,  i.  e.,  by  His  Word  and  His  Wisdom, 
Heaven,  and  Earth,  and  Seas,  and  all  that  in  them  is;  He 
is  just.  He  is  good;  He  it  is  Who  made  man.  Who  plant- 
ed Paradise,  Who  framed  the  world.  Who  brought  on  the 
flood.  Who  saved  Noah;  He,  the  Ood  of  Abraham  <md  the  8.  Matt 
Ood  of  Isaac  <md  the  Ood  of  Jacob,  the  Ood  of  the  living; 
Whom  also  the  Law  announces.  Whom  the  Prophets  pro- 
claim. Whom  Christ  reveals.  Whom  the  Apostles  teach; 
Whom  the  Church  believes.  He  the  Father  of  our  Lord 
Jesus  Christ,  by  His  Word,  Who  is  His  Son: — by  Him 
He  is  revealed  and  manifested  to  all,  to  whom  He  is  reveal- 
ed :  for  those  know  Him,  to  whom  the  Son  shall  reveal  EEim;  lb.  ii.27. 


190        The  answer  to  one  set  holds  for  the  rest  too. 

Book  >•  And  ihe  Son^  ever  co-ezisting  with  the  Father^  from  of  old 
and  firom  the  beginning  ever  reyeala  the  Father^  even  to 
the  Angels  and  ArchangelB^  and  Powers^  and  Yirtaes,  and 
all  to  whom  God  will  reveal  Him. 
nxi  '^^  Yalentinians  then  being  oyerthrown^  the  whole  mnl- 
'  *  I  *  titade  of  the  Heretics  is  cast  down.  For  whatever  we  have 
lathii  saidj  and  in  whatever  degree,  against  their  Fleroma,  and 
of  the  .  concerning  the  parts  which  are  without  it,  shewing  that 
UaJI^  the  Father  of  aU  will  be  shut  up  and  drcnmscribed  hj 
Glided  *^®  space  which  is  without  Him,  (if  indeed  there  be  aught 
without  Him) ;  and  that  there  must  needs  be  in  every  di- 
rection many  Fathers,  and  many  Pleromata,  and  many 
creations  of  worlds,  begun  by  one  sort,  and  revolting  to 
others ;  and  that  all  of  them,  continuing  in  their  own  pre- 
cincts, refirain  from  busying  themselves  about  others,  in 
which  they  have  neither  share  nor  interest;  and  that  there 
is  no  other  Who  is  Gbd  of  all,  the  title  of  Almighty  being 
broken  up: — all  this  being  spoken  against  Marcion's  set  al- 
so, and  Simon,  and  Menander,  and  whosoever  else  in  like 
manner  separate  the  creation  which  we  are  concerned  with 
from,  the  Father,  will  equally  apply  to  them.  And  whatso- 
je^r  again  we  have  spoken  against  those,  who  affirm  that 
the  Universal  Father  comprehends  indeed  all  things,  but 
that  the  Creation  of  which  we  are  part  is  not  His  work,  but 
that  of  some  other  Power  or  of  Angels  who  knew  not  the 
First  Father,  shut  up  like  a  centre  in  the  boundless  space  of 
the  universe,  like  a  spot  in  a  robe  :-^  shewing  that  it  is  not 
probable  that  any  other  nmde  this  our  Creation,  than  the 
Father  of  all : —  this  same  shall  be  stated  against  those  also 
who  hold  with  Satuminus,  and  Basilides,  and  Carpocrates, 
and  against  the  other  Gnostics,  who  in  like  manner  affirm 
the  same.  Again,  what  has  been  said  of  Emanations,  and 
^ons,  and  Decay,  and  of  their  Mother  being  so  unreal,  in 
like  manner  overthrows  Basilides,  and  all  who  are  falsely 
•  Agni- ,  called  Gnostics*,  who  maintain  just  the  same  things  in  other 
words,  and  who  even  go  beyond  our  men  in  transferring 
notions  from  without  the  truth,  into  the  framework  of  their 
system.    And  whatever  we  may  have  said  about  Numbers, 


SeaUngs  wr<mght  through  prayer  and  fast  in  his  day  too.  191 

will  hold  against  all  who  refer  the  details  of  the  Tmth  to 
that  sort  of  measure.    Aad  all  that  hath  been  said  of  the 
Creator,  to  prove  that  He  alone  is  God  and  Father  of  all, 
and  all  that  is  yet  to  be  said  in  the  following  books,  I  say 
against  all  the  Heretics.     Snch  of  them  as  fura  milder  and  The  len 
more  humane,  then  wilt  Warn  off  and  put  to  shame,  that  beiedct 
they  blaspheme  not  their  Creator,  and  Maker,  and  Nour-  ^^^Ig^ 
isher,  and  Lord,  nor  make  ont  His  origin  to  haye  been  of 
Decay  and  Ignorance.    Bat  the  fierce,  and  abominable,  and 
firantic,  thou  wilt  chase  far  off  from  thee,  lest  thou  bear  with 
too  much  of  their  long  hi^rangues. 

After  this  will  be  refuted  the  party  of  Simon  and  Car-  g  ^ 
pocrates,  and  whoso  beside  are  said  to  work  miracles :  as  uid  to 
doing  what  they  do  by  no  divine  virtue,  nor  in  truth,  nor:;:^!?^ 
as  workers  of  good  unto  men :  but  for  ruin  and  error,  by  ^^oom 
.magical  deceits,  and  by  all  kinds  of  delusion,  hurting  ra- 
ther than  helping  such  as  believe  them,  by  leading  them 
jastray.  For  neither  pan  they  give  sight  to  the  blind,  nor 
to  the  deaf  hearing,  nor  drive  away  any  devils,  except  those 
whom  themselves  set  on  (if  indeed  they  do  such  a  thing), 
•nor  heal  the  maimed,  the  lame,  or  the  palsied,  or  those  who 
Itre  tormented  in  some  other  part  of  the  Body,  (as  it  often 
.coiheth  to  pass  in  bodily  infirmity) ;  or  restore  good  health 
lifter  those  sicknesses  which  befall  us  from  outward  acci- 
dents. And  so  far  are  they  from  raising  the  dead,  as  the 
Lord  raised  some,  and  the  Apostles  by  prayer/  and  in  our 
Brotherhood  often  because  of  its  near  relationship,  upon 
the  petition  of  the  whole  Church  in  any  place  with  much 
fasting  and  supplication,  the  spirit  of  the  dead  hath  return- 
ed, and  the  man  hath  been  granted  unto  the  prayers  of  the 
Saints : — ^that  they  do  not  so  much  as  believe  this  at  all 
possible:  but  think  that  ''Besurrection  from  the  dead'' 
means  acknowledgement  of  the  truth  which  they  speak. 

Since  therefore  among  them  is  impiously  wrought  in    5  ^* 
4sight  of  men  error,  and  deceit,  and  magical  fancy ;  but  in  Awajr 
the  Church  mercy  and  compassion,  and  soundness  andooD  to 
irath,  for  men's  hdp  ,  and  since  this  is  done  not  only  with-  ^^ 
out  fee.  or  reward,  but  with  payment  of  our  own  on  our  ^^ 


192  TheforeruwiMrs  of  th^  drecul  Jhagon.  GBjaanfa  teckchmg. 

Book  s.  part  for  tlie  healtii  of  the  men^  and  what  things  they  need 
who  are  cnred^  they  in  their  poverty  very  often  receiye  of 
ns :  snrely  under  this  head  also  are  they  oonyicted  of  being 
altogether  alien  to  the  Divine  Beings  and  the  mercy  of  Gh>d, 
and  spiritual  Virtue ;  but  filled  throughout  with  all  kinds  of 
fraud,  and  with  the  inspiration  of  Apostates  and  with  the 
working  of  dsemons,  and  with  a  vain  shadow  of  idolatry^ 
And  th^  are  forerunners  of  that  Dragon  who  by  this  sort 
Her.  zfi.  of  imagination  will  cause  by  his  tadl  {hs  third  part  of  ike 
^  stare  to  leave  their  places,  and  will  east  them  down  to  the 

earth :  whom  we  ought  to  avoid  as  we  would  him,  and  by 
howmuch'the  greater  shew  they  are  said  to  work  with,  so 
much  the  more  should  we  guard  against  them,  as  having 
received  a  greater  spirit  of  wickedness.    And  if  one  will 
give  heed  to  this  Prophecy,  he  will  find  in  it  the  daily 
course  of  their  behaviour: — that  their  conversation  is  one 
and  the  same  with  the  Dasmons'. 
Chap.       Moreover  the  following  impious  maxim  of  theirs  iooncer- 
'   v^    •  ning  actions  is  refuted  by  the  doctrine  of  the  Lord :  that 
TiMj  *     whidi  soith,  that  they  ought  to  be  versed  in  all  deeds,  even 
^^J^    ever  so  bad  ones.    But  with  Him  not  only  the  adulterer 
the  teach-  jg  qqqi  out,  but  even  he  who  wishes  to  be  such :  and  not 
teaoh       only  will  the  slayer  be  guilty  of  murder  unto  damnation, 
^J^Sary  but' he  also  who  is  angry  with  his  brother  without  a  cause; 
to  Him    2e  bade  men  not  only  not  hate,  but  even  love  their  ene- 
mies :  He  forbade  not  only  perjury,  but  swearing  at  all :  and 
not  only  ill  speaking  of  neighbours,  but  even  for  any  one 
8  Matt    to  say  Bacha  and  Fool,  or  else,  that  such  persons  are  guil- 
ty even  to  Hell  fire :  and  that  one  should  not  only  refirain 
from  striking,  but  when  stricken  themselves  should  offer 
the  other  cheek  also:  and  be  so  far  from  denying  another 
man's  ownership  in  things,  as  even  to  refrain  from.demand- 
ing  our  own  back  from  such  as  may  have  taken  them :  and 
so  far  from  hurting  our  neighbours,  and  doing  them  any 
evil,  that  even  those  who  are  ill-used,  should  be  great-heart- 
ed, and  practise  kindness  towards  them,  and  pray  for  them 
that  they  may  repent  and  be  saved :  we  in  no  respect  imi- 
tating other  men's  insolence  and  lust  and  pride.     Since 


T.8S. 


MwnifoU  the  works  which  mem  may  Uoum,  193 

then  He  Whom  they  boast  to  be  their  Teacher^  and  say  that 
He  had  a  much  better  and  braver  sonl  than  others,  gaye 
very  carefhl  order  that  some  things  should  be  done  as  good 
and  noble,  and  that  from  others  we  should  abstain,  not  only 
from  the  works,  but  also  from  saoh  thoughts  as  lead  to  the 
works,  as  being  bad,  and  hortfril,  and  depraved :  how  is  it 
that  they,  styling  such  a  Teacher  braver  and  better  than 
the  rest,  and  then  evidently  ordaining  things  contrary  to 
His  doctrine,  are  not  confoonded  f  And  yet  if  there  were 
nothing  really  bad,  nor  again  good,  but  in  tiaen's  opin- 
ion alone  some  things  unjust,  some  just;  He  would  not  of 
course  have  said  in  His  doctrine.  But  the  righteous  shall  S.  MatUu 
shine  as  the  Sun  in  the  kingdom  of  their  Father :  but  the 
unjust  and  those  who  do  not  works  of  righteousness  He 
will  send  into  everlasting  fire,  where  their  worm  shail  not  41.' 
die,  neither  shall  their  fire  be  quenched.  ^  ^"^^ 

And  again,  while  they  say,  that  ttiey  must  take  part  in     $  2. 
every  work  and  in  all  kinds  of  conversation,  in  order  that,  onemort 
if  it  be  possible,  they  may  accomplish  all  in  one  visit  unto  ^][ii^*'^ 
life,  and  so  pass  into  the  perfect  state :  nevertheless  those  ^^'^i^^ 
among  things  which  appertain  unto  virtue,  which  have  in  part  in 
them  labour,  and  honour,  and  skill,  which  also  all  ap-  bad 
prove  as  good,  those  we  find  not  that  they  have  at  all  eur 
deavoured  to  perform.     For  if  all  work  and  every  sort  of 
working  must  be  gone  through ;  first,  they  had  need  learn 
all  arts,  whatever  they  be,  which  are  either  completed  in 
diacoursing  by  worda,  or  in  works  done,  and  again  such 
as  are  learned  by  self-restraint,  and  are  acquired  by  labour 
and  thought  and  perseverance,  as  for  instance  every  kind 
of  Music,  and  Calculation,  and  Geometry,  and  Astronomy, 
and  whatsoever  is  conversant  in  discoursing  by  words :  and 
again  the  Whole  of  Medicine,  and  the  science  of  herbs, 
with  such  other  sciences  as  have  been  wrought  out  for  the 
health  of  man;  and  painting,  and  statuary,  and  brass-found- 
ing, and  cutting  of  marble,  and  the  like  of  these*:  after  these 
again  every  kind  of  rural  skill,  of  farriery,  and  of  the  shep- 
herd's art,  and  those  of  manu&cturers,  (which  are  said  to 
pervade  all  arts) ;  and  those  which  relate  to  the  sea,  or  wait 


194    These  men  take  btU  the  bad  worhe :  unlike  (he  LosD. 

Books,  on  the  body;  the  hnnterfs  skill  again^  and  the  soldier's, 
and  the  Kiag^s,  and  whatever  there  are;  whereof^  thongh 
they  work  all  their  life  long^  they  cannot  learn  fully  Ihe 
tenth,  nay,  nor  the  1000th  part.    And  whereas  of  all  these 
they  try  not  to  learn  any, — they  who  say  that  in  their  own 
persons  men  mnst  be  conversant  in  every  kind  of  work, — 
^oy  go  aside  into  pleasures  and  wantonness,  being  thus 
judged  by  themselves  according  to  their  own  doctrine; 
i.  e.,  wanting  as  they  do  all  that  I  have  now  said,  they  will 
pass  into  the  chastisement  of  fire.     Yea,  and  while  they 
emulate  the  philosophy  of  Epicurus,  and  the  Cynic's  de- 
nial of  all  moral  differences,  they  boast  of  having  Jisus 
for  their  Master :  Who,  as  we  have  shewn,  withdraws  His 
Disciples  not  only  from  works,  but  from  words  too  and 
thoughts  of  evil. 
^ThBfUj      ^^  whereas  they  say,  that  they  have  their  souls  of  the 
th^  are  same  orb  (so  to  speak)  with  Jesus,  and  are  like  Him,  and 
Jenui      sometimes  even  better;  when  they  are  brought  into  com- 
nnipS,     parison  with  the  works,  which  He  wrought  for  the  benefit 
and  confirmation  of  man,  nothing  equal,  nor  like,  nor  se- 
cond, are  they  found  to  work,  which  may  come  into  the 
comparison.    If  by  any  chance  they  do  anything,  they  do 
it,  as  we  said,  by  magic,  and  so  fraudfully  endeavour  to 
mislead  the  unthinking :  furnishing  no  profit  or  advantage 
to  those  on  whom  they  say  they  work  miracles,  but  bring- 
>  iiiT6iteiing  in  boys  as  yet  ungowned^,  and  deluding  men's  eyes, 
and  shewing  visions  which  presently  cease,  and  hust  not 
for  the  least  drop  of  time,  they  prove  themselves  not  like 
our  Lord  Jesus,  but  rather  like  Simon  the  Sorcerer.    And 
it  is  indisputable  too  from  the  fact  of  our  Lord's  rising 
from  the  dead  on  the  third  day,  and  shewing  Himself  to 
His  Disciples,  and  in  their  sight  being  taken  up  into  Hea- 
ven, that  they  dying,  and  not  rising  again,  and  not  being 
manifested  to  any,  are  convicted  of  having  souls  in  nothing 
like  unto  Jesus. 
i  4.         And  if  they  will  say  that  the  Lord  did  such  works  in 
Chuieh    mere  phantasy,  we  will  refer  them  to  the  Pt^phets,  and 
j^,**'*'  from  them  make  it  plain,  that  all  things  concerning  Him 


MamifolA  Power  of  the  Church :  their  uwpower.      196 

were  so  foretold^  and  so  happened^  and  tliat  He  alone  is  the  bed  tfa« 
Son  of  Qod.     Wherefoi-e  also  .in  His  Name  those  who  are  hiuil^ 
truly  His  Disciples,  having  received  the  grace  from  Him,  SL?^ 
ftilfil  the  same  for  the  benefit  of  the  rest  of  men,  accord-  |^ 
ing  as  each  of  them  hath  received  the  gift  from  Him.    For 
some  cast  out  devils  really  and  troly,  so  that  often  those 
same  persons,  who  are  purged  of  the  evil  spirits,  become 
believers,  and  are  in  the  Church.     Others  again  have  fore* 
knowledge  of  things  future,  and  visions,  and  prophetic  say- 
ings :    And  others  heal  the  sick  by  the  imposition  of  their 
hands,  and  restore  them  whole.    And  before  now,  as  we 
have  said,  dead  persons  have  been  raised,  and  have  abode 
with  us  a  good  number  of  years.    And  what  shall  I  say  f 
There  is  no  numbering  the  gifts,  whidi  in  all  the  world 
the  Church-  hath  received  from  God,  and  ii^  the  name  of    ' 
Jesus  Christ  crucified  under  Pontius  Pilate,  exercises  daily 
for  the  benefit  of  the  nations,  neither  deceiving  any,  nor 
stripping  them  of  their  money.     For  as  she  hath  freely  8.  Matt, 
received  of  God,  so  also  she  freely  ministers. 

Nor  doth  she  work  anything  by  Angelical  invocations,     §  5. 
nor  by  incantations,  nor  by  any  other  evil  inquisitiveness :  SmdhS 
but  in  cleanness,  and  purity,  and  openness  directing  her  S^[§^* 
prayers  to  the  Lord  Who  made  all  things,  invoking  also  ChriBt; 
the  Name  of  our  liord  Jesus  Christ,  she  works  miracles,  work  no 
for  the  good  of  men,  not  to  beguile  them.    If  therefore  ■^* 
even  now  the  Name  of  our  Lord  Jesus   Christ  worketh 
benefits,  and  cureth  most  substantially  and  truly  all  men 
everywhere  believing  in  Him;   and  not  so  the  name  ,of 
Simon,  nor  of  Menander,  nor  of  Carpocrates,  nor  of  any 
other:  it  is  clear  that  He  being  made  man  had  His  con- 
versiation  with  His  own  creation ; — ^that  He  truly  wrought 
all  things  by  the  power  of  God,  as  seemed  good  to  the 
Father  of  all,  as  the  Prophets  foretold.     But  what  those 
things  were  will  be  specified  in  those  proofs  which  are 
taken  from  the  Prophets. 

But  their  transmigration  from  body  to  body  we  may  over-    Chaf. 

throw  by  this  circumstance,  that  souls  remember  not  at  all  — ^r-i — - 

any  of  what  was  before.    For  if  they  were  sent  out  with  iftrani. 

o  2 


196      Souls,  if  pre'exiatentj  mvst  remember  tiiepaat 

Boost,  tliis  viewj  that  they  might  pass  throngh  every  kind  of 
JJ^Ig^^^  workings  they  ouglht  to  remember  the  things  that  were 
•abutter  done  before,  in  order  to  fulfil  what  was  wanting,  and  not 
of  the      toil  in  wretchedness,  always  wallowing  in  the  same  things 
wSald  be  withoat  intermission.    For  the  admixture  of  body  conld  not 
bT^^**^   entirely  blot  ont  all  memory  and  contemplation  of  what 
they  had  had  before:  especially,  such  being  the  pnrposd 
of  their  coming.    For  as  now,  the  man  being  asleep  and 
his  body  at  rest,  whatsoever  the  soul  by  herself  beholds 
within  herself,  and  performs  in  fancy,  most  of  these  things 
she  also  remembers,  yet  still  has  her  portion  with  the 
body;  and  sometimes  after  ever  so  long  an  interval,  what- 
ever one  hatb  seen  in  a  dream,  he  reports  when  awake:  so 
I  suppose  she  wonld  remember  the  things  whicb  she  did 
before  she  came  into  this  body.    For  if  what  was  seen  for 
the  very  sbortest  moment,  or  conceived  in  fancy,  she  though 
alone  in  ber  dream,  remembers  after  she  is  blended  with 
the  body,  and  spread  through  every  limb:  much  more 
would  she  remember  the  objects,  wherein  she  spent  so 
much  time, — ^a  whole  age  of  past  life. 
$  2.        For  this,  Plato  that  old  Athenian,  who  was  also  the  first 
theinTea.  introducer  of  this  opinion,  not  being  able  to  find  an  excclse, 
Cnp  of*    brought  in  the  Cup  of  Oblivion,  thinking  so  to  escape  the 
obliTion    aforesaid  difficulty :  he  brings  indeed  no  proof,  but  dogma- 
ten         tically  replies,  that  souls  on  their  entrance  into  this  life/ 
before  they  take  their  places  in  bodies,  are  drenched  with 
oblivion  by  the  Daemon  whicb  is  at  the  entrance*     And  he 
fell  unawares  into  a  new  and  greater  difficulty.    For  if  the 
cup  of  oblivion,  being  once  drunk  up,  hath  power  to  blot 
out  the  memory  of  all  the  past;  how  knowest  thou,  0  Pla- 
to, this  very  thing,  thy  soul  being  now  in  the  body;  viz., 
that  before  its  entering  the  body,  the  dsdmon  gave  it  to 
drink  tbe  medicine  of  Oblivion  f   Why,  if  thou  remember 
the  Daemon,  and  the  Cup,  and  thine  entrance,  thou  must 
needs  know  all  the  rest  too :  but  if  thou  art  ignorant  of 
them,  neither  is  the  Dasmon  real,  nor  the  cup  of  oblivion, 
^      so  arfciully  mingled. 
The  body      But  to  those  who  say  that  the  Body  itself  is  the  medi- 


The  body  does  not  over-master  the  soul,  197 

cine  of  obKvion  we  will  reply  as  follows :  ''  How  then  dotli  JJ'J^f**' 
the  same  soul  remember  and  report  to  such  as  are  at  hand  redpient 
whatever  she  sees  by  herself  alone^  whether  in  dreams^  oringfronT 
in  reverie^  i.  e.,  abstraction *»  of  the  mind^  while  the  Body  "^ 
is  at  rest  ?  Yea,  and  those  things  too^  which  were  former- 
ly known^  either  by  sight  or  by  hearings  the  sonl  eyisting 
in  the  body  wotdd  not  remember^  if  the  body  were  oblivi- 
on :  but  as  soon  as  ever  the  eye  departed  firom  the  objects, 
what  memory  there  might  be  of  them  would  also  of  course 
be  taken  away.  For  the  soul  being  in  that  oblivion  could 
know  nothing  but  that  only,  which  she  was  at  the  moment 
looking. upon.  And  how,  being  in  the  body,  shoold  she 
either  learn  divine  things,  or  remember  the  same,  were  the 
body,  as  they  say,  of  itself  oblivion  f  Yea,  and  the  Pro- 
phets too  themselves,  being  as  they  are  on  Earth,  whatr 
ever  they  see  or  hear  spiritually  in  their  visions  of  heavenly 
things,  they,  I  say,  remember  it  all  when  they  have  return- 
ed to  their  Humanity,  and  declare  it  to  all  others :  and  the 
body  causes  not  the  soul  to  forget  what  they  have  seen  in 
spirit;  rather  the  soul  teaches  the  body,  and  imparts  to  it 
of  the  spiritual  vision  which  it  hath  received. 

For  the  body  is  not  stronger  than  the  soul,  having  breath     $  4* 
thevefi'om^  and  life,  and  growth,  and  articulation:  but  the  bodras 
soul  is  owner  and  governor  of  the  body.     Only  it  is  so  far  JS,  h^^ 
abated  of  its  quickness,  as  the « body  partakes  of  its  move-  ""^^ 
ments :   but  it  loses  not  its  power  of  knowing.     For  the 
body  is  like  an  instrument,  but  the  soul  stands  in  the  work- 
man's place.     As  therefore  the  workman  quickly  contrives 
the  operation  within  himself,  but  reaUzes  it  more  slowly 
in  the  instrument,  because  of  the  rigidity  of  the  subject- 
matter,  and  the  quickness  of  his  mind  tempered  by  the 
slowness  of  the  instrument  makes  the  work  go  on  moderr 
ately:  so  also  the  soul,  communicating  with  its  body,  though 
it  be  a  little  clogged  by  the  blending  of  its  speed  with  l^e 
slowness  of  the  body,  yet  loses  not  altogether  its  own  pow- 
0rs,,but  communicating  as  it  were  life  to  the  body,  ceases 
not  itself  to  live.     Thus  also  communicating  to  the  same 

^  "  intentionem."  The  Translator  gives    tHe  alternative  rendering,  inttntion* 


198         Saul  and  body  shore  Beward,  share  Doom. 

Botf K  S.  of  otHer  things^  it  neither  loses  the  knowledge  thereof^  nor 
the  memory  of  what  it  has  seen. 
I  5.        Wherefore^  if  it  remember  nothing  past^  but  reoeiyes 
f^»      knowledge  of  things  as  they  are  here^  we  oondude  that  it 
■^t,  to  xiever  was  in  other  bodies;  never  did  the  things^  which  it 
tolileor  does not  eren  reoognisie;  has  no  acquaintance  with  what  it 
punidu    fidls  even  to  discern.    But  as  each  one  of  ns  receives  his 
"^^       own  body  by  the  skill  (so  to  caU  it)  of  God;  so  also  hath 
each  his  own  soul.    For  Qoi  is  not  so  poor  and  unprovid- 
ed^ as  not  to  have  bestowed  on  each  body  its  proper  sonl^ 
as  well  as  its  proper  fignre.  And  therefore^  when  the  num- 
ber is  complete  which  He  hath  foreordained  within  Him- 
self, all  who  are  enrolled  for  life  will  arise,  with  their  very 
own  bodies,  with  their  very  own  souls  also,  and  their  very 
own  spirits,  wherein  they  have  pleased  Gk>d.    But  those 
who  deserve  punishment  will  go  away  into  the  same,  hav-* 
ing  also  themselves  their  own  souls  and  their  own  bodies^ 
wherein  they  fell  away  from  the  grace  of  Gtoi.    And  both 
sorts  will  cease  from  propagating  any  more,  and  from  be- 
ing propagated;  from  marrying  and  being  married:  that 
the  race  of  mankind,  completed  to  the  just  proportion  ac- 
cording to  Gk>d's  predestination,  may  preserve  the  harmo- 
ny framed  by  the  Father. 
C^F.       Moreover  our  Lord  hath  taught  very  ftJly,  that  souls  be- 
^  j^     sides  their  continuance  without  passing  from  body  to  body. 
Manifold  keep  likewise  the  very  same  bodily  form,  in  whidi  they  are 
from       moulded ;  and  that  they  remember  the  deeds  which  they 
^f^^  have  done  here,  and  from  which  they  have  ceased;  in  the 
^J^    Scripture  narrative  of  the  rich  man  and  that  Lazarus  who 
S.  Loke  was  refreshed  in  Abraham's  bosom ':  wherein  He  saith  that 
•qq.        the  rich  man  knows  Lazarus  after  death,  and  Abraham.too 
as  well,  and  that  each  one  of  them  remains  in  his  own 
station,  and  how  he  asks  for  Lazarus  to  be  sent  to  his  aid, 
to  whom  he  used  not  to  impart  even  crumbs  from  his  ta- 
ble ;  and  concerning  Abraham's  answer,  who  was  aware  not 
only  of  his  own  condition  but  also  of  that  of  the  rich  man ; 

*  This  ptiMge  Moreover—AlfrahanCi    testhnonies  of  the  Fathom :  aee  8.  Im. 
hotom  is  ated  also  in  Syriao  among  other    aei  opera,  IL  486  ed.  Harrej.    E. 


Ood  Alone  Unbeginning,  yel  toe  mctde  unending.     199 

and  enjoined  that  each  as  would  not  rather  come  into  that 
place  of  torment  should  assent  unto  Moses  and  the  Pro- 
phets, receiving  also  the  preaching  of  Him  Who  rose  fix)m 
the  dead.  For  hereby  it  was  clearly  declared,  first  that 
souls  continue,  next  that  they  pass  not  firom  one  body  to 
another;  also  that  they  have  the  figure  of  a  man,  so  as  to 
be  both  known  and  to  remember  the  things  which  are 
here:  likewise  that  there  abides  in  Abraham  something 
prophetic :  and  that  each  sort  of  people  receives  its  meet 
habitation,  even  before  the  judgment. 

But  should  any  say  here,  that  such  souls  as  b^an  to     &  2. 
exist  but  a  little  before  cannot  last  any  long  time,  but  must  ^1^*^12^ 
either  be  unborn  to  be  undying :  or  if  they  receive  any^be-  •^J"*" 
ginning  of  birtili  must  die  together  with  the  body :  let  them 
be  told,  that  God  alone  is  without  beginning  and  without 
end,  really  and  evermore  the  same,  and  alike  disposed.  He 
Who  is  Lord  of  all.     But  all  things  beneath  Him,  as  many 
as  have  been  and  are  made,  admit  of  a  beginning  to  their 
production,  and  are  inferior  to  their  Maker  in  this,  that 
thpy  are  not  uncreated ;  but  they  continue  and  are  drawn 
out  into  length  of  ages,  according  to  the  will  of  their  Ma- 
ker, Gk>d :  I  mean  that  they  are  so  firamed  at  the  begin- 
ning, and  that  He  afterwards  gives  them  their  being. 

For  as  the  Heaven  which  is  above  us,  the  firmament,  and    ^  3. 
the  Sun  and  Moon  and  other  Stars,  and  aU  their  furniture,  X>jife,i 
were  made  when  before  they  were  not,  and  last  a  long  time  ^e  giTM 

Juifef  to 

accordinir  to  the  will  of.God  :  so  if  a  man  think  of  souls  also  Um  nn- 
and  of  spirits,  and  of  all  things  which  are  made,  he  will  not 
in  no  wise  be  wrong :  since  all  things  which  are  made  both 
have  a  beginning  of  their  production  and  last  as  long  as 
Qoi  shall  have  willed  them  both  to  be,  and  to  abide.     To 
these  opinions  the  Prophetic  spirit  too  bears  witness,  say- 
ing.  For  He  spake  <md  they  were  made,  He  convmanded  and  czlfHL 
they  were  created.     He  made  them  fast  for  ever  and  ever.  ' 
And  again  about  saving,  man  thus  He  speaks.  He  ashed  Pt.xxLi# 
L^e  of  Thee,  and  Thou  gavest  Him  length  of  days  for  ever 
and  ever — as  though  the  Father  of  all  bestowed  continuance 
for  ever  and  ever  upon  those  that  are  saved.     For  Life  is 


2Q0  God  gcwe  Uf^  ai  first,  He  conimues  it. 

Book  2«  not  of  ourselyes^  nor  of  onr  own  nature :  but  is  giren  ac- 
cording to  the  grace  of  God.    Wherefore  he  who  shall  have 
preserred  the  gift  of  life^  and  been  thankful  to  the  Giv- 
er, shall  receive  also  length  of  days  for  ever  and  ever.    Bat 
whoso  shall  have  cast  it  away,  and  become  nnthankfbl  to 
his  Maker,  even  because  he  was  made,  and  will  not  recog- 
nize Him  That  bestoweth  it,  that  man  deprives  himself  of 
perseverance  for  ever.    And  therefore  did  the  Lord  say  to 
Lnkexri.  ^cm  that  were  ungratefol  towards  Him,  If  ye  have  not  been 
^         faithful  in  a  Uttte,  who  will  give  you  that  which  is  great  t 
meaning  that  they  who  in  the  short  temporal  life,  have 
proved  ungrateful  to  Him  That  gave  it,  will  justly  fsS\,  to 
receive  firom  EEim  length  of  days  for  ever  and  ever. 
§  4.         But  as  the  living  body  is  not  itself  the  soul,  but  partakes 
Sle^^"  of  the  soul  as  long  as  Gk)d  willeth,  so  too  the  soul  is  not  it- 
life.  His  self  Life,  but  partakes  of  the  Life  bestowed  on  it  by  Gk>d. 
vereign    Whence  also  the  Prophetic  Word  saith  concerning  the  first- 
Gen.  ii.  7. 'made  Man,  He  was  made  a  Li/mng  Soul;  teaching  us  that 
the  soul  was  made  living  by  participation  of  Ufe :  the  soul 
being  understood  severally  as  one  thing,  the  life  which  be- 
longs to  it,  as  another.  God  therefore  being  the  Giver  both 
of  life  and  of  perpetual  duration,  it  is  possible  that  souls 
also,  though  at  first  not  existing,  continue  afterwards,  be- 
cause of  God's  will  that  they  should  both  exist  and  con- 
tinue.    For  first  in  all  things,  and  sovereign,  ought  to  be 
the  will  of  God :  and  all  other  things  must  yield  to  It,  and 
be  subject,  and  given  up  to  serve  Him.    Now  of  the  Crea- 
tion and  Continuance  of  the  soul  let  thus  much  be  said. 
Chaf.        But  as  for  Basilides  in  particular,  he  will  be  forced  to 

XXXV 

,  I   '  affirm,  over  and  above  what  has  been  said,  that  by  his  rule 

Basilides  not  only  865  different  heavens  were  made  in  succession  by 

^^     different  Beings,  but  that  I  know  not  what  immense  and 

bw^T^"  innumerable  multitude  of  them  has  been,  is,  and  will  be 

^^^%    made,  and  that  this  framing  of  Heavens,  so  to  call  it,  never 

ceases.     For  if  a  second  heaven- was  made  by  that  which 

flowed  down  firom  the  former  one,  in  the  likeness  thereof, 

and  a  third  in  that  of  the  second ;  and  in  like  manner  all  the 

rest  in  their  order ;  it  follows  of  course  with  respect  to  this 


Hebrew  names  of  Ood  explamed.  201 

also,  which  appertains  to  xib,  which  also  they  call  the  last, 
that  from  its  drainings  another  resembling  it  should  be 
made^  and  another  again  from  it ;  and  so  there  should  be 
no  end,  either  to  the  drainings  of  those  previoasly  made, 
or  to  the  formation  of  the  Heavens,  but  we  shall  be.  cast 
npon  an  immense,  not  a  limited  nnmber  of  Heavens. 

And  the  rest  too  who  are  fiJsely  called  Gnostics,  who  say  q^J^* 
that  the  Prophets  made  their  prophecies  according  to  their  oyer- 
several  gods,  will  be  easily  overthrown 'by  this,  that  all 
the  Prophets  set  forth  one  only  God  and  Lord,  and  Him 
the  Maker  of  Heaven  and  Earth,  and  of  all  things  therein, 
as  also  that  they  intimated  the  advent  of  His  Son;  as  we 
shall  prove  oat  of  the  Scriptures  themselves  in  the  follow-* 
ing  books. 

But  if  any  object  the  various  use  of  certain  Scriptural     ^  3* 
terms  in  the  Hebrew  language,  such  as  Sabaoth,  and  Eloe  slmm  of 
and  Adonai,  and  whatever  such  there  are  besides,  by  these  ^^^i^^* 
endeavouring  to  prove  divers  Powers  and  Gods  :  let  them 
learn  that  to  one  and  the  same  belong  all  the  aforesaid, 
being  tokens  and  appellations  of  Him.     For  that  whicb 
is  sounded  Eloe,  in  the  Jewish  speech  signifies  God ;  and 
Eloe  True;  and  Eloeuth^,  in  the  Hebrew  tongue  means 
that  which  containeth  all  things.     And  by  the  term  Adonai, 
sometimes  He  means  that  which  may  be  pronounced,  and 
which  is  the  same  as  '' Wonderftd,''  sometimes,  doubling 
the  letter  D,  with  an  aspiration,  as  thus,  Addhonai,  Hitti  Hj^ 
Who  sets  bounds,  and  parts  the  earth  from  the  water,  that  Mat. 
the  water  may  not  mount  up  over  it.    Likewise  "  Sabaoth'^  note, 
is  both  written  with  the  Ghreek  11  in  the  last  syllable,  mean-  ^ 
ing  "voluntary;"  and  by  the  Greek  O,  as  thus,  "Sabaoth,''  ^®* 
it  expresses  the  first  Heaven.     Li  the  same  way  Jao>th 
again,  the  last  syllable  being  lengthened  with  an  aspira- 
tion, signifies  "  a  foreordained  measure '' ;  but  when  it  is 
shortened  by  the  Greek  0,  as  thus,  Jaoth,  it  means  Him 
that  gives  flight  from  evUs,    And  the  other  terms  are  all  of 
one  and  the  same  application:  as  in  the  Latin,  Lord  of 

'  "  et  Eloe  [Eloae]  yerum  et  Eloeuth.**    MntfR=&XA&,  so  that  it  would  be  and 
Mr  Harvey  ingeniously  co^Jecturet  that    Eloe  yea  and  Eloeuth,    E. 


202  Many  tUUs  of  One  Qot.  AU  H.  Bcr.  ieOa  One  Oreatar. 

Book  2.  Hosts,  and  Father  of  all^  and  Gk)d  Almighty^  and  Most 
"High,  and  Lord  of  the  Heayens^  and  Creator^  and  Fabri- 
cator^ and  the  like  of  these^  do  not  belong  to  one  and  ano- 
ther^ bat  are  names  of  one  and  the  same^  and  are  as  names 
by  which  is  signified  One  Gbd  and  Father^  Who  compre- 
hends all,  and  gives  being  to  all. 
^  4.        And  that  with  onr  sayings  agrees  the  preaching  of  the 

Summaij  Apostles,  and  the  teaching  of  the  Lprd,  and  the  annonnce- 
ment  of  the  Prophets,  and  that  which  is  put  into  onr 
months  by  the  Apostles,  and  the  ministration  of  the  Jew- 
ish Code ; — all  of  them  praising  one'  and  the  same  QoA  of 
all,  the  Father;  and  not  now  one  and  now  another,  nor 
as  haying  had  substance  firom  yarious  Qtods  or  Powers; 
but  all  are  of  one  and  the  same  Father  (adapted  howeyer 
by  Him  to  the  natures  and  state  of  the  seyeral  subjects) : 
and  that  neither  by  Angels,  nor  by  any  other  yirtue,  but 
by  Gk>d  the  Father  alone,  were  made  things  both  yisible 
and  invisible,  and  all  things  whatsoeyer:  hath  been  in- 
deed, as  I  think,  sufficiently  shewn  hereby,  many  as  the 
points  are,  in  that  we  have  proved  that  there  is  one  Ood, 
the  Father,  Maker  of  all.  But  that  we  may  not  be  thought 
to  shrink  from  that  mode  of  proof  which  the  Scriptures  of 
Ohrist  furnish;  although  those  Scriptures  of  themselves 
do  much  more  distinctly  and  clearly  declare  the  same ; — ^to 
such  as  are  rightly  considerate  we  will  present  a  special 
book,  tracing  out  those. Scriptures :  so  out  of  the  Divine 
writings  will  our  arguments  be  set  within  reach  of  all  who 
love  the  Truth. 


BOOK  III. 

PBEFAOX. 

Ab  thon^  dearest  friend^  liadst  enjoined  ns  to  bring  for-  Beeni- 
ward  tlie  Valentinian  opinions — liidden^  as  they  think,- — 
into  open  day ;  and  to  shew  their  diversities,  and  add  some  • 
discourse  in  refutation  of  them :  we  accordingly  have  en- 
deavonred  to  call  them  to  acconnt,  setting  forth  their  te- 
nets and -the  derivations  thereof,  even  from  Simon  the  &- 
ther  of  all  heretics,  and  disputing  against  them  all.  With 
this  view, — ^the  exposure  and  overthrow  of  them,  in  many 
particulars,  pertaining  to  one  and  the  same  task, — ^we  have 
sent  thee  certain  books;  whereof  the  first  contaius  the 
opinions  of  eac}i  of  them,  and  their  customs,  and  shews  the 
chief  features  of  their  way  of  life. 

In  the  second  again,  their  evil  doctrines  are  refuted  and 
overturned,  and  stript  bare,  and  displayed,  such  as  they 
reaUy  are. 

And  in  this  third  book  we  shall  adduce  evidence  from  Scliem* 
the  Scriptures :  that  nothing  of  what  thou  hadst  required  Book 
may  be  wanting  on  our  part :  rather  thou  mayest  receive 
firom  us,  even  beyond  thine  anticipations,  helps  for  the  ex- 
posure and  overthrow  of  those  who  in  any  way  teach  amiss. 
For  the  Charity  which  is  in  Gbd,  rich  and  ungrtidging,  be« 
stows  more  than  one  requires  of  it. 

Do  thou  then  remember  what  we  have  said  in  the  two 
former  books ;  and  adding  the  present  thereunto,  thou  wilt 
have  from  us  the  fuIl^st  reply  to  all  the  Heretics,  and  with 
confidence  and  all  earnestness  wilt  resist  them,  on  behalf 
of  the  only  true  and  life-giving  Faith ;  which  the  Church 


204  Apostles  Perfect;  their  Gospels.  Heretieseondemnthemsdves. 

Book  8.  hath  reoeived  from  the  Aposiles,  and  dispenses  to  her  sons. 
For  indeed  the  Lord  of  all  gave  to  His  Apostles  the  power 
of  the  Gospel;  and  by  them  we  have  known  the  Tmth^ 
i.  e.^  the  teaching  of  the  Son  of  God :  To  whom  also  the 
8.  Luke    Lord  said^  He  ffuU  hecureth  you,  hewreth  Me :  amd  he  OuU 
dsspisftth  you,  despiseth  Me,  and  Bvm  thaJt  sent  Me. 
Chaf.       For  by  no  others  have  we  known  the  method  of  onr  sal- 
— 7-j —  vation^  than  those  by  whom  the  Gospel  came  to  ns :  which 
Holj  '     was  both  in  the  first, place  preached  by  them^  and  after- 
^P*^  wards  by  the  will  of  God  handed  down  to  ns  in  the  Scrip- 
^^^^    tnres^   to  be  the  gronnd  and  pillar  of  onr  fiuth.     For  it 
never  can  be  right  to  say,  that  they  preached  before  they 
had  perfect  knowledge;  as  some   venture  to  say,  boast- 
The        ing  themselves  to  be  correctors  of  the  Apostles.     For  after 
^^^'  that  our  Lord  rose  from  the  dead,  emd  they  were  clad  with 
g^^«*«  the  power  of  the  Holy  Ghost  coming  on  them  from  on 
high,  were  filled  with  all  things,  and  had  perfect  know- 
ledge ;  they  went  oat  into  the  ends  of  the  earth,  bearing 
the  good  tidings  of  the  blessings  we  have  from  God,  and 
announcing  to  men  heavenly  peace.     Now  these,  sJl  and 
each  of  them  alike  having  the  Gospel  of  God, — ^Matthew 
for  his  part  published  also  a  written  Gospel  among  the 
Hebrews  in  their  own  hmguage,  whilst  Peter  and  Paul 
were  at  Rome,  preaching,  and  laying  the  foundation  of  the 
Church.     And  after  their  departure,  Mark,  Peter's  disci- 
ple and  interpreter,  did  himself  also  publish  unto  us  in  writ- 
ing the  things  which  were  preached  by  Peter.     And  Luke 
too,  the  attendant  of  Paul,  set  down  in  a  book  the  Gospel 
preached  by  him.    Afterwards  John  the  disciple  of  the 
Lord,  who  also  leaned  on  His  Breast, —  he  again  put  forth 
his  gospel,  while  he  abode  in  Ephesus  in  Asia. 
.  Q         And  all  these  have  declared  to  us  One  God,  Maker  of 
The    *    heaven  and  earth,  announced  by  the  Law  imd  the  Pro- 
^Q^^    phets ;  and  one  Christ  the  Son  of  God :  And  if  any  assent 
GoD^-  not  to  them,  he  scorns  first  them  who  partake  of  the  Lord, 
•alyation  next  he  scoms  also  Christ  the  Lord  Himself,  and  he  scorns 
too  the  Father,  and  is  self-condemned;  thwarting  and  com- 
bating his  own  salvation :  as  all  Heretics  do. 


Their  shyU  ;  more  petfeei'  than  Apostles :  to  repent  hcurd.  205 

[For  when  ihey  are  conyicted  out  of  the  ScriptnreB,  they    Chap. 
betake  themselves  even  to  accusation  of  the  Scriptores,  as     >  \ — 
being  incorrect^  npt  coming  of  authority^  diversely  express-  Thej  find 
ed^  and  snch  as  that  the  truth  cannot  be  found  out  of  them  tfaeS^p* 
by  persons  ignorant  of  Tradition.     For,  say  fliey,  it  was  55J5 
not  delivered  m  writing,  but  in  speech :  for  which  cause  ^^ 
Paul  also  said,lSi^  we  speak  wisdom  among  tt^ perfect;  not  i  CorjL 
however  the  wisdom  of  this  worUQ  And  this  wisdom  each 
one  of  them  afiSrms  to  coincide  with  his  own  fiction  for- 
sooth, invented  of  himself:  so  that  the  Truth  by  their  ac- 
count may  well  enough  be  now  in  Yalentinus,  now  again  in 
Marcion,  now  in  Cerinthus:  afterwards  again  it  was  in  Basi- 
lides,  or  again  in  such  another  who  is  arguing  against  us,—- 
who  could  not  speak  one  wholesome  word.    For  there  is  not 
one  of  them,  but  is  so  entirely  perverted,  as  withoui^hame 
to  preach  himself,  utterly  spoiling  the  Rule  of  Truth. 

^ut  when  on  the  other  hand  we  challenge  them  to  that     $  2. 
Tradition,  which  is  of  the  Apostles,  which  is  guarded  bymSe 
the  successions  of  Presbyters  in  the  Churches,  tiiey  oppose  ^^ 
Tradition,  saying  that  themselves,  being  wiser  not  onlyjJ»"*^>« 
than  Presbyters,  but  even  than  Apostles,  have  discovered  ties  yea, 
the  genuine  Truth.    For  ''  the  Apostles,"  they  say,  "  inter-  Ijoro 
mingled  with  the  words  of  the  Saviour  the  things  of  the 
Law :  and  not  only  the  Apostles,  but  the  Lord  also  Himself 
framed  His  discourses,  now  as  from  the  Creator,  now  as 
from  the  middle  state,  now  again  from  the  highest :  while 
themselves  know  the  hidden  mystery  without  doubt,  stain, 
or  admixture : "  which  surely  is  most  shameless  blasphemy 
towards  their  Maker.     It  results  therefore,  that  they  agree 
neither  with  Scriptures  nor  with  Tradition. 

With  such,  dearest  friend,  is  our  contention; — slippery     §3. 
as  serpents,  and  endeavouring  to  escape  every  way.    Every  ^  ^Ja 
way  therefore  we  must  withstand  them :  if  haply  we  may  JJ^' 
confound  any  of  them  by  repeated  blows  ^,  and  bring  them  Jf^^ 
to  change  on  the  Truth's  side.     For  though  it  be  not  easy  them 
for  a  soul  to  repent,  when  error  hath  laid  hold  of  it,  yet  is  ^^ 
it  not  altogether  impossible  to  escape  error,  when  Truth  is 
fot  by  its  side. 


206     AposUes  taught  whole  FcMh*    Ohwreh  of  BamiB.    . 

Book  8.      The  Tradiidon  therefore  of  the  Apostles^  made  mazufert 

Chap,   in  all  the  worlds  all  maj  look  back  npon^  who  wish  to  see 

>  l'     things  truly :  and  we  are  able  to  recount  those  whom  the 

ApoaaM  Apostles  appointed  to  be  Bishops  in  the  Chnrohes^  and 

^^1^      their  snccefesors^  quite  down  to  our  tune;  who  neither 

^^^*^,taaght  nor  knew  any  such  thing  as  they  fondly  devise* 

Yet  surely^  if  the  Apostles  had  known  any  hidden  mysterieSj 


which  they  used  to  teach  the  perfect^  apart  and  unknown 
to  the  rest^  they  would  deHver  it  to  those^  eren  more  than 
others,  to  whom  they  were  entrusting  the  Churches  them- 
selves.    For  very  perfect  and  blameless  in  all  things  would 
they  have  them  to  be^  whom  they  were  leaving  to  be  their 
actual  successors,  committing  to  them  their  own  place  of 
Presidency:  whose  correct  dealing  would  be  a  gpreat  ad- 
vantage, their  failure  again  an  extreme  calamity. 
f  2.        But  because  it  were  very  loug  in  such  a  work  as  this  to 
ofR^  reckon  up  the  Successions  in  all  the  Churches;  there  is  one^ 
founded   very  great,  and  most  ancient  and  known  to  all,  the  Church 
IVBtar  and  founded  and  established  at  Borne  by  two  most  glorious 
'  Apostles,  Peter  and  P^ul,  whose  Tradition  which  it  hath 

from  the  Apostles,  and  her  faith  proclaimed  unto  men  by 
succession  of  Bishops  coming  down  even  unto  us,  we  point 
to^  thereby  confounding  all  those,  who  in  any  way  form 
undue  assemblies,  on  account  either  of  self-pleasing  ways, 
or  of  vain  glory,  or  of  blindness  and  wrong  opinion.  For 
with  this  Church,  on  account  of  its  higher  original^,  the 
whole  Church  (I  mean  the  faithful  on  all  sides)  must  needs 
agree;  wherein  the  Tradition  which  is  of  the  Apostles  hath 
ever  been  preserved  by  them  of  all  countries. 


•  Mr  Harrey  xeadi  tueeeitimu  with    been  made  fletli  and  blood  aooording  to 
twoMu.    B.  "      _._.,._._.-,-_.   ._r7__ 

^  At  being 
by  Apoitlee  _        _  ^        .    . 

ffCirenengeflch.  i.  175-177)  notes  that    Adam."    In}.  2.  the  Latm  translator 

neCeSSe     est**  »«*«»»'**"**'^**    AimI*^^^!     n/«f      TiMaWtf'k  '<««»«¥¥*«  m1aam«ff  a  **  Mm/l  "nMn— 

at?  ("  oportet' 


tiarrey  reads  McostnoRt  wita  been  maae  nesn  and  biood  aooordu^  to 

I.    £.  the  original  (prindpalem)   formation, 

being  the  only  Chnreb  founded  savinff  in  Himself  in  the  end,  what  haa 

Mitles  in  the  West.     Gieseler,  been  lost  in  the  beginning  (prindpio)  in 


neoessilhr,  not  a  moral  obligation.  Mas-  spieahs  of  Adam  as  "  prindjMtli 

snet    Diss.  Pr»T.    agrees  with  him,  minem  ilium."    Tertiulian  depresor. 

that  "eonvenire  ad"  represents  irvft^al-  luer.  81,  has  '* princiipaUtatem  yeritatif 

.^.M  ^^.     <(ii<»«AA   vm^l*  **       «   Dvi«mt««*1«_  m^m*mmi*^lmmm  «MAriiiaMfa#{  ilAMnfana        JBa* 


Iren.  L  81. 1 "  Uam.  a  supenore  pnnoi-  taitb.  JNote,  pp,  oo-ov.  ana  rertnijun's 

palitate,"    "  from   nis  higher,   earlier  striking  adoption  of  the  argument.  lb. 

original  ":ii.  1.2*^  ab  altera  prindpali-  86,   and   note  i.   p.   486.   Oxf.    Tr. 

tate,"  "  from  another  origin,  or  pnnd-  E.  B.  P. 
pW'  V.  14.  "  unless  He  had  Himself 


88.  Lims  ^  020m.  T}radUion  of  Oh.  Succeeding  Bishops.  207 

The  blessed  Apostles,  then,  having  founded  and  bnilded     $  S. 
the  Church,  committed  the  ministry  -of  the  Episcopate  to 


Liniis.     Of  this  Linns,  Paul  makes  mention  in  the  epis-  2xim.iT 
ties  to  Timothy.     And  his  successor  is  Anendetns :  and  af-  U* 
ter  him  in  the  third  place  firom  the  Apostles  the  Bishop- 
ric is  allotted  to  Clement,  who  had  both  seen  the  blessed 
Apostles,  and  conferred  with  them,  and  had  the  doctrine  of* 
the  Apostles  yet  sounding  in  his  ears,  and  their  tradition 
before  his  eyes ;  not  singly,  for  still  many  were  left  of  those 
who  had  been  instructed  by  the  Apostles. 

In  the  time  then  of  this  Clement,  no  small  tumult  having  S.  Clem, 
occurred  funong  the  brethren  which  were  in  Corinth,  the  ur 
Church  in  Bome  wrote  a  most  effective  letter  to  the  Cor- 
inthians, urging  them  to  be  at  peace  together,  and  renew- 
ing their  faith,  and  [setting  forth]  the  tradition  which  it  ^*  '^^^ 
had  recently  received  from  the  Apostles;  which  tradition 
proclaims  One  God  Almighty,  Maker  of  Heaven  and  Earth> 
Framer  of  Man;  Who  brought  on  the  Flood,  and  called 
Abraham,  Who  led  the  people  out  of  the  land  of  Egypt, 
Who  conversed  with  Moses,  Who  ordained  the  Law  and 
sent  the  Prophets,  Who  prepared  fire  for  the  Devil  and  his 
Angels.  That  He  is  set  forth  by  the  Churches  as  the  Fa- 
ther of  our  Lord  Jesus  Christ,  those  who  will,  may  learn 
from  the  letter  itself,  and  discern  the  Apostolical  Tradition 
of  the  Church,  the  Epistle  being  ancienter  than  our  pre- 
sent false  teachers  and  devisers  of  another  god,  above  the 
Artificer  and  Creator  of  all  things  that  exist. 

This  Clement  again  Evaristus  succeeds,  and  Evaristus, 
Alexander :  then  Xystus  in  like  manner  is  appointed,  sixth 
firom  the  Apostles :  and  after  him  Telesphorus,  who  was  al- 
so a  glorious  Martyr :  afterwards  Hyginus,  then  Pius,  and 
after  him  Anicetus.  Anicetus  having  been  succeeded  by 
Soter,  the  Bishop's  office  is  now  held,  in  the  twelfth  place 
from  the  Apostles,  by  Eleutherius.  By  the  same  order, 
and  in  the  same  succession,  both  the  Tradition  from  the 
Apostles  in  the  Church,  and  the  preaching  of  the  truth, 
hath  come  down  to  us.  And  this  is  a  very  full  demonstra- 
tion of  the  unity  and  sameness  of  the  lifegiving  faith,  which 


268  8.  Polycarp  converted  heretics,  fled  OerkUhuB}  hU  letter* 

Book  8.  from  the  Apostles  even  until  now  hath  been  preserved  in 
the  Churchy  and  parsed  onward  in  the  tmth, 
$  4.  And  Polycarp  too^  who  had  not  only  been  trained  by 
o^^  no  the  Apostles^  and  had  conversed  with  many  of  those  who 
^L?^^  had  seen  Christy  but  also  had  been  constituted  by  the 
^^.^  Apostles^  Bishop  over  Asia^  in  the  Church  of  Smyrna : — 
foeiL  nor*  whom  we  also  saw  in  the  first  age  of  our  life;  for  he  tarried 
oarp  '  with  us  long,  and  in  extreme  old  age,  by  a  glorious  and 
°^  distinguished  martyrdom,  departed  this  life;having  always 

taught  these  things,  which  he  learned  from  the  Apostles, 
which  the  Church  delivers,  which  alone  are  true.  These 
things  are  witnessed  by  aU  the  Churches  in  Asia,  and  by 
those  who  dow^  to  our  time  have  succeeded  Polycarp  :^ 
a  &r  more  credible  and  surer  witness  to  the  truth,  than 
Yalentinus  and  Marcion,  and  the  rest  with  their  bad  opin- 
ions. And  he,  sojourning  in  Home  under  Anicetus,  con-* 
verted  to  God's  Church  many  of  the  forementioned  Here- 
tics, proclaiming  himself  to  have  received  frx>m  the  Apostles 
that  one  and  only  truth,  which  hath  been  handed  on  by  the 
Church.  And  there  are  some  who  have  been  told  by  him, 
how  that  John,  the  Lord's  disciple,  in  Ephesus,  going  to 
bathe,  and  seeing  Cerinthus  in  the  place,  leaped  out  of  the 
bath  without  using  it,  adding.  Let  us  fly,  lest  the  Very 
bath  fall  on  us,  where  Cerinthus,  the  enemy  of  the  truth, 
is.  And  Polycarp  too  himself,  when  Marcion  came  into  his 
sight,  and  said,  Ejiowest  thou  me?  replied,  I  know  the 
first-bom  of  Satan.  Such  pious  care  had  the  Apostles  and 
their  disciples,  not  to  communicate  so  much  as  by  word 
with  any  of  those  who  put  a  false  stamp  on  the  truth :  as 
T!t.iii.  P^^  ftlso  said,  A  mem  that  is  a  heretic,  afier  the  first  cmd 
^^'  ^*  second  admoniUon,  reject :  knowing  that  stich  an  one  is  per* 
verted,  and  sirmeth,  being  self-^condemned. 

And  there  is  also  an  Epistle  of  Polycarp,  written  to  the 
Philippians,  a  very  powerful  one,  from  which  both  the  stamp 
of  his  Faith,  and  his  preaching  of  the  truth,  may  be  learned 
by  those  who  will,  and  who  are  ceu^M  of  their  own  salva- 
tion. Yea,  and  the  Church  in  Ephesus,  having  had  both 
Paul  for  its  founder,  and  John  to  abide  among  them  until 


Olmrch  ou/r  guide.     Chbist  our  Bavwwr  and  Judge.     209 

the  times  of  Trajan^  is  a  tme  witness  of  the  Apostles'  tra^ 
dition. 

The  proo&  therefore  being  so  abundant^  we  ought  no    Cbap. 
more  to  look  for  the  Truth  elsewhere,  which  it  is  easy  to  — 7-y — 
obtfidn  firom  the  Churchy  the  Apostles  having  therein  most  Churchet 
abundantly  deposited^  as  in  a  rich  storehouse^  whatsoever  to1w>k^ 
appertains  to  the  truth.     So   that  Whosoever  will,  ^»«y  ttoS* 
taJcB  fix)m  her  the  draught  of  life.    For  this  is  the  entrance  Rer.xziL 
into  life,  but  all  the  rest  are  thieves  and  robbers.    Where-  S.  Jolm 
fore  we  ought,  shunning  them,  with  all  diligence  to  love  *' 
what  belongs  to  the  Church,  and  to  lay  hold  of  the  Tradi- 
tion of  the  truth.     For  why  ?  though  the  dispute  were  but 
of  some  ordinary  question,  would  it  not  be  meet  to  recur 
to  the  most  ancient  Churches,  where  the  Apostles  went  in 
and  out,  and  fix)m  them  to  receive,  on  any  present  ques- 
tion, that  which  is  certain  and  clear  indeed  ?    And  what  if 
not  even  the  Apostles  themselves  had  left  ns  any  Scrip- 
tures ?  ought  we  not  to  follow  the  course  of  that  Tradition, 
which  they  delivered  to  those  whom  they  entrusted  with 
the  Churches? 

And  to  this  role  consent  many  nations  of  the  Barbarians,     ^  2. 
those  I  mean  who  beUeve  in  Christ,  having  salvation  writ-  ^JLm!'' 
ten  by  the  Spirit  in  their  hearts,  without  paper  and  ink,  J?^**^- 
and  diligently  keeping  the  old  Tradition:  who  believe  inwiieand 
one  God  the  Framer  of  Heaven  and  Earth  and  of  all  things  holi'finn 
that  are  in  them,  by  Christ  Jesus  the  Son  of  Qoi.    Who  p^ 
for  His  surpassiug  Love's  sake  towards  His  creature,  sub- 
mitted to  tiie  birth  which  was  to  be  of  the  Virgin,  Him- 
self by  Himself  uniting  Man  to  God;  Who  suffered  also  un- 
der Pontius  Pilate  and  rises  again,  and  being  received  in 
brightness,  will  come  in  glory  as  the  Saviour  of  them  who 
are  saved,  and  the  Judge  of  them  that  are  judged,  and  to 
send  into  eternal  fire  them  that  counterfeit  the  Truth,  and 
despise  His  Father  and  His  coming.    This  faith  such  as 
have  believed  without  letters,  in  our  discourse  indeed  are 
Barbarians;  but  as  to  their  view,  their  custom  and  beha- 
viour, because  of  their  faith  they  are  extremely  wise,  and 

please  Gt>d^  walking  in  all  justice  and  chastiiy,  and  wis- 

p 


When 


210  Origin  of  ValenHnus,  Mareion,  the  rest.     The  TrvXk. 

Books,  dom.  And  if  any  one  should  tell  them  of  the  inyentionB 
of  the  Heretics^  conversing  in  their  language^  presentlj  thej 
would  shut  their  ears,  and  think  they  conld  not  fly  &r 
enough,  not  enduring  so  much  as  to  hear  the  blasphem- 
ous talk.  Thus  by  that  old  Tradition  apostolic,  they  ad- 
mit not  even  to  a  passing  glance  of  the  mind  any  of  their 
monstrous  sayings.  For  as  yet  there  was  no  congregation 
among  them,  nor  any  doctrine  taught. 

For  the  Valentinians  were  not  before  Yalentinus,  neither 
were  the  Marcionites  before  Harden ;  neither  were  the 
tinii^     other  malignant  notions  before  enumerated  by  us,  until 
^'^^^      these  began  to  be  introducers  and  inventors  of  their  per-. 
versity.     For  as  for  Yalentinus,  he  came  to  Bome  under 
Hyginus,  but  flourished  under  Pius  and  continued  even 
Cerdon.    ^  Anicetus.    And  as  for  Gordon  who  was  before  Mardon, 
li»^^     he  too  under  Hyginus,  who  was  ninth  Bishop,  came  to 
the  Church,  made  his  confession,  and  so  continued,  some- 
times teaching  privily,  sometimes  again  doing  penance, 
and  sometimes  under  censure  for  the  evil  he  was  teaching, 
and  separated  firom  the  assembly  of  the  brethren.    And 
Mardon  Mardon  succeeding  him  flourished  under  Anicetus,  who 
occupied  the  tenth  place  in  the  Episcopate.     But  for  the 
^e  <rther  rest  who  are  called  Gnostics,  they  have  their  beginnings, 
as  we  have  shewn,  firom  Menander  Simon^s  disdple,  and 
with  what  opinion  soever  each  one  of  them  hath  taken 
his  part,  of  that  the  father  and  first  promoter  hath  been 
evident.    And  all  these  made  their  move  towards  Apos- 
tasy much  later,  when  now  the  times  of  the  Church  were 
verging  towards  middle  age. 
Cnkf.        ^I^his  then  being  the  case  of  the  Apostolical  Tradition  in 
— L —  the  Church,  we  having  it  so  abiding  among  us;  let  us  re- 
Ci»i8T    ^^^  ^  ^^^  argument  from  the  writings  of  those  Apostles 
^*£^*^  who  composed  the  Gospel,  proving  from  what  they  have 
truth,  His  set  down  as  their  view  concerning  God,  that  our  Lord 
too  Jesus  Christ  is  the  Truth,  and  in  Him  is  no  lie.     Even  as 

David  also,  prophesying  His  Birth  of  the  Virgin  and  His 
J^^       Resurrection  from  the  dead,  saith.  Truth  hath  spnmg  out 
'  of  ths  earth.    And  the  Apostles  too,  being  disciples  of  the 


After  thebf' fwrUasy  none  do,  nor  doth  Christ         211 

IVuth^  are  apart  from  all  lying :  for  lying  hath  nd  fellow- 
ship with  the  Truths  as  darkness  hath  no  fellowship  with 
b'ght^  but  the  presence  of  the  one  excludes  the  other.  Oar 
Lord  therefore^  being  the  Tmth^  told  no  lie :  and  whom  He 
knew  to  be  the  offspring  of  decay^  him  of  oonrse  He  wonld 
not  own  as  Grod;  yea  as  Qod  of  all^  and  the  supreme  Eing^ 
and  His  own  Father  : — ^the  perfect  speaking  so  of  the  im« 
perfect,  the  spiintual  of  him  who  is  merely  animal.  He  in 
the  Fleroma  of  him  without  the  Pleroma.  Nor,  would  His 
Disciples  name  any  other,  God,  or  call  him  Lord,  save 
Him  Who  is  truly  God  and  Lord  of  all:  not  as  these 
say,  vainest  as  they  are  of  all  Sophists;  that  the  Apostles 
framed  their  teaching  hypocritically  according  to  the  ca- 
pacity of  their  hearers,  and  their  answers  according  to 
the  prejudices  of  those  who  enquired  of  them ;  with  the 
blind  discoursing  blindly  according  to  their  blindness,  and 
with  the  sick  according  to  their  sickness,  and  with  the 
emhg  according  to  their  error: — ^that  to  such  as  imagi- 
ned the  Creator  to  be  the  only  God,  they  proclaimed  Him, 
but  for  those  who  are  capable  of  the  Father  Who  cannot 
be  named,  they  framed  by  parables  and  riddles  the  unut- 
terable mystery:  so  that  the  Lord  and  the  Apostles  put 
forth  their  instruction,  not  as  the  very  Truth  is,  but 
feignedly,  and  according  as  one  could  receive  it. 

But  this  were  not  to  heal,  nor  to  quicken,  but  rather     §  2. 
to  aggravate  and  heighten  their  ignorance.     Yea,  we  shall  ^^p^^. 
find  the  Law  more  real  than  all  this,  pronouncinfif  as  it  clan's  ha- 
does  a  curse  on  every  one,  who  gmdes  amiss  the  blind  mch  tibe 
in  his  way.     For  the  Apostles,  who  were  sent  to  find  the  Deu^* 
erring,  and  for  the  sight  of  those  who  saw  not,  and  for**^**^ 
the  healing  of  the  sick,  did  of  course  speak  to  them  not 
according  to  their  momentary  notion,  but  as  the  mani- 
festation of  the  truth  required.     For  neither  would  any 
men  be  doing  rightly,  should  they  encourage  blind  per-^ 
sons,  just  on  the  point  of  being  carried  headlong,  to  abide 
in  that  most  perilous  way,  as  if  it  were  in  truth  the  right 
way,  and  as  if  they  would  come  to  a  good  end.     But  what 

Physician,  wishing  to  heal  his  patient,  would  do  according 

p  2 


God  ifie  Son  God.  218 

the  droTimcision  and  the  nnciroamcifiion ;  enlarging  Japhet  Gen.  iz. 
and  setting  Ilim  in  the  honse  of  Shem. 

Neither  therefore  the  Lord,  nor  the  Holy  Ghost,  nor  the   Chaf. 
Apostles,  would  at  any  time  have  named  him  who  was  not  — 7-y — 
God,  Grod  in  the  definite  and  absolute  sense  of  the  word,  God  Om 
had  He  not  been  truly  God :  nor  would  they  have  called 
any  one  in  hig  proper  person  Lord,  but  Him  Who  rules 
over  all,  God  the  Father,  and  His  Son,  Who  receiyed  from 
His  Father  the  dominion  of  all  creation,  as  it  is  in  the 
saying.  The  Lord  said  wrdo  my  Lord,  Sit  Thou  on  My  Bight  Pi*  ox«  !• 
Hand,  until  I  make  Thme  enemies  the  footstool  of  Thy  Feet, 
For  it  signifies  that  the  Father  spoke  to  the  Son :  giving 
Him  the  inheritance  of  the  Gentiles,  and  subduing  under  £f-  ^^  ^ 
Him  all  enemies.     The  Father  then  being  really  Lord,  and 
the  Son  being  really  Lord,  well  hath  the  Holy  Ghost  mark- 
ed them  with  the  title  of  Lord. 

And  again  in  the  destruction  of  Sodom  the  Scripture  InitaaoM 
saith.  And  the  Lord  ramed  on  Sodom  <md  Oomorrh>a  fire  Gen.  xix. 

.    24. 

and  hrvmstone  from  the  Lord  ovl  of  Hea/oen.     For  here  it 
is  meant  that  the  Son,  Who  also  conversed  with  Abra-  . 
ham,  received  power  from  the  Father  to  judge  the  Sodo- 
mites for  their  iniquity. 

The  same  is  the  tenor  of  the  following :  TTiy  Throne,  0  ?^J^* 
Ood,  is  for  ever ;  a  rod  of  guidance  is  the  rod  of  Thy  King^^ 
dom.  Thou  hast  loved  righteousness  and  hated  iniquity, 
there/ore  Ood,  Thy  Ood,  liath  anointed  Thee.  Thus  hath 
the  Spirit  sealed  both  with  the  title  of  God,  as  well  Him 
Who  is  anointed,  the  Son,  and  Him  Who  anoints,  i.  e.,  the 
Father. 

And  again,  Qod  stood  i/n  the  congregation  of  Qods,  and  ?jvj,  - 
in  the  midst  He  judgeth  among  Oods.    He  speaketh  of  the 
Father  and  the  Son,  and  of  those  who  have  received  Adop- 
tion :  now  these  are  the  Church.     For  this  is  the  congre- 
gation of  God,  which  God,  i.  e.,  the  Son,  did  by  Himself 
gather  together.     Concerning  whom  again  He  saith.  The  If  •.hi. 
Ood  of  Oods,  the  Lord,  hath  spoken,  and  called  the  world. 
What  God  ?   He  of  Whom  he  said,  Ood  vnll  come  evident-  lb.  8. 
ly,  even  our  Ood,  and  will  not  keep  silence :  i.  e.,  the  Son^ 


214  The  Son  God  :  Oods  so  eaUed  who. 


BooK.8.  Wlio  in  His  Manifestation  cometh  unto  men;  Wlio  saithj  J 
ImuIxt,  openly  appeared  imto  Viem  who  seek  Me  not.  And  of 
Pt.  what  Gk)d8f  Those  to  whom  He  saith^  I  said,  Ye  are  Oods, 
^^^^^^  ^  and  aU  children  of  the  Most  High :  to  Ihose  namely^  who 
Rom.TiiL  have  won  the  graoe  of  Adoption^  whereby  we  ery,  Abba 
"•  Father. 

^  2.  No  one  Iherefore  besides^  as  I  said  before^  is  named  God, 
m/imd  ^'  entitled  Lord^  except  Him  Who  is  God  and  hori.  of 
the  Son  all;  Who  said  also  to  Moses^  I  am  that  I  am:  And  thus 
One  to  sh^alt  thou  say  unto  the  cMldren  of  Israel,  I  AM  haih  sent 
Exod.  iS^'^  ^^^  yo^'* — cuid  His  Son  Jesos  Christ  our  Lord^  Who 
^^  makes  the  believers  in  His  Name  Sons  of  God.    And 

Ib,&  Bgaiuj  where  the  Son  is  speaking  to  Moses^  I  am  come 
down,  saith  He^  to  deliver  this  people.  For  it  is  He  Him- 
self Who  came  down,  and  went  np,  for  the  salvation  of 
men.  By  Ihe  Son,  therefore.  Who  is  in  the  Father,  and 
hath  in  Him  the  Father,  He  Who  IS,  is  declared  to  be 
God;  the  Father  bearing  witness  to  the  Son,  and  the  Son 
Ibe.  Tiffl.  announcing  the  Father.  As  Esaias  also  saith :  Both  I, 
^^'  saith  he,  am  witness,  saith  the  Lord,  and  My  Servami  Whom 

I  have  chosen,  that  ye  may  know,  a/nd  believe,  and  under" 
stand,  that  I  am  He. 
k  3.         But  when  Scripture  names  those  who  are  not  Gh)ds,  it 

S<^^tiire  ^^^®  ^^*'  ^  "^  ®^^  before,  signify  that  they  are  altogether 
di^ot    Gods,  but  with  some  addition,  and  indication  whereby  they 
PlxcyL  are  shewn  not  to  be  Gk>ds.    As  in  David:   The  Oods  of 
Dent.  yi.  ^^  Heathen  a/re  images  of  Demons.    And,  Strange  Oods  ye 
i^^'o**  ^hall  not  follow.    For  by  saying,  the  Oods  of  the  Hea^then, 
(now  the  Heathen  know  not  the  true  God),  and  by  nam- 
ing them  strange  Oods,  he  hath  taken  away  their  being 
as  Gods.     But  in  that  which  stands  in  his  own  person,  he 
saith  of  them.  They  a/re  indeed,  so  he  speaks,  images  of 
Isa.  zUt.  devils.    And  Esaias,  Confounded  be  all  they  that  blaspheme 
I^XX.      Ood,  amd  graA)e  things  without  profit;  and  I  am  witness, 
saith  the  Lord.    He  hath  taken  away  their  being  as  Gods> 
but  the  term  alone  he  uses  for  this  purpose,  that  wo  may 
know  what  he  is  speaking  of.     And  the  very  same  doth 
Jor.x.ll.  Jeremias  also :  The  Oods,  saith  he,  which  made  not  Heaven 


S.  IrenoBU^  prayer*    8.  Patd  distinguishes.        215 

a/nd  Ewrth,  let  them  perish  from  the  ea/rth,  which  is  wnder 
the  Heaven.    Thus  by  adding  their  perdition^  lie  signifies 
tiiem  not  to  be  Gods.    And  Elias  again^  all  Israel  being 
convoked  to  Mount  Carmel,   willing  to  turn  them  from 
idolatry^   saith  unto  them^  How  long  will  ye  haU  upon  1  Kings 
both  thighs^  t    If  the  Lord  Chd  is  one,  come  after  Him.imdb*^ 
And  again  over  the  burnt  offering  thus  he  speaks  to  the  '^  ^ 
Priests  of  the  Idols^  Ye  shaU  caU  upon  the  nams  of  yowr  ib.  24, 
OodSf  a/nd  I  will  call  upon  the  Name  of  the  Lord  my  God; 
and  the  Ood   Who  wiU  hear  this  day,  He  is  Qod,     The 
Prophet,  I  say,  in  so  expressing  himself,  while  he  proves 
those  not  to  be  Gods,  who  among  these  were  thought  to 
be  Gh)ds :  he  turns  them  towards  that  Gt>d,  Who  was  both 
believed  by  him,  imd  was  truly  Gh)d;  on  Whom  also  he 
was  calling  in  prayer,  0  Lord  Qod  of  Abraham,  Ood  of  lb.  88. 
Isaac,  and  Ood  of  Jacob,  hear  me  this  day ;  and  let  dli 
this  people  understcmd,  that  Thou  art  Ood  of  Israel. 

And  I  tiierefore  call  on  Thee,  O  Lord  God  of  Abraham,     &  4. 
and  God  of  Isaac,  and  God  of  Jacob  wid  Israel,  Who  art  ^~^^ 
the  Father  of  our  Lord  Jesus  Christ :  O  God  Who  by  the  ©▼«  hw 
multitude  of  Thy  mercy  hast  been  well  pleased  in  us,  that 
we  may  know  Thee; — ^Who  hast  made  Heaven  and  Earth, 
Who  art  Lord  of  all.  Who  art  the  only  and  tnje  Gk)d,  over 
Whom  is  no  other  God; — ^by  our  Lord  Jesus  Christ  do 
Thou  bestow  the  command  also  of  the  Holy  Spirit :  Grant 
to  every  one  who  reads  this  writing,  to  acknowledge  Thee, 
that  Thou  art  the  only  Gh)d;  and  to  be  strengthened  in 
Thee,  and  to  withdraw  &om  all  heresy,  all  godless,  all 
impious  opinions.  ^■^*  ^*  ^ 

And  the  Apostle  Paul  too,  saying,  For  if  ye  did  service     §  5. 
to  those  which  were  not  Oods,  now  that  ye  know  Ood  or  ra-  ^Btin©-* 
iher  a/re  hnoum  of  Ood.  hath  separated  those  who  were**°"*^« 
not,  from  Him  Who  is  God.    And  again,  speaking  of  An-  Mosc' 
tichrist,  wlu)  opposeth  (so  he  speaks)  and  exaUeth  him^  2  Thess. 
self  above  all  that  is  caMed  Ood,  or  that  is  worshipped;  he^^ 
means  those  who  are  called  Gods  by  such  as  are  ignorant 
of  Grod,  i.  e.,  the  idols.     For  as  the  Father  of  all  is  called    . 
God,  and  is  so ;  so  not  above  Him  shall  the  Antichrist  be 


216       AU  Holy  Borypiwre  cmd  B.  PmU  teU  One  God. 

Book  8.  exalted  but  above  those  who  are  called  Gbda^  and  ar^  not 

1  Cor.      ^'    -^^  ^^^  ^®  tratb  of  this^  Paul  himself  saith^  Now  we 

^^  ^'~^-  know  that  cm  idol  is  nothing,  cmd  that  there  is  no  Ood  buit 

one.    For  though  there  he  that  cure  caUed  Oods,  whether  in 

Heaven  or  on  Earth,  to  ue  there  is  hwt  one  Chd,  the  Fcdher, 

of  Whom  cure  aXL  things,  cmd  we  for  Hvm;  cmd  one  Lord 

Jesus  Christ,  by  Whom  are  all  things,  and  toe  by  Him. 

Thus  he  hath  distinguished  and  separated  those  who  ape 

called  Gods^  and  are  not  so^  firom  the  one  God  the  Fatiiier, 

of  Whom  are  all  things;  and  in  his  own  person  he  did 

most  earnestly  confess  one  Lord  Jesus  Christ.    But  as  to 

the  sayings  Whether  in  Hea/ven  or  in  Earth;  it  is  not  as 

they  expound  it^  that  he  speaks  of  the  firamers  of  the 

Dent  T.   "^o^l^j  ^^^  ^^  resembles  what  was  spoken  by  Moses :  Thou 

^  shalt  not  make  to  thyself  any   likeness  to  he  a  Ood,  of 

whatsoever  things  cure  in  heaven  above,  or  in  the  ecurth  be^ 

necuth,  or  in  the  wcuters  under  the  ecurth.    And  what  those 

Ib.iT.19. ^'^^^  which  are  in  Heaven,  He  Himself  explains:  Lest  cd 

any  time,  saith  he,  looking  wp  to  Heaven,  and  seeing  the  Sun 

and  the  Moon  and  the  Btcurs,  and  all  the  garnishing  of  Hect* 

^  ven,  thou  erringly  adore  them  and  serve  them.    And  Moses 

too  himself  being  a  man  of  God,  iihough  he  were  given 

Ez^yiLi.  ^  1>6  ^  God  before  Pharaoh,  yet  is  he  not  named  truly 

Ps.  CT.     I'ord*  ^or  is  he  styled  God  by  the  Prophets ;  but  Moses,  the 

j^'h  i  Q.fa^^hf^^  servant  and  slave  of  Ood, — so  he  is  called  by  the 

Yiii.  81.  '  Spirit,  and  truly  he  was  so. 

Chap.       ^^^  whereas  they  urge  that  Paul  in  the  2nd  to  the  Cor- 

.  J^^'    inthians  expressly  said.  In  whom  the  Ood  of  this  world 

s.  Paoi'f  ^^  blinded  the  mmds  of  the  unbelieving :  and  affirm  that 

howto be  *^®  ®^^  ^^  *^  world  is  one,  and  He  another,  Who  is  over 

undor-     all  principality,  and  beginning,  and  power:  it  is  not  our 

8  Cor.  lY.  fault,  if  those,  who  say  they  know  the  mysteries  that  are 

higher  than  God,  have  not  the  skill  so  much  as  to  read 

Paul.    For  should  ejij  one  (according  to  Paul's  custom  of 

using  transpositions  ®,  as  we  have  proved  also  elsewhere 

from  many  instances)  read  as  follows :  In  which  Ood:  then 

making  a  slight  distinction  and  a  moderate  pause,  should 

e  "hyperbads."  The  Translator  gives    Hyperbata  as  an  sltematiye  rendering.  B. 


8i  PmU  uses  trwnsposiUans.  217 

read  what  remains  together^  and  as  being  all  one^  He  Juxth 
blinded  the  minds  of  the  unbelieving  of  this  world,  he  will 
find  it  true,  tlie  saying  coming  to  this:  Ood  hcUh  blinded 
{he  minds  of  the  tmbelieving  of  this  world.  And  this  is 
shewn  by  tiiie  pnnotnation.  For  Paul  saith  not^  ''The  Qod 
of  this  world/'  as  thongh  he  knew  of  some  other  above 
Him ;  but  Gk)d  indeed  he  hatiii  confessed  to  be  Qod^  bnt 
of  the  nnbelieving  of  this  world  he  saith^  that  they  shall 
not  inherit  the  futmre  age  of  incorruption.  But  how  Qod 
blinded  the  minds  of  them  which  believe  not,  we  will  shew 
from  Paul  himself  in  the  progress  of  our  disoonrse,  that 
we  may  not  at  present  call  away  onr  attention  to  a  distance 
from  the  subject  in  hand.  ^  %^ 

Now  that  the  Apostle  does  often  use  Transpositions,  Ss^^ 
through  the  rapidity  of  his  discourses,  and  the  vehemency  £^' 
of  the  Spirit  that  is  in  him,  we  may  ascertain,  as  from  aitioiu 
many  other  passages,  so  particularly  in  that  to  the  Gkda-  OaLia. 
tians,  where  he  says.  What  then  doth  the  Law  of  actions  f 
It  was  settled,  wntil  the  seed  come,  to  which  the  promise  was 
made,  ordained  by  Angels  in  the  hand  of  a  Mediator.    For 
the  connexion  is  thus  made  out:    What   then  doth  the 
Law  of  actions  ?     Ordained  by  Angels,  it  was  settled  in  the 
hand  of  a  Mediator,  v/ntU  the  seed  come,  to  which  the  pro^ 
mise  was  m^ide. 

And  again  in  the  second  to  the  Thessalonians  he  saith,  BThest. 
speaking  of  Antichrist,  And  then  shall  the  Wicked  One  be 
revealed,  whom  the  Lord  Jesus  Ohrist  shall  slay  with  the 
spirit  of  His  Mouth,  and  He  shall  destroy  toith  the  pro- 
sence  of  His  coming,  him  whose  coming  is  after  the  work* 
ing  of  Satan,  with  all  power  and  signs  a/nd  lying  wonders. 
For  here  too  the  connexion  of  the  words  is  this :  And  then 
shall  the  WicUbd  One  be  revealed,  whose  coming  is  after 
the  working  of  Satan,  with  all  power,  and  signs,  and  lying 
wonders:  whom  the  Lord  Jesus  Ohrist  shall  slay  with  the 
Spirit  of  His  Mouth,  and  destroy  with  the  Presence  of  His 
Coming.  For  it  is  not  the  Coming  of  our  Lord,  which 
he  affirms  to  take  place  after  the  working  of  Satan,  but 
the  coming  of  the  Wicked  One,  whom  we  also  call  Anti- 


218  Mammon  not  our  Master. 

Book  8.  Christ.  Exoept  then  70a  pay  attention  to  the  maimer  of 
readings  and  mark  clearly  the  intervals  for  breathing,  in 
the  statement,  the  expression  will  not  only  be  absurd, 
but  blasphemons,  you  reading  as  though  the  coming  of 
the  Lord  were  according  to  tiiie  working  of  Satan. 

As  therefore  in  such  places  the  transposition  should  be 

indicated  by  the  way  of  reading,  and  the  sense  of  the 

Apostle  kept  consistent  with  itself,  so  in  tiiie  other  plaoe 

too  ^e  read  not  ths  Ood  of  this  world,  but  Gk>d,  Whom 

we  tmly  eall  Gk>d;  but   concerning  the  nnbelieying  and 

blinded  ones  of  this  world  we  dball  imderstand  him  to  say^ ' 

that  they  shall  not  inherit  the  coming  age  of  life. 

^^^^       By  the  solution  then  of  this,  like  their  other  cavils,  it  is 

▼m*    clearly  shewn,  that  neither  the  Prophets  nor  the  Apostles 

"Ye  can-  ®^®^  named  or  entitled  any  one  God  or  Lord  besides  the 

n^terre  true  and  only  God.    Much  less  the  Lord  Himself;  Who 

mam-      also  directs  the  things  which  a/re  Ocesar^s  to  be  rendered 

8.  Matth.  ^^^  0<Bsa/r,  and  the  things  of  Ood  unto  Ood  :*  Cedsar,  you 

^^^^'   see.  He  entitles  Caesar,  but  Qod  He  acknowledges  to  be 

Ib.TLa4.  (3t)d.  Li  like  manner  that  saying  of  His,  Ye  carmot  serve 

two  Masters,  He  Himself  interprets,  saying.  Ye  cannot  serve 

Ood  a/nd  Mammon :  first  acknowledging  Gk>d  as  Qod,  then 

naming  Mammon,  according  to  what  it  really  is.    It  is  not 

that  He  calls  Mammon  Master,  when  He  saith.  Ye  ceui- 

not  serve  two  Masters :  but  He  teaches  that  the  disciples, 

being  servants  of  Qod,  are  not  subject  to  Mammon,  nor 

8.  John    ruled  by  him  as  master.     For  whosoever,  saith  He,  com^ 

^^^    fnitteth  sin,  is  ths  servami  of  sin.    As  therefore  He  calls 

them  who  serve  sin,  6in's  slaves,  yet  does  not  denominate 

Sin  itself  a  Qtod :  so  those  also  who  serve  Mammon  He 

calls  slaves  of  Mammon,  without  calling  Mammon  a  Qod. 

But  Mammon  is*,  in  the  Jewish  speech,  '(which  also  the 

Seunaritans  use)   ''covetous,  .and  wanting  to  have  more 

than  one  oughf':  (but  in  the  Hebrew  the  syllable  Mam 

is  used  as  a  Prefix) :  or  it  signifies  ''  gluttonous,''  i.  e., 

one  who  cannot  refirain  from  inordinate  eating.    Li  respect 

therefore  of  both  its  meanings,  we  cannot  serve  Gt)d  and 

Mammon. 


The8W(mgnot9i^(mgfthsBi^(mgeT,ths8<mW^  219 

Again,  having  called  the  Devil  a  strong  ma/n,  not  altoge-     $  2. 
'thei",  bnt  as  compared  with  ns,  the  Lord  declares  Himself  strong,  to 
to  be  strong  over  aU  things,  and  in  leaUtj,  saying.  That  ^»> 
one  cannot  in  any  other  way  spoil  the  goods  of  the  strong  J^c^     • 
man,  except  one  first  bind  the  strong  man  himself;  and  then^^^ 
he  iffiU  spoil  his  h(mse.     (Now  his  goods  and  his  house  we 
were,  so  long  as  we  were  in  apostasy;  for  he  treated  ns 
as  he  pleased,  and  the  unclean  spirit  abode  in  ns.)     For 
not  against  him  who  was  binding  him,  and  spoiling  his 
honse,  was  he  strong:  bnt  against  those  who  were  at  his 
disposal,  even  Men :  because  he  had  caused  their  judgment 
to  depart  from  God.    Whom  the  Lord  delivered,  as  Jere- 
miah also  saith.  The  Lord  hath  redeemed  Jacob,  and  raf»- Jer.zxxL 
somed  him  from  the  ha/nd  of  him  that  was  stronger  than  he. 

If  now  He  had  not  mentioned  the  Person  who  binds  him 
and  spoils  his  goods,  but  had  only  called  him  by  this  name. 
Strong,  the  Strong  Man  might  be  invincible.  But  He 
hath  added  besides  one  holding  him  down:  for  he  who 
binds,  holds,  while  he  wlio  is  bound,  is  holden. 

And  this  He  hath  done  without  drawing  a  comparison. 
So  as  not  to  Set  against  the  Lord  His  slave,  being  apostate. 
For  not  he  alone,  but  also  not  any  one  of  the  things  which 
are  created  and  are  in  subjection,  shall  be  compared  unto 
the  Word  of  God,  by  Whom  all  things  were  made;  Who 
is  our  Lord  Jesus  Christ. 

For  as  to  the  fact,  that  whether  they  be  Angels  or  Arch-     $  3. 
angels,  or  Thrones,  or  Dominions,  they  were  both  created  crbator 
and  made  by  Him  Who  is  Gtod  over  all,  through  His  Woed:  ^^^ 
this  John  hath  signified  as  follows :  Having  spoken  of  the  pod  A- 
Word  of  God,  that  He  was  in  the  Father,  he  added,  AU  s.  John 
tilings  were  m>ade  by  Him,  cmd  without  Him  was  nothing  ^  ^ 
m^ade.    David  also  having  counted  His  Praises,  and  spe- 
cially all  that  we  have  specified,  and  the  Heavens,  and  all 
the  powers  therein,  added — For  He  commamded  a/nd  they  Pa.  ^ 
were  created;  He  spake,  and  they  were  made.     Whom  then 
did  He  command?    His  own  Word,  of  course;  through 
Which,  saith  He,  The  Heavens  were  established,  and  by  the  Pa. 
Spirit  of  Hie  Mouth  all  the  might  thereof 


220    Ths  creaJbwre  not  Ood.    H.  Bor'a  toitneaa  wiwarying. 

Books.  Again,  how  that  He  did  Himself  make  all  things  freely. 
Pi.  ezT.  and  as  He  wonid,  David  saith  again^  Bid  awr  Ood  is  in  the 
Sea/vens  above,  and  in  the  Earth  He  JuUh  done  all  things 
whatsoever  He  wiUed.  Now  the  things  which  were  estab- 
liahed,  are  different  from  Him  Who  established  them^  and 
those  whidh  were  made,  from  Him  Who  made  them.  For 
He  is  Himself  unmade,  and  without  beginning,  and  without 
end,  and  wanting  nothing.  Himself  sufficient  unto  Himself, 
and  moreover  bestowing  on  all  other  things  the  very  gift 
of  existence :  but  the  thmgs  which  were  made  by  Him,  re- 
ceived a  beginning.  Now  whatever  received  a  beginning, 
and  may  undergo  dissolution,  and  are  subject,  and  stand  in 
need  of  Him  Who  made  them,  must  of  absolute  necessity 
have  a  different  name  even  with  such  as  have  but  a  little 
sense  to  make  such  distinctions:  so  that  He  indeed  Who 
made  all,  with  His  Word,  is  justly  called  Gbd  and  Lord 
alone;  but  when  we  come  to  the  things  which  were  made^ 
they  ought  not  to  share  in  the  same  title,  nor  have  they 
justly  a  right  to  assume  that  Title,  belonging  as  it  does  to 
the  Creator. 
Crap.  This  therefore  being  plainly  shewn,  (and  it  will  be  shewn 
.  ^^' —  yet  more  plainly,)  That  neither  the  Prophets,  nor  the  Apoa- 
OiM  God  ^^^9  ^^^  ^^  Lord  Christ  in  Hid  own  person,  confessed  any 
other  Lord  or  God,  but  Him  Who  in  the  primary  sense 
is  G-od  and  Lord ;  the  Prophets  first  and  Apostles  confess- 
ing the  Father  and  the  Son,  but  naming  no  other  as  Gbd, 
nor  confessing  Him  as  Lord ;  and  the  Lord  Himself  after- 
wards delivering  to  the  Disciples  the  Father  only  as  Gt>d 
and  Lord,  Him  Who  alone  is  Gt)d  and  Sovereign  of  all : — - 
we,  if  at  least  we  are  His  Disciples,  must  follow  their  state- 
ments, the  tenor  of  which  is  as  follows. 

That  Matthew  the  Apostle,  knowing  that  He  is  one  and 
G«i.zzfi.the  same  God,  Who  made  the  promise  to  Abraham,  that 
^*  He  would  make  his  seed  as  the  stars  of  Heaven,  and  Who 

called  us  by  His  Son  Christ  Jesus  from  the  worship  of 
stones  to  ihe  knowledge  of  Himself — ^that  what  was  no 
Rom.  be.  people  might  become  a  people,  and  she  who  was  not  be- 
**•        *  loved,  beloved  ; — ^he  saith  that  John,  preparing  the  way 


8.  Matthew^s  witness  the  same  wUh  ike  0.  T.       221 

for  Christy  said  to  certain^  who  wliile  they  gloried  in  their 
kindred  after  the  flesh,  had  their  minds  discolonred  and 
filled  with  aQ  kinds  of  mischief,  imd  to  whom  he  was 
preaching  snch  repentance  as  should  recall  them  from  mis- 
chief : — 0  generation  ofvypers,  who  hath  warned  you  to  flee  S.  Mi^tb. 
from  the  wrath  to  come  ?    Bring  forth  therefore  fruits  meet 
for  rep^ntamce.    And  think  not  to  say  within  yourselves, 
We  have  Abraham  to  owr  father:  for  I  say  unto  you^ 
that  Ood  is  able  of  these  stones  to  raise  up  chUdren  unto 
Abraham.    He  was  preaching  to  them,  therefore,  repen- 
tance in  that  sense,  in  which  the  word  is  related  to  moral 
guilt:   but  he  was  not  announcing  another  Gx>d,  besides 
Him  Who  had  made  the  promise  to  Abraham :  I  mean, 
that  Forenmner  of  Christ,  concerning  whom  again  Mat- 
thew saith,  and  in  like  manner  also  Lnke ;    For  this  isheJh.ti 
which  was  spoken  of  by  the  Lord  through  the  Prophet,  The 
voice  of  one  crying  in  the  wHdemess,  Prepa/re  ye  the  way  of 
the  Lord,  ruake  straight  the  paths  of  owr  Ood.    Every  valley  s.  Luko 
shail  be  filled,  and  every  motmtain  a/nd  hill  shall  be  brought       ' 
low,  and  the  crooked  shall  be  made  si/raight,  a/nd  the  rough 
into  smooth  ways :  and  all  flssh  shall  see  the  salvation  of 
Ood,    He  is  one  therefore  and  the  same  God,  the  Fa- 
ther of  onr  Lord,  Who  both  promised  by  the   Prophets 
to  send  His  Forenmner,  and  made  His  salvation,  i.  e.^ 
His  Word,  to  become  visible  unto  all  flesh.  Itself  also 
incarnate,  that  in  all  things  He  might  shew  Himself  their  Christ 
King.     For  it  was  meet  that  the  subjects  of  judgment  JjJ"°*** 
should  see  their  Judge,  and  know  Him  by  Whom  they^"J**J^ 
are  judged :  and  it  was  meet  that  the  beings  which  ob« 
tain  glory,  should  know  Him  Who  bestows  on  them  the 
gift  of  glory. 

And  again,  speaking  of  an  Angel,  Matthew  saith.  The    ^  2; 
Angel  of  the  Lord  appeared  unto  Joseph  in  sleep.     Of  what  f  *^^^ 
Lord,  he  himself  explains;  That  it  migJd  be  fulfiUed  ^^i<^it\K 
was  spoken  of  the  Lord  by  the  Prophet,  Out  of  Egypt  have. 
I  called  My  Son,     Behold,  a   Virgin  shall  conceive,   and  lb.  i.  28. 
Jbnng  forth  a  Son,  and  they  shall  call  His  Name  Emmawael^ 
which  beings  interpreted  is,  Ood  with  us.     Of  Him,  Who  is 


222  The  Magi  worshipped,  Isaiah  foretold  Cfhiist  {he  Word. 

Book  8.  Emmanuel,  bom  of  the  Yirgin^  David  said,  ZWn  not  away 

Pi.         the  face  of  Thy  Christ,    The  Lord  swore  unto  David  the 

10, 11.      Truth,  a/nd  wUt  not  despise  him.  Of  the  fruU  of  thy  body 

Pa.  Ixxri.  shaU  I  set  upon  thy  seat.    And  again,   Ood  is  hnoum  in 

^  ^        Jewry,  and  His  place  is  formed  in  peace,  and  His  hahiiO' 

turn  in  8ion.    One  therefore  and  the  same  God  is  He, 

Who  was  preabhed  by  the  Prophets,  and  annonnced  by 

the  Gbspe],  and  His  Son  Who  is  of  the  fimit  of  David's 

body,  i.  e.,  of  David  by  the  Virgin,  and  Emmanuel :  Of 

Whose  Star  also  Balaam  for  his  part  did  thus  prophesy. 

Num.      -^  ^tar  shall  dawn  out  of  JoMb,  amd  a  chief  shaJl  arise  out 

*^'  ^^*  of  Israel :  and  Matihew  again  saith,  that  the  Wise  men 

8.  Mattfa.  coming  firom  the  east  said.  We  have  seen  His  Star  in 

^^       the  East,  and  wre  came  to  worship  Him:  aad  that  being 

brought  safe  by  a  Star  into  the  House  of  Jacob  to  Em- 

Giftaof    manuel,  did  by  the  gifts  which  they  offered  shew.  Who 

wiJtii«f^®  was.  Who  received  their  adoration:  by  the  Myrrh 

ngnified  first,  because  it  was  He,  who  should  die  and  be  buried 

for  the  perishable  race  of  man :   Gk)ld  again,  because  He 

of. 8.       is  a  King,  of  Whose  Eangdom  there  is  no  end:   and 

33)^^   Frankincense  because  He  is  Gk)d,  Who  was  both  made 

of  If.  IzT.  known  in  Judea;,  and  displayed  unto   those  who  sought 

^'  Him  not*. 

&  3,         Again,  in  the  Baptism,  Matthew  saith.  The  Heavens  were 

ii.  i«L^'  ^^^^^  ^^^  Him,  amd  He  saw  the  Spirit  of  Ood  like  a 

Dove  coming  upon  Him.    And  lo  I  a  voice  from  Heaven, 

saying.  This  is  My  beloved  Son,  in  Whom  I  am  well  please 

ed.    For  it  was  not  Christ  who  then  came  down  on  Jesus ; 

nor  is  Christ  one,  and  Jesus  another:  but  the  Word  of 

Gbd,  Who  is  the  Saviour  of  all,  and  the  Lord  of  Heaven 

and  Earth,  Who  is  Jesus  (as  we  have  before  shewn).  Who 

T*jti.      also  took  flesh,  and  was  anointed  by  the  Father  with  the 

iSSh      Spirit,  He  became  Jesus  Christ;   as  also  Esaias  saith: 

1"^     There  shaU  corns  forth  a  rod  from  the  root  of  Jesse,  and  a 

flower  shaU  grow  up  out  of  his  root;  and  the  Spirit  of  Ood 

*  And  MaUhgw  again—wught  Him  Ms.  (Add.  12157  fol.  200).    They  are 

fio#.    These  words  are  cited  by  Severus  likewise  gtven  in  another  Syriac  Ms.  Vide 

f  quoted  aboye  p.  171)  and  are  extant  in  Mr.  Hanrey  Vol.  ii.  p.  486.    £• 
tne  British  Museum  in  the  same  Syrisc 


Isaiah? s  prophecy ,  8.  LuJce's  testimony.  223 

skaJl  rest  upon  Him,  the  Spirit .  of  wisdom  cmd  understand^ 
ing,  the  Spirit  of  cownsel  and  might,  the  Spirit  of  hnoW" 
ledge  a/nd  godJmess  ;  amd  the  Spirit  of  the  Fear  of  the  Lord 
shall  jUl  Him.  He  shall  not  judge  according  to  reputation, 
nor  according  to  talk  shall  He  rebuke,  but  to  the  lowly  He 
idU  judge  judgment,  a/nd  He  wiU  rebtike  the  renowned  ones 
of  the  eaHh. 

And  again  tlie  same  Esaias,  foreshewing  His  anointing 
and  the  purpose  of  it,  saith :  The  Spirit  of  Ood  is  upon  Me,  p^J^ 
hecanise  He  hath  anointed  Me;  He  hath  sent  Me  to  preach 
the  Oospel  to  the  meeh,  to  heal  the  IroTcen-heaHed,  to  announce 
remission  to  the  captives,  and  sight  to  the  blind,  to  proclaim 
the  acceptable  yea/r  of  the  Lord,  and  the  day  of  recompence,  to 
comfort  all  that  mourn.  For  in  tliat  the  Word  of  Qod  was 
Man,  of  the  root  of  Jesse,  and  a  Son  of  Abraham,  in  that 
respect  the  Spirit  of  Qod  rested  npon  Him,  and  He  was 
anointed  to  preach  the  Gk)spel  to  the  lowly.  And  in  that 
He  was  Gk)d,  He  judged  not  according  to  reputation,  nor 
according  to  talk  did  He  reprove.  For  He  had  no  need  that  8.  John 
one  should  witness  *  concerning  a  man,  hnowing  as  He  did 
of  Himself  what  was  in  man.  And  He  called  to  Him  all 
men  that  mourn,  and  giving  remission  to  those  who  hj 
their  sins  were  led  into  captivity,  released  them  from  those 
chains,  of  which  Solomon  saith.  Every  one  is  bound  by  Pror.  r. 
the  cords  of  his  own  sins.  The  Spirit  therefore  of  Qod  de« 
scended  upon  Him,  His  Spirit,  Who  had  promised  by  the 
Prophets  that  He  would  anoint  Him,  that  we  receiving  of 
the  abundance  of  His  anointing,  might  be  saved.  And 
thus,  for  his  part,  speaks  Matthew. 

And  Luke  the  follower  and  disciple  of  the  Apostles,  tell-   ^^'** 
ing  of  Zacharias  and  Elisabeth,  of  whom  according  to  ""T  {'^ 
Qod's  promise,  John  was  bom,  he  saith.  And  they  were^^ 
both  righteous  before  Ood,  walking  blameless  in  all  the  com^  S.  Lake 
mamdments  and  ordinances  of  the  Lord.    And  agaiu,  speak- 
ing of  Zacharias,  And  it  camie  to  pass,  while  he  was  execute  lb.  8,  9. 
ing  the  Priesi^s  office  before  Ood  in  the  order  of  his  course; 
a/xordmg  to  the  custom  of  the  Priesfs  office,  his  lot  was  to 

B  vdtnest,  Mr  HtLrrej  adds,  H,  to    Him,  on  the  antfaority  of  *two  MSS.  B. 


224  Ohrist  (he  Lord  told  of  ly  JoJtn  B.  &  Arehangel  Oabrid. 

Book  S.  present  vncense,  and  lie  came  to  sacrifice,  enJtervng  into  Oie 
Temple  of  the  Lord.    Thns  lie  siinply  and  absolutelj  and 
strongly  in  his  own  person  acknowledges  to  be  Gk>d  and 
Lord,  Him  Who  chose  ont  Jerusalem,  and  bestowed  the 
gift  of  the  law  of  priesthood;  to  whom  also  belongs  the 
Angel  Gabriel,  who  presides'  in  the  sight  of  the  Lord'. 
For  other  besides  Him  he  knew  none ;  for  had  he  had  un- 
derstanding of  some  more  perfect  Gk)d  and  Lord,  besides 
Him,  he  would  not  surely  have  'acknowledged  this  one, 
whom  he  knew  to  be  the  fruit  of  Decay,  as  being  abso- 
lutely and  entirely  Lord  and  Gbd:   as  we  have  before 
pointed  out. 
8.  Lukei.     And  in  speaking  of  John  too,  thus  he  saith :  For  he  ehaJl 
lb*.  18,     ^^  g^eoit  in,  the  sight  of  the  Lord,  amd  many  of  the  children  of 
17*  Israel  shall  he  convert  unto  the  Lord  their  Qod,  a/nd  he  shall 

go  before  in  His  sight  in  the  spirit  and  power  of  EUas,  to 
prepare  for  the  Lord  a  perfect  people.  For  whom  then  did 
lie  prepare  a  people,  and  in  the  sight  of  what  Lord  did  he 
become  great  ?  Of  course  in  His  sight  Who  said,  both  that 
&,  Matt,  •f^^  1^  something  more  than  a  Prophet,  and  that  among 
^  ®» ^'  those  horn  of  women,  none  is  greater  than  John  Baptist : 
who  also  prepared  the  people  for  the  Lord's  coming,  fore- 
warning his  fellow-servants  and  proclaiming  unto  them  re- 
pentance, that  they  might  obtain  remission  from  the  Lord 
in  person,  by  turning  themselves  unto  Him,  from  Whom 
they  were  estranged  by  reason  of  their  sins  and  evil  way : 
PtJviiLS.  ^  David  also  saith,  The  sinners  are  estranged  from  the 
wornb,  they  have  erred  from  the  birth.  And  therefore  by 
converting  them  to  their  Lord,  he  was  preparing  for  the 
Lord  a  perfect  people,  in  the  spirit  amd  power  of  EUas. 

12^        And  again  in  his  narrative  he  saith  of  the  Angel,  But 
ului.  at  the  same  time  the  Angel  Oabriel  was  sent  from  Ood, 
who  also  said  to  the  Virgin,  Fear  not,  Mary,  for  thou  hast 
-, '    *     found  favour  with  Ood.    And  of  the  Lord  he  saith,  Se  shall 
'  be  great,  and  shall  be  called  the  Son  of  the  Highest,  and 

;    '  PtaeMt.    The  Traiulator  gaye  hokU  ffrifs)  is  transposed  by  conjecture  from 

a  high  place  at  an  alternative  render-  the  beginning  of  the  sentence  to  the  end: 

ing.    E.  the  Translator  not  knowing  elae  how  to 

>  This  clause,  Qui  prseest  (6  irpof-  render  it. 


CpsiBT  reignethfor  ever,  promised  to  the  Fathers  by  Ood.  225' 

the  Lord  Ood  shall  give  unto  Him  the  Throne  of  His  Fa* 

ther  Bawd;  and  He  shall  reign  over  the  house  of  Jacob 

for  ever,  and  of  His  hingdom  there  shall  be  no  end.    But 

what  other  is  there^  who  in  the  house  of  Jacob  reign- 

eth  contiimally   for  ever,   save   Christ  Jesus  our  Lord^ 

the  Son  of  the  Most  High   Gk)d,   Which  Gbd  hj  the 

Law  and  the    Prophets  promised  to  make  His   Saving 

One  visible  to  all  flesh,  that  He  might  become  Son  of 

Man,  to  the  end  that  Msoi  also  might  become   Son  of 

God?    For  which  canse  Mary  also   exulting,   cried  out 

by  Prophecy  in  the  name  of  the  Church,  My  soul  doth  lb.  46^  47. 

nuignijy   the  Lord,   and  my  spirit  hath   reyoiced  in   Ood 

my  Saviou/r:  .  .  .  For  He  hath  taken  hold  of  Israel  jETw  ib.64^66. 

servant,  to  reniember  mercy,  as  He  spaJce  to  our  Fathers, 

to  Abraham  a/nd  his  seed  for  ever. 

By  these  then  so  numerous  passages,  the  Gk)spel  sets 
forth,  that  the  Gk)d  Who  spake  to  the  Fathers,  that  is  He 
Who  by  Moses  made  the  gift  of  the  Law,  by  which  gift 
of  the  Law  we  know  that  He  d^d  speak  to  the  Fathers,-* 
this  same   God   according  to  Hid   great   goodness  hath 
poured  out  mercy  upon  us:  in  which  mercy  the   Orient  lb. 78. 
from  on  high  hath  visited  us,  and  hath  appeared  to  them  lb.  79. 
that  were  sitting  in  da/rhness  and  the  shadow  of  death,  and 
hath  guided  owr  feet  into  the  way  of  peace.    Even  as  Za- 
charias  also,  ceasing  from  the  dumbness  which  he  had 
endured  because  of  unbelief,  and   replete  with  a  fresh 
and  new '  spirit,  began  to  bless  Gt)d  after  a  new  man-  >  novello 
ner.    For  now  were  at  hand  all  things  new,  the  Word 
after  a  new  manner  ordaining  for  Himself  sax  Advent  in 
the  flesh,  that  He  might  enroll  as  Gk>d's  own  that  man 
who  had  departed  fax  out  of  God.    Wherefore  they  were 
taught  also  of  a  new  mode   of  worshipping   God;  but 
not  surely  of  another  God,  since  there  is  ovs  Ood,   who  Rom.  iii. 
justifieth  ihe  Circumcision  by  Faith,  and  the  Undrcumd' 
sion  through  Fa/ith. 

Moreover,  Zacharias  was  saying  by  Prophecy,  Blessed    §  3. 
be  the  Lord  Ood  of  Israel,  for  He  hath  visited  a/nd  wrought  l'cs— 76. 
redemption  for  His  people :  and  haih  raised  up  a  horn  of 

Q 


226  The  knowledge  of  Salvation^  ihe  knowledge  of  Ohsibt. 

Book  8.  8<ih)(tUonfor  us  in  the  House  of  Mis  servcmt  Dcmd.  As  He 
epaJce  &y  (ke  mouth  of  His  holy  Prophets,  which  are  since 
the  world  hegcm.  Saivation  from  our  enemies  and  from  (he 
hand  of  aU  that  hate  us.  To  psrform  m^rey  with  owr  /o- 
ihers,  and  to  remember  His  holy  covenant:  the  oaih  thai 
He  swore  to  owr  fa/ther  Abraham,  that  He  would  grant 
unto  us,  that  we,  being  delivered  from  the  hand  of  the 
enemies,  might  serve  him  without  fear,  in  holiness  and 
righteousness,  in  His  sight  aU  our  days^    Then  he  saith 

70.^7^^  to  John^  And  thou.  Child,  shaU  be  called  the  Prophet  of 
the  Highest,  for  thou  shalt  go  before  the  face  of  the  Lord 
to  prepa/re  His  ways.  To  give  understanding  of  salvation 
unto  His  people,  for  the  remission  of  their  sins. «  For  this 
is  the  knowledge  of  salvation  which  was  wanting  to 
them,  that  namely  of  the  Son  of  Gk>d,  whiok  John  com« 

8.Jo]inLxnnnicated  when  he  said.  Behold  the  Lamb  of  Qod,  which 
taJceth  a/way  the  sin  of  the  world.  This  was  He  of  Whom 
I  said.  After  ms  cometh  a  Man,  which  was  caused  to  be 

lb.  16.  before  me,  for  He  was  prior  to  ms.  And  all  we  have  re* 
ceived  of  His  fulness. 

This  therefore  is  the  knowledge  of  salvation,  and  not 
another  God,  nor  another  Father,  nor  The  Deep,  nor  a 
Pleroma  of  80  ^ons,  nor  the  mother  of  an  Ogdoad :  but 
the  knowledge  of  salvation  was  the  knowledge  of  the 
Son  of  Gh)d,  Who  in  all  truth  both  is  called,  and  is  both 
Salvation  and  Saviour,  and  Saving  Might. 

^g-jg  First,  He  is  Salvation,  as  thus,  For  Thy  Salvation  I 
awaited  Thee  0  Lord.    And  again  He  is  the  Saviour: 

iM.  xn.    p^ji^i^  ^  Qq^  ig  ^  Saviou/r,  I  will  have  trust  in  Him. 

Ps.xeyiiL  Again,  He  is  Saving  Might,  as  thus :  The  Lord  hath  made 
Tcnown  His  saving  Might  in  the  sight  of  the  nations. 

For  He  is,  in  the  first  place,  the  Saviour,  in  that  He  is 
the  Son  and  the  Word  of  Gk)d,  next  He  is  Saving  Might 

Jfg^*  in  that  He  is  Spirit :  For  the  Spirit  of  our  face,  it  saith, 
is  Christ  the  Lord.    Lastly,  He  is  Salvation,  in  that  He  is 

8. John  Flesh:  For  the  Word  was  made  Flesh,  and  dwelt  among 
us. 

This  then  was  the  knowledge  of  salvation  which  John 


•  OHBidT  W(i8  bohij  the  Onosiie  forgers  do  hut  lie.      227 

wronght  in  those  wHq  practised  penitencej  and  believed 
in  the  Lamb  of  Oodj  Who  taketh  away  the  sin  of 'the 
world. 

Also  to  the  Shepherds  there  appea/red,  it  is  said,  the  Angel    ^  4. 
of  the  Lord  announcing  to  them  joy,  seeing  that  ihere  ie^^^^ 
horn  in  the  house  of  Da/oid  a  Scmour  which  is  Christ  the  ib.  ii« 
Lord.    Then  was  a  rtmUitude  of  the  hewvenly  host, praising  Ib.i8,x4 
Ghd  and  saying ,  Olory  to  Ood  in  the  highest,  and  on  earth 
peace  to  men  of  good  will. 

These  Angels,  the  Gnostic  forgers  say,  came  from  the 
Ogdoad,  and  manifested  the  descent  of  the  higher  Christ, 
Bnt  they  £all  to  the  ground  again,  in  saying,  that  the 
Christ  and  Saviour  who  is  above  was  not  bom,  but  rather 
after  the  Baptism  of  Him  who  came  of  the  Economy^ 
Jesus,  the  same  Christ  descended  on  Him  as  a  Dove. 
Therefore  by  their  account  the  Angels  of  the  Ogdoad 
speak  false,  in  saying.  To  you  is  horn  this  day  a  SwvioWf 
which  is  Ohrist  the  Lord,  in  the  city  of  Damd.  For  by 
their  account  neither  Christ  nor  the  Saviour  was  bom, 
but  that  Jesus,  who  comes  of  the  Economy,  who  belongs 
to  the  Framer  of  the  World,  upon  whom  after  His  Bap« 
tism,  i.  e.,  after  SO  years,  they  say  the  supernal  Saviour 
descended. 

And  why  did  they  add  the  clause.  In  the  cUy  of  David, 
except  to  announce  the  good  news  of  the  fulfilment  of  the 
promise,  which  Qt)d  made  unto  David^  That  of  the  fruit  ofpg. 
his  hody  is  an  everlasting  fiing  f    And  this  promise  was  JJ^ 
made  unto  David  by  the  Creator  of  this  universe,  as  Da- 
vid himself  saith.  My  help  is  of  the  Lord  Who  made  heamen  P*.  cxxi. 
and  eaaih.     And  again,  Jn  His  hand  are  the  ends  of  the  Pa.  xer. 
eaHh,  and  the  heights  of  the  mountains  are  Exs.    For  the  ^* 
sea  is  His  and  He  m>ade  it,  and  His  hands  founded  the 
dry  land.     0  come  let  us  worship,  and  faJi  down  hefore 
Him,  and  weep  hefore  the  Lord  Who  made  us,  for  He  is 
the  Lord  our  Ood. 

The  Holy  Spirit  is  expressly  declaring  by  David  to 
those  who  hear  Him,  that  there  will  be  some  to  scorn 
TTim  Who  formed  us.  Who  is  also  the  only  God.  .Where- 

Q  2 


228  OneQoi}wor8hdppedofold,andherebjfAf^ekand8hep 

Books,  fore  also  He  said  what  I  have  above  quoted^  impljing, 
That  yoa  must  not  err :  beside  Him  or  aboye  Him  is  no 
other  God,  Whom  we  ought  more  to  regard;  disposing 
ns  to  be  pioos  and  thankful  to  Him  Who  made  and  es- 
tablished xiB,  and  is  onr  nonrisher.  What  then  will  -be 
their  case,  who  have  devised  such  a  mass  of  blasphemies 
against  their  Maker  f 

Now  this  same  did  the  Angels  also.  For  in  that  which 
they  say,  Olory  to  Ghd  in  the  Highest,  cmd  an  Earth  Peace, 
they  did  by  these  expressions  glorify  Him  Who  is  Maker  of 
the  Highest,  i.  e.,  of  things  higher  than  the  Heavens,  and 
Framer  of  all  things  that  are  in  the  earth:  Who  to  His 
own  work,  i.  e.,  to  men,  sent  His  own  gracionsness  of 

8.  LvikB  salvation  from  Heaven.  Wherefore  also  the  Shepherds,  it 
is  said,  retwmed,  glorifying  Ood  in  aJl  things  which  they 
had  hea/rd  arid  seen,  even  as  it  was  told  unto  them.  For 
it  was  no  other  God  whom  the  Israelite  shepherds  were 
glorifying,  but  Him  Who  was  announced  by  the  Law 
and  ike  Prophets,  the  Maker  of  all  things.  Whom  also 
the  Angels  glorified.  But  if  the  Angels,  who  were  from 
the  Ogdoad,  were  glorifying  one,  the  Shepherds  another, 
then  error  and  not  truth  had  been  brought  down  to  them 
by  these  Angela  of  the  Ogdoad. 
(  5.        Once  more,  Luke  saith  of  the  Lord,  When  the  days  of 

22L24,  purification  were  completed,  they  conveyed  Him  to  JerusO' 
lem,  to  set  Him  before  the  Lord:  as  it  is  written  in  the 
Law  of  the  Lord,  That  everything  mcde  which  openeth  the 
worn])  shaU  be  called  the  Lord's  holy  thing :  and  to  give  a 
sacrifice,  according  to  what  is  said  in  the  Law  of  tJie  Lord, 
a  pair  of  turtle  doves,  or  two  young  pigeons :  in  his  own 
person  he  most  expressly  calls  Him  Lord  Who  made  this 

n.  enactment.    And  Simeon  too,  saith  he,  blessed  Ood,  and 

28— 82*  .  '  ^  7 

said.  Lord,  now  lettest  Thou  Thy  servant  depart  in  peace, 
for  miris  eyes  have  seen  Thy  saving  power;  which  Thou  hast 
prepared  before  the  face  of  all  peoples;  a  light  for  enUgJU* 
ening  of  the  OentUes,  and  the  glory  of  Thy  people  Israel. 
Ib.M.  And  Anna  too,  the  Prophetess,  saith  he,  in  like  manner 
lb.  88.      glorified  God  upon  sight  of  Christ,  am?  spaJce  of  Him  to 


B.  Mark  comes  on  the  wards  of  the  holy  Prophets.   229 

aU  who  waited  for  the  redemption  of  Jerusalem.    Now  by 

&11  these  things  one  Gk)d  is  set  forth^  opening  unto  men 

a  new  Testament*  of  liberty  by  the  new  coming  of  His  |i^2n'^ 

own  Son. 

For  which  cause  Mark  also^  the  interpreter  and  disciple    §  6. 
.of  Peter^  began  his  written  gospel  as  follows :  The  begin^  f'^^^ 
ning  of  the  Oospel  of  Jesus  Christ,  the  Son  of  Ood,  as  ii  is  feithno. 
written  in  the  Prophets :  Behold  I  send  Mine  Angel  before  sf  Mazk 
Thy  face,  who  shall  mahe  readnj  Thy  way.     Ths  voice  ofons 
crying  in  the  wilderness.  Prepare  ye  the  way  of  the  Lord, 
maJce  straight  the  paths  before  owr  Ood :  expressly  saying, 
that  the  words  of  the  holy  Prophets  are  the  beginning 
of  the   Gospel,   and  pointing  out   beforehand  the   very 
same,  whom  they  ponfessed  as   Lord   and   Gk>d,  to  ■  be 
Father  of  our  Lord  Jesus   Christ,  Who  promised  Him 
too,  to  send  His   own  Angel   before  His  tByce;    which 
Angel  was  John,  in  the  spirit  and  power  of  EeUas  cry-  ®  jt^*** 
ing  in  the  wilderness.  Prepare  ye  the  way  of  the  Lord, 
make  the  paths  straight  before  our  God.    But  that  the 
Prophets  did  not  use  to  announce  now  one  God,  now 
another,  but    One    and    the    same,   though   with   many 
meanings    and    many   titles;    for  manifold   and  wealthy 
is  the  Father, — as  we  have  shewn  in  the  book  before 
this,  so,  in  the  process   of  our  discourse  we  will  shew 
also  from  the  Prophets  themselves. 

Again,  in  the  end  of  his  Gospel  Mark  says,  80  the  Lord  ^J^^ 
Jesus,  after  He  had  spoken  unto  them,  was  taJcen  up  into 
Hea/uen,  and  sitteth  at  the  right  hand  of  Ood:  confirming 
what  is  said  by  the  Prophet,  The  Lord  said  unto  my  Lord,  P«-  «•  !• 
iSft^  on  My  right  hand,  until  I  make  Thine  enemies  Thy 
footstool.  Thus  agam  it  is  one  and  the  same  God  and 
Father,  Who  waa  first  announced  by  the  Prophets,  then 
taught  by  the  Gospel ;  whom  we  Christians  venerate  and 
love  with  all  our  heart,  as  the  Maker  of  Heaven  and 
Earth,  ajii  of  all  that  therein  is. 

Chaf 

In  course  of  preaching  this  faith,  John  the  Disciple  of     xi. ' 
the  Lord,  desirous  by  preaching  of  the  Gospel  to  remove     §  !• 
the  error  which  Cerinthus  had  been  sowing  among  men ;  john 


280         By  {he  Word  all  Hhings  created,  maneaioei. 

Books,  and  long  before  liiin  those  who  are  called  NiooIaiiaiiB^ 
who  are  an  offshoot  of  the  knowledge  falsely  so  oall- 
ed: — ^to  oonfonnd  them^  and  persuade  men  that  there 
is  but  one  Gk>d  Who  made  all  things  by  His  Word, 
and  not  as  they  affirm  that  the  Creator  is  one  per- 
son^ the  Father  of  the  Lord  another:   and  that  there 
is  a  difference  of  persons  between  the  Son  of  the  Grea- 
ter, and  the  Christ  from  the  higher  JBons,  who  both 
remained  impassible,  descending  on  Jesns  the  Son   of 
the  Creator,  and  glided  back  again  to  his  own  Flero- 
ma;  and  that  the  Beginning  is  the  Only  Begotten>  but 
the  Word,  the  true   Son   of  the  Only  Begotten;    and 
that  the  created  system  to  which  we  belong  was  not 
made  by  the  First  Deity^  but  by  some  Power  bronght 
very  far  down  below  it,  and  cut  off  from  communion 
in  the  things  which  are  beyond  sight  and  name: — ^All 
snch  things,  I  say,  the  Lord's  Disciple  desiring  to  cut 
off^  and  to  establish  in  the  Church  the  rule  of  Truth, 
yiz.,  that   there  is   one   Gk)d  Almighty,  Who  hj  His 
Word  made^l^  things,  both  visible  and  invisibK^  in- 
dicating also,  that  by  the  Word  whereby  Gk>d  wrought 
Creation,  in  the  same  also  He   provided   salvation   for 
the  men  who  are  part  of  Creation: — ^thus  did  he 
8.  John    gin  in  that   instruction   which   his   Gospel  contains,!  JSi 
**^'"**     the   hegmning  was   the   Ward,  and   the    Word  teas  mth 
God,  and  the  Word  was  Ood:   the  Bame  woe  in  {he  he^ 
gvnmng  with  Ood.    All  thmge  were  made  by  JESm,  a/nd 
wiihoui  Sim  was  nothing  made.     That  which  was  m^ade, 
was  in  Him  Life,  a/nd  the  Life  was  the  Light  of  men; 
a/nd  the  Light  shmeth  in  darkness  a/nd  the  darkness  com^ 
prehended  it  not.     All  thmgs,  saith  he,  were  made    &y 
SvmT'yjji  all  things  then  is  included  also  this  creation 
which  we  are  concerned  with.    For  it  will  not  be  grant- 
ed them  that  all  means  the  things  which  are  included 
tn  their  Pleroma.      For  if  their  Fleroma  contains   the 
things  here  also^  this  so  great  system  is  not  beyond  its 
limits^  as  we  have  explained  in  the  preceding  book :  but 
if  things  here  are  without  the  Pleroma  (which  however 


They  deny  both,  and  the  Birth  cmd  the  Pasrian.      281 

was  seen  to  be  impossible)^  then  iheir  'Fleroma  is  nob 
aU,  therefore  this  STstem  so  extensive^  is  not  without 
it. 

£ut  John  himself  hath  removed  from  ns  all  dispnta-     i  9. 
tions,  sayings  He  was  in  the  world,  amd  the  world  was  Ib.iO,ll« 
made  hy  Him,  amd  the  world  knew  Him  not.    He  came 
unto  Hie  own,  amd  His  own  received  Him,  not.    Whereas 
aoGording  to  Maroion  and  the  like  of  him^  neither  was 
the  World  made  by  Him,  nor  did  He  come  tmto  His 
own,  but  nnto  that  which  belonged  to  others.    Again, 
according  to  some  of  the  Ghiostics,  this  world  was  made 
hy  Angela,  and  not  bj  the  Word  of  Gk)d«   'And  accord- 
ing to  those  again  who  are  of  YalentiniiB,  it  was  not 
made  by  Him,  but  by  the  Demiurge.      For  He    [the 
Word]  was  active  in  causing   such  and  such  similitudes 
to  be  made,  after  the  Pattern  of  things  above,  as  they 
say;  but  the  Demiurge  finished  making  the  creatures. 
Since  by  their  account  he  emanated  from  the  Mojther,  to 
be  Lord  and  Framer  of  this  Economy  of  Creation,  he^ 
Z  say,  by  whom  they  will  have  this  world  to  be  made: 
whereas  the  Gbspel  expressly  says,  that  by  the  Word, 
Which  was  in  the  beginning  with   God,  all  things  were 
made,  which  Word,  it  saith,  was  made  Flesh,  amd  dwelt  lh.lL 
among  us. 

But  according  to  them  neither  was  the  Word  made     $  3. 
flesh,  nor  Christ,  nor  he  who  was  made  out  of  them  all,  eamad^ 
the   Saviour.     For  the  Word  and  Christ  they  will  not  J^^ 
have  so  much  as  to  have  come  into  this  world:  and  for  of  than 
the  Saviour,  that  He  neither  was  incarnate,  nor  suiSered  j 
but  that  He  descended  as  a  Dove  upon  that  Jesus,  who 
was  made  by  special  Economy,  and  that  having  announ- 
ced the  unknown  Father,  He  ascended  again  into  the 
Pleroma.    As  to  the  Incarnation  and  Passion,  some  at- 
tribute them  to  that  Jesus  who  was  made  by  special 
Economy,  who  they  say  passed  through  Mary,  as  water 
through   a  pipe;    others  again  to  the  son  of   the  De- 
miurge, on  whom  (they  say)  descended  that  Jesus  who 
is  made  by  Economy:  others  again  say  that  Jesus  in- 


2^2  Thsy  demf  :  8.  John  Baptist  wUneBses. 

Books,  deed  was  bom  of  Josepli  and  Mary^  and  that  Ghrisfc 
descended  upon  TTiTn,  the  Christ  firom  the  higher  JEoiDBf 
being  without  flesh  and  incapable  of  sufferings. 

However,  by  no  rule  of  tbe  Heretics  was  the'  Word  of 
Qoi  made  flesh.  For  Bbould  any  one  examine  the  Bules 
of  them  an,  be  will  find  that  they  all  bring  in  the  Word  of 
Qod  as  without  flesh,  and  incapable  of  suffering ;  as  also 
the  Christ  wbo  is  in  the  higher  regions.  For  some  think 
that  He  was  manifested  as  a  human  being  transfigured^ 
while  they  deny  both  His  Birth  and  His  Incarnation: 
others  again,  that  He  assumed  not  even  the  figure  of  a 
man,  but  as  a  Dove  came  down  upon  that  Jesus  who  was 
bom  of  Mary.  To  shew  then  that  all  these  are  false  wit- 
nesses, the  Lord's  Disciple  saith.  And  the  Word  was  made 
flesh,  and  dwelt  among  us. 
%  4.  And  that  we  might  make  no  question  who  the  Gk>d  is, 
whose  Word  was  made  flesh,  he  himself  teaches  us  above, 

8.  John    Baying,  There  was  a  mam  sent  from  Ood,  his  name  was 

Their  fa-  ^^^  •   ^  comB  foT  witness,  to  hear  witness  of  the  Light. 

bleof      Jiff  ^dg  fiQi  tJiQ  Light,  but  to  bear  witness  of  the  Light. 

above  the  John  therefore,  the  Forerunner,  who  witnesses  concem- 

duproreD  ing  the  Light,  by  what  Gk)d  was  he  sent  ?  of  course  by 
TTim  ^  Whom  the  Angel  Grabriel  belongs,  who  also 
brought  the  glad  tidings  of  His  Birth:  that  Gbd  Who 
promised  by  the  Prophets  to  send  His  Angel  before  the 
face  of  His  Son,  and  to  prepare  His  way,  i.  e.,  to  bear 

8.LTike   witness  of  the  Light,  in  the  spirit  and  power  of  EUas. 

1  King  And  Helias  again,  of  what  Gk>d  was  he  servant  and  pro- 
phet? of  Him  Who  made  Heaven  and  Earth,  as  himself 
also  confesses. 

John  therefore,  being  sent  by  the  Founder  and  Fra- 
mer  of  this  world,  how  could  he  bear  witness  of  that 
light,  which  descended  from  among  the  things  that  are 
unnameable  and  invisible?  since  all  the  Heretics  have 
laid  it  down,  that  the  Demiurge  knows  not  the  Power 
which  is  above  him,  which  John,  we  find,  was  to  witness 
and  indicate. 

8.  Matth.      For  this  cause  the  Lord  said  that  He  counted  him  more 

XI.  0. 


Ghsist  made  good  wme  by  tmbwrej  hetier  by  rndrade.    289 

ih(m  a  ProphetK     For  all  the  other  Prophets  azmounced  8.  Joba. 
the  coming  of  the  paternal  Lights  and  longed  to  be  wor-  t^^ 
thy  to  see  Him  Whom  they  were  preaching :  but  John  J^J^^ 
both  foretold  Him  even  as  the  rest^  and  when  He  came 
saw  Him  and  pointed  Him  out^  and  persuaded  many  to 
believe  in  Him:  thus  occupying  himself  the  place  both 
of  a  Prophet  and  of  an  Apostle.     Thus  he  is  more  tha/n 
a  Prophet,  since  Apostles  come  firsts  Prophets  second ;  i  Cor. 
but  all  things  of  one  and  the  same,  Qod  Himself.  adi.88. 

For  that  wine  indeed  was  good,  which  by  creation  Gk)d  §  5. 
formed  in  the  vineyard,  and  which  was  drunk  in  the  first  2^'^ 
place :  for  neither  did  any  of  those  who  drank  of  it  find  food  and 
fault,  and  the  Lord  partook  of  it.  But  that  wine  was  bet- 
ter, which  was  formed  by  the  Word  out  of  water,  (a  sum-  S.  John 
mary  and  simple  process)  for  the  use  of  those  who  had 
been  called  together  to  the  marriage.  Thus,  although  the 
Lord  is  able  to  furnish  wine  to  the  graests,  and  to  satisfy 
the  hungry  with  food,  without  any  material  to  act  among 
the  creatures,  yet  He  did  not  so,  but  rather  He  took  such 
loaves  as  come  of  the  earth,  and  gave  thanks,  and  again 
He  made  water  wine  and  so  satisfied  those  who  were  set 
down,  and  gave  drink  to  those  who  had  been  invited  to 
the  marriage:  signifying  that  God,  Who  made  the  earth 
and  commanded  it  to  bear  firuit,  and  established  the  wa- 
ters, and  poured  forth  the  fountains.  He  in  the  last  times 
by  His  Son  bestows  on  the  human  race  the  Blessing  of 
Meat  and  the  Ghrace  of  Drink : — ^the  Incomprehensible  by 
One  who  can  be  comprehended,  and  the  Livisible  by  One 
who  can  be  seen :  For  He  is  not  without  the  Father,  but 
abideth  in  ffis  Bosom.  J^'^^ 

For  no  mam,,  it  is  said,  hoJh  seen  Ood  at  amy  time,  ese-  ^  q, 
eept  thai  the  Only  begotten  Son  of  Ood,  Which  is  in  the^^ 
Bosom  of  the  Father,  Se  haih  declared  Him.     That  is,  the  God 
Father,  Who  is  invisible,  is  set  forth  unto  all  by  the  Son, 
Who  is  in  His  Bosom.     For  this  cause  they  know  Him,  to 
whom  the  Son  hath  revealed  Him :  and  again  the  Father 
by  the  Son  gives  the  knowledge  of  His  own  Son  unto 

^  or  "  that  he  had   more   than   a     Prophet's  prerogatiTe." 


284     By  fMdUatmg  the  ChtpeU  they  wUnesa  to  them. 

Book  B.  ihem  who  love  Hun.    From  Whom  also  Nathanael  learned 
and  knew  Him :  to  whom  the  Lord  Himself  .bare  witness^ 

8.  John  I.  that  he  is  on  laraelite  indeed,  m  whom  is  no  gtuUe.    The 

Ib.*40.  Israelite  knew  his  own  King^  and  saith  to  Him^  Bahbi, 
Thou  aH  the  Bon  of  Ood,  Thou  oH  the  King  of  Israel.  By 
Him  again  Peter  being  tanght^  knew  the  Christ  the  Son 

In^sl!!.  of  the  living  Gk>d :— of  Him  Who  saith.  Behold  My  Son, 
{he  most  beloved,  in  Whom  I  am  well  pleased :  I  will  put 
My  spirit  upon  ESm,  a/nd  He  will  dedwre  judgment  wUo 
the  Oentiles.  He  shall  not  strive,  nor  cry,  neHher  shall  any 
-m/m  hear  His  voice  in  the  streets:  a  shaJcen  reed  shM 
He  not  break,  and  smoTsmg  pm  shall  He  not  quench,  as 

lb.  4       long  as  He  shall  put  forth  His  cause  for  controversy  ;  and 
in  His  nam/ie  shall  the  OentUes  trust. 
§  7-        '^d  these,  observe,  are  the  beginnings  of  the  Gospel : 

^^^"^  whereby  is  set  forth  One  God  the  Maker  of  this  nni- 
verse, — ^He  Whom  the  Prophets  too  announced,  and  Who 
by  Moses  formed  the  Economy  of  the  Law, — ^as  the  Fa- 
ther of  our  Lord  Jesus  Christ :  nor  do  they  beside  Him 
recognise  any  other  God,  or  any  other  Father.  Now 
BO  great  is  the  stability  of  these  Gospels,  that  the  very 
Heretics  also  bear  testimony  unto  them,  and  endeavour 
each  one  to  establish  his  own  doctrine,  setting  out  from 

fiUonitei  these.  Thus  the  Ebionites,  using  only  the  Gbspel  which 
is  according  to  Matthew,  are  even  by  it  convicted  of 
wrong  notions  concerning  the  Lord.  And  Marcion,  while 
he  mutilates  that  which  is  according  to  Luke,  is  proved 
a  bla^hemes  of  Him  Who  is  the  only  Otoi,  by  those 
passages  which  are  still  preserved  in  his  writings.  And 
those  who  separate  Jesus  from  Christ,  and  say  that 
Christ  remained  impassive,  while  Jesus  suffered,  while 
they  allege  the  Gospel  according  to  Mark;  may  be  cor- 
rected if  they  read  it  with  love  of  the  Truth.  Moreover 
the  school  of  Yalentinus,  making  very  ample  use  of  the 
Gospel  according  to  John  to  demonstrate  the  combina- 
tions they  talk  of,  will  be  from  that  very  Gbspel  exposed 
as  maintaining  nothing  right:  as  we  have  shewn  in  the 
first  book.     Since  then  our  opponents  bear  testimony  to 


Fomf old  form  of  Oospd :  fp/Kial  cha/raderisties.     285 

TiB,  in  using  these  Gbspels^  our  reasoning  drawn  from 
them  is  strong  and  correct. 

For  it  is  impossible  that  the  Gbspels  should  be  in  j  g. 
number  either  more  or  fewer  than    these.     For   «^<^c^^^ 
there  are  four  regions  of  the  world  wherein  we  are,  and  ?^^^ 
four  principal  winds,  and  the  Church  is  as  seed  sown  Um  Cha- 
in  the  whole   earth,  and   the   Gbspel  is   the   Ghurch's  ^^„Mni 
pillar  and  ground,  and  the  breath  of  life:  it  is  natural ^i^*^ 
that  it  should  have  four  pillars,  from  all  quarters  breath- 
ing incorruption,  and  kindling^  men  into  life.    Where* 
by  it  is  evident,  that  the  Artificer  of  all  things,  the 
Word,  Who  sitteth  upon  the  Cherubimg)  and  keepeth 
all  together,   when  He  was   made   manifest  unto  men, 
gave  us  His  Gt>spel  in  four  forms,  kept  together  bj  one 
SnsiT.    As  David,  imploring  His  Presence,  saith,  2%(mPft.lzzx. 
that  sUleat  upon  the  OheruMn^  shew  Thyself.    For.  indeed  ^* 
the  Gherubim  had  four  faces,  and  their  faces  are  images  •  myyuii. 
of  the  dispensation*  of  the  Son  of  (Jod.    For  the  first '^^^ 
Umng ,  creature,  it  saith,  was   Wee  a  Lion,  denoting  HisRer.ir. 
real  efficiency.  His  guiding  power.  His  royalty:  <md  the'* 
second  Wee  a  OoXf,  signifying  His  station  as  a  Sacrificer 
and  Priest:  a/ad  the  third  ha/uvng  the  face  of  a  mem,  most 
evidently  depicting  His  Presence  as  Man :  cmd  {he  fowrth 
Wee  cm  eagle  in  flight,  declaring  the  gift  of  the  Spirit 
flying  down  upon  the  Church. 

Now  then  the  Gospels  are  in  imison  with  these,  upon 
which  Christ  sitteth.     For  first,  that  according  to  John  8.  Jolmre 
relates  His  princely  and  efficacious,  and  glorious  birth    ^^^^ 
from  the  Father,  saying,  In  the  begimving  was  the  Word,  8*  JohnL 
and  the   Word  was  wUh  Ood,  and  the   Word  was   Qod. 
And,  AU  ihmgs  were  made  by  Sim,  and  without  Sim  was  lb.  8. 
not  a/nyihmg  m^ade.    On  this  account  this  Gospel  is  also 
full  of  all  confidence ;  for  that  is  his  Character. 

But  the  Gospel  of  Luke;  as  being  of  a  priestly  stamp^  oii^f*'* 
began  from  Zacharias  the  priest  burning  incense  tmto  ^^^ 
God.    For  now  the  fatted  Calf  was  a  preparing,  about  to 
be  sacrificed  for  the  finding  of  the  younger  Son. 

1  TIm  Tmulator  gare  fimning  m  an    alternatiTe  rendering.    B. 


236  Ftmrfold  (uped  ia  Oo^ 8  dealings  of  old, 

Books.  Matthew  for  his  part  proclaimB  His  Birth  as  a  Man^ 
8.  Matt.  Baying,  The  Book  of  tiie  generation  of  Jesue  Ohrist,  the  Son 
Ib.ia  of  David,  the  Son  of  Ahraham:  and.  Now  (ke  hirfh  of  /«- 
8.  Mat-  9U8  CJvrist  was  on  this  wise.  This  Gbspel  therefore  is  of 
Qoipel     human  form:  wherefore  also  through  the  whole  of  it  the 

dharacter  is  kept  up  of  a  lowly  minded  and  meek  Man* 
8.MarVa     And  Mark  hath  made  his  beginning  from  the  prophe- 
^^^'^     tic  Spirit,  which  cometh  upon  men  from  on  high,  thus 
S.Mark  BAjing,  The  beginning  of  the  Oospel  of  Jesus  Ohrist.,, as  U 
^^'^      is  written  in  the  Prophet  Esaias:  implying  the  winged 
image  of  the  Gbspel.    And  for  this  cause  he  hath  also 
made  his  narrative  concise  and  rapid:  for  this  is  the 
stamp  of  Prophecy. 
Thieir  -^^  the  Word  of  QoA  also  Himself  conyersed  with 

®^^~  the  Patriarchs  before  Moses  according  to  His  divine 
ii deal- and  glorious  Being;  but  to  those  in  the  Law  He  as- 
signed His  priestly  and  ministerial  station:  and  after- 
wards having  been  made  Man,  He  sent  forth  the  free 
gift  of  the  Holy  Ghost  into  the  whole  earth,  shelter- 
ing us  with  His  own  wings.  Such,  then>  as  were  the 
dealings  of  the  Son  of  God,  such  also  is  the  form  of 
the  Living  Creatures;  and  such  as  is  the  form  of  the 
Living  creatures,  such  also  is  the  stamp  of  the  Gk)spel. 
For  the  living  creatures  are  of  four  forms,  of  four  forms 
also  is  the  Gospel,  and  the  dealing  of  the  Lord.  And 
Pour  therefore  four  general  covenants  were  given  unto  man- 
kind :  the  first,  of  Noe^s  deluge,  on  occasion  of  the  Bow : 
and  the  second,  Abraham's,  with  the  sign  of  Circumd- 
sion:  and  the  third,  the  giving  of  the  Law  under  Moses: 
and  the  fourth  that  of  the  Gospels,  by  our  Lord  Jesus 
Christ  >^. 
$  9.  Now  such  being  the  case,  they  are  all  vain  and  igno- 
rant, and  daring  withal,  who  set  at  nought  the  true  no- 
tion of  the  Gk)spel,  and  privily  bring  in  either  more  or 


m 
ingi 


follows  I**  Foui  Testaments  were 

to  mankind :  first,  one  before  the -r^t  —- ..^  «^  —«*,  »uu 

nuder  Adam ;  then  Uie  second,  after  the    them  into  tae  Heavenly  ^ngd 


rere  J^ven    smns  up  all  things  in  itself,  which  is  by 
Co  mankind :  first,  one  before  the  Flood    the  Gospel,  lifting  up  men,  and  winging 

",  after  the    them  into  the  Heavenly  ICngdom.''^ 


Their  reaction  of  Scriptures.     Their  paeudO'Seriptynres.  287 

fewer  individual  Gt>spel8^^  tlian  liave  been  mentioned:  tihe 
former^  tliat  tliey  may  liave  the  credit  of  discovering  more 
than  the  truth;  the  latter^  that  they  may  set  at  nought 
the  dispensations  of  Gk>d. 

Thus  Marcion  rejecting  the  whole  Gospel^  nay  rather  ^^^^^ 
cutting  himself  off  from  the  Grospeli  glories  just  as  much 
in  having  the  Gh>8pel.     Others  again,  to  make  void  the 
gift  of  the.  Spirit,  which  in  the  last  times  at  the  Father's 
good  pleasure  was  poured  out  on  mankind,  admit  not  the  |||^  '^ 
notion  which  properly  belongs  to  John's  Gbspel,  viz.,  that  J^hn'* 
in  it  the  Lord  promised  He  would  send  the  Paraclete;  Iom  Pro- 
but  they  drive  from  them  at  once  both  the  Gospel  and^^^**^ 
the  Prophetic  Spirit.     Unhappy  in  truth  are  they,  who 
while  they  desire  to  be  false  Prophets,  drive  away  the 
grace  of  Prophecy  from  the  Church.     Their  case  resem- 
bles theirs,  who  because  of  such  as  come  in  hypocrisy^ 
abstain  even  from  communion  with  the  brethren. 

Further,  we  may  understand,  that  neither  is  the  Apostle  TlieT  re- 
Paul  received  by  these  Same  persons.     For  in  his  Epistle  ]^ ' 
to  the  Corinthians,  he  hath  spoken  accurately  of  prophe- 
tical gifts,  and  recognises  men  and  women  as  prophesy-  i  Cor.  zi. 
ing  in  the  Church.     In  all  these  ways  then  sinning  against 
the  Spirit  of  God,  they  fall  into  the  unpardonable  sin. 

But  those  who  are   of  Yalentinus'   side  again,  being  vajen. 
past  all  fear,  produce  certain  compositions  of  their  own,  ||^^ 
and  boast  to  have  more  Gospels  than  actually  exist.    For  Ootpeli 
indeed  they  have  gone  so  far  in  effi*onteiy,  as  to  call 
something  which  they  never  wrote  of  old.  The  Gbspel 
of  Truth;  in  nothing  agreeing  with  the  Gospels  of  the 
Apostles :  not  even  the  Gospel,  with  them,  being  with- 
out blasphemy.     For  if  what  is  put  forward  by  these, 
be  the  Gospel  of  Truth,  and  yet  this  is  unlike  to  what 
have  been  handed  down  to  us  by  the  Apostles:  whoso 
please,  may  learn,  as  is  shewn  from  the  Scriptures  them- 
selves, that  what  has  been  handed  down  by  the  Apostles, 
is  no  more  the  Gbspel  of  Truth. 

1  §hayyt\ttgy  9p6ffonra^  pemmoi  £-    terfeiti  of  Goipelf :  bat  Uie  saying  if  not 
fKoigelii ;  it  may  mean  *'  marks  **  or  coon-    altogether  congruous. 


2S8  S.  Peter^s  teMmomea  to  his  Masbr. 

B00X&  However  ihat  those  only  are  tme  and  troBfcwortliy,  and 
that  it  is  out  of  the  question  there  being  either  more  oi^ 
fewer  Gbspels  than  were  before-mentioned^  we  have  shewn 
thns  abundantly  and  convincingly.  For  as  Ood  made  all 
things  in  order  and  fitness^  the  form  also  of  the  Gospel 
must  needs  be  well  arranged  and  compacted. 

Having  thus  ascertained  the  opinion  of  those  who  de- 
livered the  Gospel  to  ns^  simply  from  their  opening  sen« 
tences;  let  ns  proceed  to  the  remaining  Apostles^  and 
enquire  into  their  doctrine  concerning  God:  then  after- 
wards  let  us  hear  the  discourses  of  our  Lord  Hiniself. 

Chap.       Peter  therefore^  the  Apostle^  after  the  Lord's  Besur- 
'    rection  and  assumption  into  the  Heavens,  desiring  to  fill 


etw'eup  the  number  of  the  twelve  Apostles,  and  to  choose  a 

g^^      fresh  one  instead  of  Judas,  whichsoever  of  those  present 

AetiL     might  be   chosen  of  Gk>d,  he  said.  Men  and  brethren, 

need  waa  that  {hie .  Beripture  be  fulfilled^  which  the  Holy 

Ghost  epake  before  by  the  rrumth  of  David  concerning  Ju* 

das,  which  beca/me  gmde  to  them  that  took  Jesus^  becmue 

Hi.  SOi.    ^  ^^  numbered  amumg  vs :  ^Let  his  habitation  be  desa^ 

late,  and  let  there  be  none  to  dwell  {herein/  and,  ^  His 

BiahopricJc  let  a/no{her  ^oid,'— ordering  the  frilfilment  of  the 

number  of  the  Apostles  according  to  the  words  which 

were  spoken  by  David. 

Again,  the  Holy  Spirit  having  descended  on  the  Disci- 
ples, so  that  all  prophesied,  and  spake  with  tongues,  and 
some  mocking  them,  as  though  drunk  with  new  wine; 
Peter  said,  that  instead  of  their  being  drunken  (it  be- 
Ib.  fi.  16,  ing  {he  third  howr  of  the  day)  this  is  what  was  spoken  of 
^  by  {he  Prophet,  It  shall  be  in  {he  last  days,  saiih  the 

Lord,  I  wiJl  powr  out  of  My  Spirit  upon  aU  flesh,  and 
{hey  shall  prophesy.  Thus  QoA,  Who  had  promised  by 
the  Prophet  to  send  His  Spirit  upon  mankind,  even  He 
did  actually  send  Him :  and  Gt>d  is  announced  by  Peter 
as  having  accomplished  His  own  promise. 
}  2.  For,  saith  Peter,  Te  men  of  Israel,  h^ear  my  words :  Je^ 
5*  **"  sue  of  NazoAreth,  a  man  approved  of  Ood  among  you  by 
miracles  and  wonders  and  signs,  which  Ood  did  by  Him 


B.  Petffr  eaplains  King  Dcmd's  prophecy.  239 

Ml  (^  midst  of  yoUj  as  ye  yotMrsdves  hww : — Sim  being 
delivered  up  by  {hs  determinate  counsel  and  foreknowledge 
of  Ood,  ye  have  onioified  and  slain  by  the  hands  of  wicked 
men :  Whom  Ood  raised  vp,  having  loosed  the  pains  of 
heU,  because  it  was  not  possible  that  He  should  be  holden 
of  it.  For  David  saith  of  Him,  I  foresaw  the  Lord  oZ- 
ways  before  my  face,  for  He  is  on  my  right  hand,  fhai 
I  be  not  moved.  Therefore  my  heart  was  glad,  and  my 
tongue  rejoiced,  m>oreover  also  my  flesh  shaU  rest  in  hope. 
Because  Thou  wiU  not  leave  my  soul  in  hell,  nor  suffer 
Thine  Holy  One  to  see  corruption.  Next  lie  speaks  to 
them  confidently  of  the  Patriarch  David,  that  he  is  dead  lb.  89. 
and  buried,  and  his  sepulchre  is  with  thenl  unto  (bis  day. 
Bat  being,  saith  he,  a  Prophet,  and  knowing  OuU  Ood  had  lb. 
sworn  to  hdm  with  an  oath,  that  of  the  fruit  of  his  body 
one  should  sit  on  his  throne ;  he  foreseeing  spake  of  the 
Besurrection  of  Christ,  that  He  was  not  left  in  hell,  nei^ 
ther  did  His  flesh  see  corruption.  This  Jesus,  saith  he^ 
Ood  hath  raised  up.  Whose  witnesses  we  aiO.  are:  Who  be^ 
ing  by  {he  right  hand  of  Qod  exalted,  receiving  from  the 
Father  the  promise  of  the  Holy  Ohost,  hath  poured  out 
this  gift,  which  ye  now  see  and  hear.  For  David  ascend* 
ed  not  into  the  Heavens;  but  he  saith  himself.  The  Lord 
said  unto  my  Lord,  Sit  on  my  right  hand,  untXL  I  maJce 
thine  enemies  the  footstool  of  thy  feet.  Therefore  let  the 
whole  house  of  Israel  know  assuredly,  that  Ood  hath  made 
Him  both  Lord  and  Christ,  even  this  Jesus  Whom  ye  have 
crucified.  When  therefore  the  mnltitndes  had  said>  WhaJt  Ib.87» 
then  shall  we  do,  Peter  said  unto  them.  Repent  and  let 
every  •one  of  you  be  baptized  in  the  Name  of  Jesus,  for 
the  remission  of  sins,  and  ye  shall  receive  the  gift  of  {he 
Holy  Ohost. 

Thns  no  other  Qod,  nor  any  other  Fleroma  did  the 
Apodtles  proclaim,  nor  one  Christ  to  haye  suffered  and 
risen  again,  while  another  raised  him  np  and  remained 
impassive;  but  one  and  the  same  Ood  and  Savionr  and 
Christ  Jesus,  Who  was  raised  from  the  dead:  and  the 
Faith  which  is  in  Him  they  used  to  preach  to  those  who 


240  B.  P^itev^B  testimony  to  hU  Marter. 

Books.  bQlieved  not  in  the  Son  of  God^  and  to  inBtmct  ihem  out 
of  the  Prophets^  that  the  Christ  Whom  Gk>d  promised  He 
would  sendj  He  hath  sent^  even  Jesus^  Whom  they  om- 
cifie^^  and  Gfod  raised  np. 
f  3.        Again^  when  Peter  together  with  John  had  seen  him 
^fSf^    who  was  lame  from  his  birth  sitting  before  the  gate  of 
^^      ths  Temple  which  is  called  Beautiful,  and  asking  an  ahns, 
kaaM      he  said  unto  him^  Silver  and  gold  have  I  none,  but  eueh 
lb.  s.    *  as  I  haA)e,  that  give  I  thee;  In  the  Name  of  Jeeus  Ohriet 
lb.  7, 8.   of  Nazareth  rise  up  and  walk.    And  immediately  hie  feet 
and  ancle  hones  were  strengthened,  and  he  walked,  and 
entered  with  them  into  the    Temple,  walking,  and   Zaop- 
ing,  and  praising   Ood,    And  the  whole  multitade  be- 
ing gathered  unto  them  because  of  the  unezpeoted  deed^ 
lb.  18—  Peter  saith  unto  them^  Ye  men  of  Israsl,  why  marvel  ye 
ai  this?  and  why  look  ye  vpon  us,  as  though  by  owr  won 
power  we  had  made  this  m>an  walk?     The  Chd  of  Abra^ 
ham,  Chd  of  Isaac  and  Chd  of  Jacob,  Hie   Chd  of  our 
Fathers,  hath  glorified  Sis  Son,  Whom  ye  for  your  part 
gave  up  to  judgment,  and  denied  Him  before  PiUUe,  when 
he  wished  to  let  Him  go.    But  ye  oppressed  the  Holy  One 
and  the  Just,  and  desired  a  murderer  to  be  granted  unto 
you:   and  killed  the  PHnce  of  Life;    Whom   Ood  raised 
from  the  dead :  whereof  we  are  witnesses.    Arid  His  Name, 
by  faith  in  His  Nams,  hath  strengthened  this  vnan  whom 
ye  see  and  know,  and  the  faiih  which  is  by  Him,  hath 
given  him  soundness  before  you  aU.    And  now,  brethren, 
I  know  that  through   ignoramee  ye  did  amiss.    But  whaJt 
things  Ood  foretold  by  the  mouth  of  all  the  Prophets,  that 
His  Christ  should  suffer,  He  haih  fulfilled.    BepeiU  ihere^ 
fore  and  be  converted,  that  your  sins  m>ay  he  blotted  out, 
and  times   of  refreshing   come  from   tlie  presence   of  the 
Lord,  and  He  send  Jesus  Christ  Who  is  prepared  for  you; 
Whom   the  Heaven  must   receive   until  the   time   of  the 
dispensation  of  all  things,  which  Ood  spake  by  His  holy 
Prophets.    As  to  Moses,  he  saith  unto  owr  Fathers,  Thai 
a  Prophet  shall  the  Lord  your  Chd  raise  up  to  you  of 
your  brethren,  wen   as  me;   Him  shaU  ye   hear  in   all 


8.  Peter's  PreacJiing  Ood  tlie  Son,  Jesus  Christ,      241 

things  whatever  He  shall  have  spoken  unto  you.  And  U 
shall  he  that  every  soul  which  will  not  hear  that  Prophet, 
shatt  perish  from  among  the  people.  And  all  from  Samuel 
find  omjowrds,  as  mamy  as  have  spoken,  ha/ue  also  announced 
these  days.  Ye  a/re  sons  of  the  prophets,  and  of  the  cove^ 
nant  which  Ood  ordered  with  our  fathers,  saying  to  Ahra* 
ham.  And  in  thy  seed  shall  all  tribes  of  the  earth  be 
blessed.  To  you  first,  Ood  raising  up  Sis  Son,  sent  Him 
blessing  you,  that  every  one  may  convert  hMnself  from  his 
iniquiMes. 

Very  plain  is  the  preacliing,  which  Peter  with  John 
was  preaching  unto  them^  declaring  the  good  tidings  of 
the  promise  which  God  made  unto  the  Fathers^  how  it 
was  fulfilled  hj  Jesus ;  not  announcing  another  GtoA,  bat 
the  Son  of  God^  Who  was  also  made  Man  and  suffer- 
ed; bringing  Israel  to  better  knowledge^  and  preaching 
in  Jesus  the  Resurrection  of  the  dead,  and  pointing  outjIb.iT.S. 
that  whatever  things  the  Prophets  announced  concern- 
ing the  sufferings  of  Christy  those  God  hath  fulfilled. 

Wherefore^  when  the  chief  Priests  had  again  assembled^  $  4. 
Peter  said  boldly  to  them^  Te  rulers  of  the  people,  and  H»-  8—12. 
elders  of  Israel,  if  we  a/re  to-day  called  to  account  by  you 
of  the  benefit  done  to  the  impotent  mun,  whereby  this  Tnan 
was  saved :  be  it  known  to  you  all,  and  to  all  the  people 
of  Israel,  that  in  the  Name  of  Jesus  Christ  of  Nazareth, 
Whom  ye  crucified.  Whom  Ood  raised  from  the  dead — by 
Him  doth  this  man  sta/nd  before  you  whole.  This  is  (he 
stone  despised  by  you  builders,  which  is  made  the  head  of 
the  comer.  And  there  is  no  other  Nams  under  Heaven 
which  is  given  unto  men  whereby  we  m/ust  be  saved. 

Thus  the  Apostles  instead  of  changing  their  God^  were 
announcing  to  the  people  that  the  Christ  is  Jesus  Who 
was  crucified.  Whom  God  raised  up,  He  Who  sent  the 
Prophets  (being  Himself  God)  and  by  Him  gave  salva- 
tion unto  men. 

Being  therefore  confounded  both  by  the  healing,   (for,  j^l^2^ 
saith  the  Scripture,  the  man  was  ahove  forty  years  old, 
on  whom  the  miracle  of  healing  was  shewed)  and  by  the 

B 


242  The  witness  of  the  Primitive  Ohwrch. 

Books,  doctrine  of  the  Apostles  and  exposition  of  the  Proph^^ 
the  High  Priests  released  Peter  and  John,  and  they  hay- 
ing returned  to  the  rest  their  fellow-apostles  and  disci- 
pies  of  the  Lord,  i.  e.,  to  the  Chnrch,  and  having  rela- 
ted what  had  happened,  and  how  they  had  disalt.  boldly 
in  the  Name  of  Jesus:  The  whole  Ohnrch,  it  saith,  on 

Aotoff.  hearing  it,  IXfted  up  their  voice  to  Ood  wiOi,  one  accord, 
cmd  said,  Lord,  Thou  oH  Ood  Who  modest  Heaven  and 
earth  and  the  sea  and  aU  that  in  them  is.  Who  by  the 
Holy  Spirit,  by  the  mouth  of  David  owr  faXh&r,  Thy  ser^^ 
vant,  hast  said.  Why  did  the  heathen  rage,  and  the  peo^ 
pie  imagine  vain  things  ?  The  Kings  of  the  earth  stood 
by,  and  the  Princes  were  gathered  in  one  agamst  the  Lord 
and  against  His  Ohrist.  For  of  a  truth  in  (Ms  city  came 
together  against  Thy  Holy  Son  Jesus  Whom  Thou  anoin^ 
tedst,  Herod  and  Pontius  Pilate,  with  the  Oentiles  and 
thd  peoples  of  Israel,  to  do  whatsoever  Thy  Hand  and  Thy 
Counsel  had  determined  before  to  be  done. 

Thflirtet-     These  are  the  voices  of  that  Church,  from  which  the 

tiinftiiy 

the         whole  Church  had  its  beginning :  these  are  the  words  of 

Yoioe  *  the  Mother  City,  of  the  citizens  of  the  New  Testament : 
these  are  the  voices  of  the  Apostles,  these  are  the  voices 
of  the  disciples  of  the  Lord,  of  the  truly  perfect,  made 
such  by  the  Spirit  afler  the  assumption  of  the  Lord,  both 
calling  upon  God,  Who  made  Heaven  and  Earth  and 
Sea,  Who  was  proclaimed  by  the  Prophets;  and  His 
Son  too.  Whom  God  anointed,  and  not  knowing  any 
"  other.  For  no  Yalentinus  was  there  at  that  time,  nor 
Marcion,  nor  the  other  subverters  both  of  themselves 
and  of  such  as  regard"^  them.    Wherefore  also  they  were 

lb.  81.  heard  by  the  Maker  of  all,  even  God.  For  the  place,  it 
saith,  was  shaken  where  they  were  assembled,  and  they 
were  all  filled  with  the  Holy  Qhost,  and  spake  the  word 
of  Ood  with  boldness  to  every  one  that  was  willing  to 

lb.  84.  believe.  For  with  great  power,  saith  he,  gave  the  ApoS' 
ties  witness  of  the  resurrection  of  the  Lord  Jesus,  saying 

»  vciOo/i^ytfriOffen/Jim/.  The  Trans-    tive  renderings.    £• 
lator  gave  believe  and  regard  as  altema- 


Unreason  offamiasy  that  Apostles  twaght  not  whole  Truth.  243 

nntb  ihem^  The  Qod  of  our  Fathers  hath  raised  up  Jesus  lh.r. 
whom  you  took  and   JdUed  hy  hanging  Him  on  a  tree.  ^'^"^ 
Him  hath  Qod  raised  vp  to  he  a  Prince  and  a  Satnowr^ 
hy  His  glory,  to  gioe  repentance  to  Israel  a/nd  forgiveness 
of  sins:  and  we  in  Him  a/re  witnesses  of  these  sayings, 
amd   [so  is]    the  Holy  Ohost,  Which  Qod  hath  given  to 
them  thoA  helieve  Him.    Also  in  every  day,  saith  lie,  ui  Ib.4S. 
ihe  Temple  and  in  the  house,  they  ceased  not  teaching  and 
preaching  the  good  tidings  of  Christ  Jesus,  the  Son  of 
God.    For  tliis  was  tlie   acknowledgment  of  salyation, 
wliich  makes  tkose  perfect  towards  Qod.,  wlio  recognize 
the  coming  of  His  Son. 

But  since  some  of  them  shamelessly  say^  The  Apostles     $  6. 
acting  as  heralds  among  the  Jews  conld  not  announce  £|^^^ 
to  them  another  Gted,  besides  Him  Whom  they  had  be-  ™  "»*• 

molt 

lieved  in:  we  say  to  them^  that  if  the  Apostles  used  fails 
to  speak  according  to  the  opinion  before  ingrafted  into 
men^  no  person  knew  the  truth  froia  them;  nay,  nor 
from  the  Lprd^  long  before:  for  they  say  that  He  too 
dpake  in  4he  same  way.  Neither  do  these  therefore 
themselves  know  the  truths  but  their  notion  concerning 
Gtoi  being  such  as  it  was^  they  had  received  the  doctrine^ 
according  as  they  could  hear  it.  By  this  way  of  talldng^ 
then^  there  will  be  no  rule  of  truth  with  any  one^  but 
all  learners  will  impute  it  to  their  teachers^  that  accord- 
ing to  each  one's  own  opinion  and  capacity,  such  was 
the  discourse  addressed  to  him.  And  the  coming  of  the 
Lord  will  appear  superfluous  and  useless,  at  least  if  He 
came  to  allow  and  to  maintain  each  man's  notion  of 
God  as  it  was  before  implanted  in  him. 

And  moreover  it  was  a  harsher  thing,  and  that  by  a 
great  deal,  for  that  Person  whom  the  Jews  had  seen  as 
a  man,  and  had  nailed  Him  to  the  cross,  to  be  aunoun- 
ced  as  Christ  the  Son  of  God,  their  own  Eiing  for  ever« 
You  see  that  they  could  not  be  speaking  to  them  ac- 
cording to  their  old  opinion.  For  they  who  to  their  &C0 
said  that  they  were   slayers    of  the  Lord,  much  more 

would  they  confidently  announce  to  them  as  to  others^ 

B  2 


244  Apostles  twttgJU  Tiniih.     OameUua. 

Books,  that  Father  who  is  above  the  Creator;  not  sniting  eaob 
man's  thought:  and  the  sin  was  mnoh  less^  sinoe  they 
could  not  have  nailed  to  the  Cross  the  superior  Savi- 
our, to  whom  they  ought  to  ascend.  He  being  incapa- 
ble of  suffering.  Yea,  as  to  the  Gentiles  they  used  to 
speak  not  according  to  their  views,  saying  rather  with 
confidence,  that  their  Qods  were  not  Gods,  but  idols  of 
Daamons:  in  like  manner  they  would  have  also  told  the 
Jews,  if  they  had  known  of  another  Father,  greater  and 
more  perfect:  not  adding  nourishment  nor  growth  to 
their  untrue  opinion  concerning  God.  And  whilst  they 
were  doing  away  with  the  error  of  the  Gentiles,  and 
withdrawing  them  from  their  Gods,  they  did  not  of 
course  bring  on  them  another  error,  but  removing  those 
which  were  no  Gods,  they  pointed  to  Him  Who  was  the 
only  God  and  the  true  Father. 
^  7*         From  the  words  therefore  of  Peter,  which  he  spake  in 

^2^      Cassarea  to  the  Centurion  Cornelius,  and  to  the  Gontiles 

toCwne-Yrho  were  with  him,  to  whom  the   Word  of  God  was 

i^ainst  first  set  forth,  we  must  form  our  notion  of  what  the 
Apostles  announced,  and  of  the  mode  of  their  preaching, 
and  of  their  opinion  concerning  God.     For  this  Come- 

Ad^x.  liiis,  it  saith,  was  devout,  and  fearing  God  with  all  his 
house,  and  doiv^g  many  almsdeeds  among  the  people,  and 
praying  to  Ood  always.  He  saw  therefore,  about  the  ninth 
hour  of  the  dcuy,  an  Angel  of  Ood  commg  in  to  him,  a/nd 

l^'^5.  saying.  Thine  alms  have  come  up  for  a  memorial  before 
Ghd:  wherefore  send  to  Simon,  who  is  caMed  Peter :  Peter 
having  scDn  the  revelation  where  the  heavenly  Yoice  said 

lb.  Iff.  unto  him.  What  Ood  hath  cleansed,  that  doll  not  ihou 
common:  i.  e.,  That  God,  Who  by  the  Law  distinguished 
between  things  clean  and  unclean,  He  hath  cleansed  the 
Nations  by  the  blood  of  His  Son :  Whom  Cornelius  also 

Ib.M»  worshipped.  To  whom  Peter  coming  said.  Of  a  truth  I 
perceive  that  Ood  is  no  respecter  of  persons,  but  in  every 
nation  he  that  feareth  Him  and  worketh  righteousness  is 
accepted  of  Him.  Evidently  signifying  that  the  God 
Whom  Cornelius  used  to  fear  before,  concerning  Whom 


8.  Peter  preached  Christ  the  Son  of  Ood.  245 

he  was  instmcted  by  the  Law  and  the  Prophets^  for 
Whose  sake  also  he  used  to  do  his  ahns^  He  is  God  of 
a  tmth.  But  the  knowledge  of  the  Son  was  wanting 
unto  him. 

Wherefore  he  added^  You  know  what  word  took  place  Aeti  z. 
throughout  aU  Judea,  how  hegirming  from  OalUee  after  the 
Baptism  which  John  preached; — concerning  Jesus  of  Naza^ 
reth,  how  Ghd  anointed  Him  with  the  Holy  Ohost  and  with 
power:  He  went  about  doing  good,  and  healing  aU  that 
were  oppressed  of  the  Devil,  for  Ood  was  with  Him.  And 
we  ojre  witnesses  of  all  things  which  He  did,  both  in  the 
land  of  the  Jews  and  in  Jerusalem:  Whom  they  slew, 
hanging  Him  on  a  tree.  Him  Ood  raised  up  the  third 
day,  and  gave  Him  to  he  made  manifest,  not  to  all  the 
people,  hut  to  us  witnesses  chosen  hefore  of  Ood,  who  did  ' 
both  eat  and  drink  with  Him  after  His  rising  from  the 
dead.  And  He  commanded  us  to  preach  to  the  people, 
and  to  testify,  that  it  is  He  which  was  predestined  of  Ood 
to  be  Judge  of  quick  and  dead.  To  Him  aU  the  PrO" 
phets  give  iovtness,  that  every  one  believing  in  Him  receiveth 
remission  of  sins  by  His  Name,  The  Son  of  God^  then^ 
Whom  men  knew  not^  the  Apostles  were  announcing,  to 
such  as  were  before  instructed  concerning  Gbd:  they  were 
not  introducing  another  God.  For  had  Peter  been  aware 
of  anything  of  that  kind,  he  would  have  fireely  preach- 
ed to  the  Gentiles,  that  the  Qoi  of  the  Jews  is  one^ 
of  the  Christians  another.  And  they  of  course,  in  alarm 
at  the  vision  of  the  Angel,  would  hi^ye  believed  what- 
ever he  had  told  them.  But  from  Peter's  words  it  is 
evident,  that  while  he  maintained  the  God  Whom  they 
before  knew,  he  did  also  testify  unto  them  that  Jesus 
Christ  is  the  Son  of  God,  the  Judgei  of  quick  and  deadj 
into  Whom  also  he  commanded  them  to  be  baptized  for 
the  remission  of  sins.  And  not  only  so,  but  he  testi- 
fied also  that  Jesus  Himself  is  the  Son  of  God>  the  samd 
Who  being  anointed  with  the  Holy  Ghost,  is  called  Je- 
sus Christ.  And  this  same  is  bom  of  Mary,  as  the  tes- 
timony of  Peter  imports.     Could  it  be,  that  Peter  had 


246     B.  PhUip  preached  One  Ood  wnd  Ohrist  His  Son. 

Boos  a.  not  yet  perfect  knowledge  at  that  time^  but  that  after- 
wards it  was  discovered  by  these  men?  Peter  then  ac- 
cording to  these  was  imperfect^  imperfect  too  were  the 
rest  of  the  Apostles-:  and  they  had  need  live  again  and 
go  to  school  to  these  people^  that  they,  too  may  be  made 
perfect.  Bnt  this  surely  is  ridicaloas :  and  these  are 
convicted  of  being  scholars^  not  of  the  Apostles^  but  of 
their  own  evil  way  of  thinking.  And  for  this  canse 
their  opinions  are  various^  each  of  them  receiving  tiie 
error  as  he  was  capable  of  it.  Whereas  the  Ghnrch 
through  the  whole  world  having  its  beginning  firm  from 
the  Apostles^  perseveres  in  one  and  the  same  view  con-r 
coming  Gbd  and  His  Son. 
^8.        And  Philip  again  to  the  Eunuch  of  the  Queen  of  the 

to^^y  Ethiopians^  returning  from  Jerusalem  and  reading  Esa- 
ias  the  Prophet,  no  other  person  being  by, — ^whom  did 
he  announce?  was  it  not  He,  of  Whom  the  Prophet  saidj 

iMuUiL  As  a  sheep  for  a  victim  He  was  led;  as  a  Lamb  without 
voice  "before  its  shea/rer,  so  opened  He  not  His  Motdh.    But 

lb.  8.  His  Birth  who  shaU  declare?  for  His  Life  shall  be  taken 
from  the  Earth: — ^that  He  is  Jesus,  and  that  in  TTitw  the 
Scripture  is  accomplished,  as  the  Eunuch  himself  being 
persuaded,  and  forthwith  begging  to  be  baptized,  said, 

ActiTiiL  I  believe  that  Jesus   Ohrist  is  the  Son  of  Ood.    And  he 

37. 

had  a  mission  to  the  regions  of  Ethiopia,  to  preach  that 
which  he  believedt  first  that  there  is  one  Gk)d,  He  Whom 
the  Prophets,  proclaim :  next  that  Hia  Son  has  already 
realized  His  human  presence,  and  was  led  as  a  sheep  to 
the  slaughter;  and  the  rest,   whatsoever  the  Prophets 
say  of  Him. 
§  9.        Paul  too  for  his  part  after  the  Lord  had  spoken  to 
him  from  Heaven,  and  had  signified,  that  he  was  per- 
secuting his  own  Master  in  persecuting  His  Disciples: 
after  He  had  sent  AuaniaR  to  him,  and  that  he  had  re- 
lb.  iz.      covered  his  sight,  and  was   baptized;  in  the  synagogues, 
we  read,  at  Damascus,  preached  Jesus  with  all  freedom, 
Epli.iii.   that  This  is  the  Ohrist  the  Son  of  Ood.    This  is  the  mys^ 
tery,  which  he  saith  was  made  Jcnovm  to  him  by  revela^ 


8.  PauV 8  preaching  at  Athene.  247 

Hon,  Tbat  He  Who  suffered  under  Pontius  Pilaie^  He  is 
Lord  of  all^  and  King^  and  God,  and  Judge^  receiving 
power  from  Him  Wlio  is  Grod  of  all,  because  He  was 
made  subject  unto  death,  even  the  death  of  the  Oroea.         Ffafl.  u. 

And  to  shew  that  this  is  true,  he  preaching  the  Gos-  s.  P«ia> 
pel  to  the  Athenians  in  Areopagus  (where,  no  Jews  be-**4****"* 
ing  at  hand,  he  might  have  preached  the  true  Qod  with 
confidence)  said  unto  them,  Ood  Who  made  the  world  and  AeiaxfH> 
all  things  that  a/re  therem,  He  heing  Lord  of  Sea/ven  and 
Earth  dwelleth  not  in  temples  m,ade  with  hands,  nor  is 
tended^  by  men^s  hands,  as  thot^h  needing  amy  thing,  where^  *  tnota- 
as  it  was  Be   Who  gave  all  tilings  life  and  breath,  and 
m/xde  all  things :  Who  made  of  one  blood  the  whole  race  of 
man  to  dwell  upon  the  face  of  the  whole  ea/rth,  assigning 
before  the  times  Oiccording  to  the  settlement  of  their  habitat 
tion;  to  seek  that  which  is  divine,  if  in  any  way  they  may 
be  able  to  handle  U  or  to  find  U,  though  in  fact  it  be  not 
far  from  every  one  of  us,  for  in  Him  we  live  and  rruyoe 
and  are,  even  as  certain  among  you  ha/oe  said.  For  we  a/re 
also  His  offspring.    Fora^smuch  then  as  we  a/re  Ood^s  off" 
spring,  we  ought  not  to  think  that  the  Oodhead  is  like  unto 
gold  or  silver  or  stone,  fashioned  by  art  or  fancy  of  man. 
Ood  therefore   loolcvng  down  upon  the  times  of  ignorance^ 
now  hath  commanded  all  men  every  where  to  repent  tO" 
wards  Him,  because  He  h^ath  appointed  a  day  for  the  world 
to  be,  judged  in  righteousness,  by  the  ma/n  Jesus,  in  Whom 
He  hath  established  faith  by  raising  Hvm  from  the  dead. 

Kow  in  this  place  he  not  only  announces  to  them 
God  as  the  Maker  of  the  world,  no  Jews  being  present, 
but  also  that  He  made  one  only  race  of  mam  to  dwell 
on  all  the  earth,  as  Moses  also  saith.  When  the  m^ostDeau 
High  divided  the  nations,  when  He  dispersed  the  sons  of 
Adam,  He  set  the  bounds  of  the  nations  a^ccording  to  the 
nwrnber  of  the  Angels  of  Ood:  but  the  people  which  be- 
lieve QoA,  he  says,  are  no  longer  under  the  power  of 
Angels,  but  under  the  Lord.  For  His  people  Jacob  i9lb«9. 
made  the  Lord^s  portion,  Israel  the  line  of  His  inherit* 
Office. 


248  8.  PaniPa  toUneasat  Lystraj  B.  Stephen^ 8  to  (he  Bainhedrinu 

Books.  And  again^  Paul  being  witii  Barnabas  at  Lystra  in 
at  Lyttn  Lycia,  and  having  cansed  one  lame  from  the  birth  in  the 
Name  of  onr  Lord  Jesus  Christ  to  walk,  and  the  multi- 
tude wanting  to  honour  them  as  Gt>ds,  for  the  wonderful 
Aets  ziT.  deed,  he  saitih  to  them.  We  a/re  men  U&e  unto  you,  preach' 
mg  unto  you  Ood,  that  ye  may  turn  from  these  vavn  idols 
to  the  Iwing  Chd,  Who  vnade  Heaven  amd  Earth,  the  sea, 
and  aJl  things  that  are  in  them.  Who  in  times  past  permit' 
ted  aU  nations  to  depart  along  their  own  ways;  although 
He  left  not  Himself  unthout  witness,  doing  good,  giving  you 
rain  from  Heaven  and  frwUful  seasons,  fitting  your  hearts 
with  food  and  gladness. 

Now  that  with  these  announcements  of  his  all  the  epis- 
tles  are  in  harmony,  we  will  shew  in  a  suitable  place 
from    the  epistles  themselves,  when  we  are  expounding 
the  Apostle.    But  whilst  we  too  join  our  labours  to  those 
proofs  which  are  drawn  from  the' Scriptures:  and  whilst 
we  announce  shortly  and  sununarily,  what  ia  expressed 
in  many  ways;   do  thou  also    with  pati^ice  attend  to 
it,  and  not  account  it  too  long  a  story;  considering  this, 
that  proofs  which  consist  in  Scriptures  cannot  be  made 
out,  but  by  the  very  words  of  Scripture. 
§  10.       There  is  Stephen  too,  again,  who  was  chosen  by  the 
«i'f  eni^'  Apostles  first  Deacon,  who  also  .first  of  all  men  followed 
denoe       i^  the  track  of  our  Lord's  martyrdom,  being  first  sl&in 
for  confessing   Christ,   speaking    confidently  among-  the 
Ib.YiL     people,  and  teaching  them,  as  follows;  The  Ood  of  glory 
lb.  8.      appeared  unto  &wr  father  Ahraham,  and  said  wnto  him, 
Oo  out  from  thy  Land,  and  from  thy  kindred,  and  come 
lb.  4-8.    into  a  land  which  I  will  shew  v/nto  thee;  and  He  rem^wed 
him  into  this  lamd  which  ye  also  now  inhabit,  and  gave 
him  not  a  fooVs  breadth  of  i/nherita/nce  in  it;  but  promised 
to  give  it  him,  for  a  possession,  and  to  his  seed  after  him. 
And  Qod  spaJce  to  him  thus;  that  his  seed  should  be  so^ 
•     jovrrving  in  a  strange  land,  and  should  be   brought  into 
sla/very,   and  vexed  400  years;  and  the  nation  which  they 
shall  serve  wUl  I  judge,   saith  the  Lord;  and  afterwards 
they  shall  go  out,  and  shall  serve  Me  in  this  place.    And 


All  preach  One  Ood.  249 

He  gave  Mm  the  Covena/n^t  of  Owcumcmon,  and  so  he  &d- 
gai  Isaac,  And  the  rest  of  his  words  too  proclaim  the 
same  God^  Who  was  with  Joseph  and  with  the  Patri- 
archs, Who  also  discoursed  with  Moses. 

And  that  the  whole  doctrine  of  the  Apostles  set  forth   §  }^* 
one  and  the   same   Gk)d.  Who  removed  Abraham.  Who  of  the 

Acta  tit 

made  him  the  promise  of  inheritance.  Who  gave  him  in  the  holj 
doe  time  the  testament  of  Circnmdsion,  Who  called  ont  ^^^ 
of  Egypt  his  seed,  preserved  evidently  by  means  of  cir^ 
cmncision,  (for  He  gave  it  for  a  sign,  that  they  might 
be   nnlike  the   Egyptians); — ^Him  to  be  the  Maker   of 
all,  Him  the  Father  of  our  Lord  Jesns  Christ,  Him  Uis 
Ood  of  glory; — such  as  will,  may  learn  from  the  very* 
discourses    and   Acts    of   the    Apostles,    and   may  per« 
ceive,   that  this  is   the   Only  God,  over   Whom   is   no' 
other.     Yea,  and  if  there  were  another  God  over  this, 
we  should  say  in  addition  to  all  the  rest,  that  on  com- 
parison  this   is   better   than   that   other.     For   by  His 
works.   He  appears   better,   as   indeed  we   have   stated  ^^^  P« 
before ;   and  while  they  have  no  work   of  their  Father 
to  shew,  this  other  is  proved  to  be  the  only  God. 

But  if  any  one,  doting  about  qaestions,  thinks  that  on^  1  Tim. 
ought  to  allegorize  what  the  Apostles  have  said  of  God,  *  * 
let  him  throughly  examine  the  aforesaid  discourses  of 
ours,  wherein  we  have  shewn  that  there  is  one  God,  the 
Ordainer  and  Maker  of  all,  and  have  overthrown  and 
laid  bare  their  statements;  and  he  will  find  them  in 
harmony  with  the  doctrine  of  the  Apostles,  and  the 
fact  to  be  such  as  they  used  to  teach,  and  were  per^ 
suaded.  That  there  is  One  only  God,  the  Framer  of  all. 
And  when  he  shall  have  rejected  from  his  own  view 
so  great  an  error,  and  such  blasphemy  against  God, 
he  will  even  of  himself  discover  what  is  reasonable, 
acknowledging  both  the  Law  of  Moses,  and  the  grace 
of  the  New  Testament,  both  of  them  as  suited  to  their 
times,  and  vouchsafed  for  good  to  the  human  race  by 
one  and  the  same  God. 

For  oonceming  all  who  are  of  unsound  opinions,  dis-     $  12. 


250  OoAise  of  their  errors.     Their  blasphemies. 

Books,  tnrbed  by  the  Law  so  giyen  as  they  find  it  in  Moses, 
and  deeming  it  nnlike  and  contrary  to  the  doctrine  of 
the  Grospelj  we  shall  find  that  they  have  not  betaken 
themselves  to  searching  ont  the  canses  of  the  difference 
of  the  two  Testaments.  Abandoned  therefore  by  the 
Father's  Loye>  and  pnffed  np  by  Satan^  and  haying  be- 
come conyerts  to  the  teaching  of  Simon  Magos^  they 
haye  fallen  away  in  their  views  firom  Hitn  Who  is  Gk)dj 
and  have  imagined  themselves  to  have  discovered  more 
than  the  Apostles^  while  they  are  devising  another  God. 
And  the  ApostleSj  they  say^  while  they  preached  the 
Gospel^  had  yet  the  same  ideas  with  the  Jews;  bnt  they 
are  more  gennine  and  wiser  than  the  Apostles.  And 
Some  hence  Marcion  and  his  party  have  set  themselves  to 
tiie Scrip. mutilate  the  Scriptures;  some  portions  of  them  they  re- 
"^  fuse  altogether  to  acknowledge,  and  the  Gospel  accord- 
ing  to  Lukcj  and  Paul's  Epistles,  they  curtail^  and  say 
that  those  portions  only,  which  they  have  themselves 
abridged,  are  genuine.  But  we,  by  Qod^B  permission, 
will  refute  them  in  another  treatise,  even  firom  those 
which  are  still  retained  among  them. 

But  all  the  rest  of  those  who  are  puffed  up  with  the 
false   name    of   knowledge,    although    they   confess   the 
Scriptures,  change   their  interpretations,  in   the  manner 
which  we  have  explained  in  the  first  book.    And  the 
Marcionites  indeed  in  the  first  instance  blaspheme  the 
Creator,  calling  Him  the  maker  of  evils;  yet  their  theo- 
ry concerning  the  first  principle  is  more  tolerable,  in  so 
&r  as  they  say  that  there  are  naturally  two   Gt>ds,  far 
apart   firom   each  other,  the   one   good    and   the   other 
Others     bad;  whereas  these  Yalentinians,  though  they  manage 
UMphe.  their  terms  more  creditably,  styling  Him  Who  is  the 
""""       Maker  both   Father   and  Lord  and    Gt)d,  yet  is   their 
theory  or  school  of  a  more  blasphemous  kind,  not  so 
much   as  saying   that   He   emanated   from   any  one   of 
those  ^ons  who  are  within  the  Pleroma,  but  from  that 
Decay,  which  is  driven  out  of  the  Pleroma. 

Now  all  this  was  brought  on  them  by  their  ignorance 


8.  Stephen  imitcUing  his  Master  perfected:  the  Ma/rtyrs  too.  251 

of  the  Scriptures,  and  of  God's  OEconomy.  We,  in  wliat 
is  to  come  next  in  order,  will  state  both  the  cause  of 
the  difference  of  the  Testaments,  and  again  their  unity 
and  agreement. 

But  to  shew  that  both  the  Apostles  and  their  disci->   (  13. 
pies   did   so   teach,^  as   the  Church  sets   forth,  and   so^^^^j^ 
teaching  were  perfected,  on  account  of  which  also  ^^yfejte?? 
were  summoned  to  Him  That  is  perfect; — Stephen  also,  tetohiiig 
teaching  these  things,  while  he  was  yet  upon  earth,  saw 
the  glory  of  God,  and  Jesus  at  His  right  Hand,  and 
said,  Behold,  I  see  the  hea/oens  opened,  and  the  Son   ofXctniL 
Man  stcmding  on  the  right  hcmd  of  Ghd.    He  did  both 
so  speak,  and  was  stoned,  and  so  fulfilled  the  perfect 
teaching,  in  all  things  imitating  the  Teacher  of  Martyr- 
dom, and  supplicating  for  those  who  were  putting  him 
to  death,   and   saying.  Lord,    lay   not   Hm  sin   to  their  l^^^* 
eha/rge,' 

Thus  were  they  made  perfect,  who  knew  but  one  and-^P^^** 
the  same  Gt>d,  present  with  mankind  in  various  dispen-  One  God 
sations   from   the  beginning  to  the  end:    as  saith  the  perfect^ 
Prophet  Hosea;  I  fulfilled  visions  amd  by  mea/ns  of  ^Hoi.ziL 
Prophets  I  hanye  been  Ukened. 

Those  then  who  gave  up  their  souls  eren  to  death 
for  Christ's  Gospel,  how  could  they  speak  according  to 
men's  ingrafted  opinion?  Nay,  had  they  so  done,  they 
would  not  have  suffered:  but  their  using  to  preach  the 
contrary  to  such  as  dissented  from  the  truth,  was  the 
very  reason  of  their  suffering.  It  is  clear  then  they 
were  not  forsaking  the  truth,  but  were  preaching  it 
with  all  boldness  to  Jews  and  Grreeks:  to  the  Jews,  that 
that  Jssus,  Whom  they  crucified  is  Son  of  Gk>d,  that 
as  Judge  of  quick  and  dead.  He  has  received  from  the 
Father  an  Eternal  Kingdom  over  Israel,  as  we  have  set 
forth;  to  the  Greeks  again  announcing  one  only  Otod, 
Who  made  all  things,  and  His  Son  Jesus  Chsist. 

But  this  is  shewn  more  clearly  by  the  Letter  of  lihe  §  14. 
Apostles,  which  they  sent  neither  to  the  Jews  nor  tOof^^" 
the  Greeks,  but  to  those  of  the  Gentiles  which  beUeved  Council 


252  OatmeU  of  Jerusalem. 

Books,  in  Christy  confirming  their  fitith.    For  when  certain  liad 
of  Jem.    come  down  from  Jadea  to  Antioch^ — ^in  whicli  town  also 
AetczL    first  of  all  the  disciples  of  the  Lord  were  called  Ghris- 
tians^  according  to  the  faith  which  they  had  in  Christ, 
and  were  persuading  those  who  had  belieyed  in  the  Lord 
to  be  circmncised,  and  to  practise  whatever  else  pertain- 
ed to  the  keeping  of  the  Iaw  ; — and  when  Paul  and  Bar- 
nabas had  gone  np  to  Jerusalem  to  the  other  Apostles 
on  account  of  this  question,  and  the  whole  Church  had 
H).  XT.    assembled   together,   Peter   said    unto    them.   Men  and 
7—11.      hreithren^  ye  know  thai  of  ancient  days   Ood  made  choice 
a/mong  you,  that  by  my  mouth  the  OentUes  should  hear  the 
word  of  the  Oospel  and  believe;   and  Ood  Who  sedh  the 
hea/rt  ba/re  them  witness,  giving  them  the  Holy  Ghost,  as 
also  to  us,  amd  put  no  difference   between  us  amd  them, 
purifying  their  hearts  by  faith.    Now  therefore  why  tempt 
ye  Ghd,  to  put  a  yoke  upon  the  neck  of  the  disciples,  whicJi 
neither  our  fathers  nor  we  were  able  to  bear  ?    Bui  by  the 
grace  of  our  Lord  Jesus  Christ  we  believe  thai  we  may  be 
lb.  saved,  even  as  they.    After  whom  James  said.  Men  and 

**"^  brethren,  Simon  haih  relaied,  how  Ood  haih  devised  to 
receive  from  among  the  OentUes  a  people  unto  His  Own 
Name,  And  so  the  discourses  of  the  Prophets  agree,  as  U 
is  written.  After  this  I  will  rei/wm  and  btvUd  again  the 
tahemade  of  David  which  is  fallen  amd  will  budld  his 
shattered  places,  amd  raise  it  up ;  thai  the  residue  of  men 
may  seek  the  Lord,  and  all  the  nations,  upon  whom  My 
Name  is  called,  saiih  the  Lord  doing  these  things.  Known 
from  everlasting  unto  Ood  is  His  work :  wherefore  I  for 
my  part  judge  thai  those  be  not  disturbed,  who  from  the 
Oentiles  turn  themselves  umio  Ood:  but  they  must  be  in- 
structed  to  abstain  from  vanities  of  idols,  amd  from  for^ 
nicaiion  amd  from  blood:  amd  thai  whaisoever  they  like 
not  done  to  themselves,  let  them  not  do  to  others. 
And  after  these  sayings,  and  a  general  agreement,  they 
IV.  wrote  to  them  as  follows ;   The  Apostles  amd  brethren  who 

are  Elders,  to  the'  brethren  of  the  OentUes  who  are  in  An* 
tioch  amd  Syria  and  Cilida,  health:  Inasmuch  as  we  hojve 


AU  tcmghb  One  Chd.    8.  Peter  ia/aglU  by  vidon.       253 

heard,  that  certain  going  <mt  from  us  h/we  troubled  you 
with  words,  destroying  your  souls;  whont  we  commanded 
not : — saying,  Be  ye  cvrawmcised  and  keep  the  Law  : — it 
seemed  good  to  us,  assembling  together,  to  send  chosen  men 
unto  you  with  owr  very  beloved  Ba/mahas  and  Paul,  m/m 
who  have  given  up  their  own  Ufa  for  the  Name  of  our  Lord 
Jesus  Christ.  We  have  sent  therefore  Judas  and  Silas,  telU 
ing  them  also  by  word  of  mouth  our  sentence.  For  it  hath 
pleased  the  Holy  Ohost,  and  to  us,  to  lay  upon  you  no 
further  burthen  tha/n  these  things,  which  are  necessary,  that 
ye  abstain  from  wheats  offered  to  idols  and  from  bhod, 
and  fomicalion :  and  what  ye  would  not  have  done  to  you, 
do  ye  not  to  others :  from  which  if  ye  Jceep  yourselves,  ye 
shall  do  well,  walking  in  the  Holy  Ohost. 

From  all  these  places  then  it  is  evident^  that  they 
were  not  teaching  the  being  of  another  Father^  but 
were  giving  the  "Sew  Testament  of  liberty  to  such  as  in 
a  new  way  believed  in  God  by  the  Holy  Ghost.  Them- 
seWes  also  by  their  inquiiy^  whether  the  disciples  ought 
still  to  be  cii^cumcised  or  no?  proved  clearly  that  they 
had  not  had  any  other  Gtod  in  their  minds^ 

Moreover  they  would  not  have  had  such  fear  concern-    5  16. 
ing  the  first  Testament,  as  to  be  unwilling  even  to  eat  p^  . 
with  the  Gentiles.     For  even  Peter,  though  sent  to  in-  SL^gy^ 
struct  them,  and  terrified  by  such  a  vision,  yet  spake  to 
them  with  much  fear,  saying.  Ye  yourselves  know  thai  it  lb.  z. 
is  not  dutiful  for  a  man  thai  is  a  Jew  to  join  himself, 
or  to  keep  company  with  a  stranger.    But  to  me  Ood  halh 
shewed,  not  to  call  any  man  com/mon  or  unclean;   whers" 
fore  I  cams  withoul  gainsaying.     By  these  words  signify- 
ing, that  he  should  not  have  gone  to  them,  had  he  not 
been  commanded ;   for  perhaps,  as  it  was,  he  would  not 
easily  have   given   them   Baptism,   if  he  had  not  hpard 
them  prophesying   while   the   Holy  Ghost   rested  upon 
them.     And  therefore  he  said.  Can  any  man  forbid  wa*ib,4St. 
ter,  that  tliese  should  not  be  baptized,  which  have  received 
the  Holy  Oliost  as  well  as  we?    Whereby  while  he  sat- 
isfies his  companions,  he  also  signifies,  that  had  not  thet 


254  The  vei^y  ckibf  Apostles  knew  One  God. 

Books.  H0I7  Spirit  rested  upon  them^  there  wanted  not  one  to 

keep  them  back-  fiom  Baptism. 
^'d'^M      ^^^^'^^  ^0  and  the  Apostles  whioh  were  with  him^ 
Apoiitlei  while  they  permitted  the  GFentiles  to  act  freely^  giving 
m\Y9»      ns  over  to- the  Spirit  of  God,  did  themselyes  persist  in 
j^**    the  old  observances,  acknowledging  the  same  Gbd.    Bo 
that  even  Peter  with  others,  fearing  lest  he  shonld  be 
blamed  by  them,  though  before  he  ate  with  the  Gton- 
tiles,  because  of  the  Yimon,   and  of  the  Spirit  which 
OaL  fi.     had  rested  on  them : — ^yet  on  certain  coming  from  Jamee, 
he  separated  himself,  and  did  not  eat  with  them.    And 
lb.  18.     the  very  same  thing,  Panl  saith,  was  also  done  by  Bar- 
nabas. 

Thus  those  Apostles,  whom  our  Lord  made  witnesses 

of  all  His  doing  and  all  His  teaching,  (for  every  where 

Summa.  are  found  present  with  Him  Peter  and  James  and  John) 

'^  had  reverence  for  the  tenor  of  the  Law  which  was  giyen 

by  Moses;  implying  that  it  comes  of  one  and  the  same 

God.    Which  surely  (as  we  before  said)  they  would  not 

have  done,  had  they  learned  from  our  Lord  of  another 

Father,  besides  Him  Who  framed  the  Economy  of  the 

Law. 

Crap.        But  as  for  those  who  say,  that  Paul  alone  knew  the 

XIII 

A  i'  . Truth,   to   whom   by   BevelaMon   the   Mystery    was   made 
£ph.iiL   knovm,  let  them  be  refuted  by  Paul  himself,  where  he 
Gal.  iL  a  says,  that  one  and  the  same  God  wrought  for  Peter  unto 
the  Apostleship  of  the  Ovrcumdsion,  and  for  himself  6>« 
Sj^Peter   y)ards  the  OentHes.    Peter  therefore  was  the  Apostle  of 
^^h^    the  same  God  as  Paul;  and  Whom  Peter  preached  in 
PtiU  '     the   Circumcision  as  God,    and  the    Son  of  Gtod,  Him 
Paul  also  preached  unto  the   Gontiles.     For  our  Lord 
came  not  surely  to  save  Paul  alone;  nor  was  God  so 
poor  as  to  have  one  Apostle  only,  who  may  know  the 
Economy  of  His  Son.    Paul  too  himself,  where  he  says, 
^m.  X.   ^^y^  beaAiUful  arre  the  feet  of  them  who  preach  glad  tid^ 
ings  of  good  things,  who  preach  the  OospeL  of  Peace,  hath 
made  it  plain,  that  the  preachers  of  the  Gospel  were 
not  one,  but  several.    And  again  in  the  Epistle  to  the 


The  Lord^a  own  tesiimoTiy.    B.  FauPa.  256 

Gorinthians^  after  zaakmg  mention  of  all  who  saw  Gk>d 
after  His  Besnrrection  he  concludes.  But  whether  it  were  i  Coe. 
J  or  they,  ao  we  preach,  wnd  ao  ye  heUeved;   confessing     ' 
that  their  preaching  is  all  one  and  the  same^  who  sair 
Gk>d  after  His  Besurrection  from  the  dead. 


And  the  Lord  also  to  PhiUp^  when  he  wished  to  see    a  2. 
the  Father,  made  answer.  Am  I  ao  long  time  vnih  you,  8*  ^5^?^ 
cmd  hast  thou  not  known  Me?    0  Philip,  he  thai  aeeth Thm 
Me,  aeeth  alao  the  Faiher.    How  aayeat  thou,  I3hew  ua  theiB^dmony 
Father?    I  am  in  the  Father,  amd  the  Father  in  Me,  a/nd^^^^ 
from   henceforth   ye   ha/ve   hnoum   amd   aeen  Him.    Those  ib.  7. 
then,  to  whom  the  Lord  gave  testimony,  that  in  Him 
they  both  knew  and  saw  the  Father  (now  the  Father 
is  Truth),  to  say  that  they  knew  not  the  Truth,  be- 
longs to  false  witnesses,  fuid  to  such  as  are  alienated 
from  the  doctrine  of  Christ.     For  to  what  end  sent  the 
Lord  the  12  Apostles  to  the  hat  aheep  of  the  House  q^S.Matai, 
larael,  if  they  knew  not  the  truth !     And  how  did  the 
seventy  preach,  except  they  had  themselves  first  known 
the  virtue  of  their  preaching?     Or  how  could  Peter  be 
ignorant,  to  whom  the  Lord  gave  testimony,  that  fleah  ^'  ^^ 
and  blood  revealed  it  not  unto  him,  hut  the  Father  which 
is  in  Heaven? 

As  therefore  Paul  was  an  Apoatle  not  of  men  nor  by  G***  *•  ^ 
moTi,  but  by  Jeavs,  and  Ood  the  Father,   [so  were  the 
other  Apostles]  ;   the  Son  both  leading  them  to  the  Fa- 
ther and  the  Father  revealing  to  them  the  Son. 

But  that  Paul,  to  content  those  who  summoned  him     $  3. 
before  the  Apostles  on  the  question,  went  up  to  them  S.  ^•"Lj 
with  Barnabas  unto  Jerusalem,  not  without  purpose,  but  of  Jem- 
that  the  liberty  of  the  Gentiles  might  receive  confirm- 
ation from  them,  he  saith  himself  in  the  Epistle  to  the 
Galatians  :  Then  14  yeara  afterwards  I  went  up  to  Jeruaa^  J^-^  ^» 
lem  with  Bamdtas,  taking  alao   Titua  with  ms.    And  I 
went  up  by  revelation,  and  compared  with  them  tJie  Ooapel 
which  I  preach  among  the  Oentilea.    And  again  he  saith, 
'^For  a/n  lumr  we  yielded  to  be  aubject,  that  the  truth  oflh.6» 

»  The  ne^tive  is  also  omitted  by  the    the  6th  oetitiuy,  but  with  little  difo- 
Graeco-Latin  codex  Claromontanui  of   ence  of  sense.    JBS. 


-256  8.  Luke  accredited  <u  a  wUnees. 

Books,  the  Oospel  might  remain  wUh  you.    If  accordingly  one 
will  diligently  search  out  of  the  Acts  of  the  Apostles 
the  time  of  which  it  is  written^  I  went  np  to  Jemsalem 
on  account  of  the  aforesaid  question:  he  will  see  that 
the  years,  above  stated  by  Paul,  harmonize.    Thus  is  there 
agreement,  and  almost  sameness,  between  the  preaching 
of  Paul  on  the  one  hand,  and  Luke's  witness  touching 
the  Apostles  on  the  other. 
^jy'       Further:   that  this  Luke  was  inseparable  fix)m  Paul, 
*  J,     and  his  fellow-workman  in  the  Gospel,  he  makes  plain 
Antbority  Jiixnself,  not  as  boasting,  but  led  on  to  it  by  the  simple 
Lake       truth.     For,  after  Barnabas  and  John  who  was  called 
Mark  were  separated  from  Paul,  they  having  sailed  into 
^^g      Cyprus,  we  caane,  saith  he,  unto  Troas :  and  when  Paul 
lb.  9.'     had  seen  in  a  dream  a  man  of  Macedonia,  saying,  Oome 
lb.  10,     into  Macedonia  and  help  us,  0  PoaiI;  straightway,  saith 
he,  we  sought  to  go  into  Macedonia,  understanding  thoit 
the  Lord  called  us  forth  to  preach  the  Oospel  unto  (hem. 
Sailing  therefore  from  Troas,  we  steered  for  Samothraeia : 
and  so  he  goes  on  to  set  forth  accurately  thjd  whole  of 
what  remains,  appertaining  to  their  arrival  at  Philippi, 
lb.  18.     and  how  they  spake  their  first   discourse,  viz..  We  sat 
down,  saith  he,  and  spake  unto  the  women  that  had  come 
together :  and  who  believed,  and  how  many. 
Jh.jx.(L      And  again  he  saith.  But  we  sailed  from  PhUippi  after 
the  days  of  unlea/vened  bread,  and  cams  to  Troas,  where 
also  we  tarried  seven  days.    And  all  the  rest  he  relates 
orderly,  with  Paul,  with  all  care  pointing  out  places  and 
cities,  and  the  number  of  days,  until  they  went  up  to 
Jerusalem ;  and  what  befel  Paul  there,  how  he  was  sent 
bound  to  Rome,  and  the  name  of  the  Centurion  who  took 
charge  of  him,  and  the  ensigns  of  the  ships,  and  how 
they  were  wrecked,  and  in  what  island  they  were  deli- 
vered, and  how  they  received  kindness  there,  Paul  heal- 
ing the  chief  man  of  that  island,  and  how  they  sailed 
from  thence  to  Puteoli,  and  thence  came  to  Rome,  and 
how  long  they  staid  at  Home.     Luke  being  present  at 
all  this,  diligently  wrote  it  down;  so  that  he  cannot  be 


8.  Luke  the  Beloved  lea/rni  only  the  Truth  from  8.  Patd.  257 

convicted  either  of  falsehood  or  of  vainglory :  since  all 
these  things  are  well  established;  as  also  that  he  is  el- 
der than  all  those  who  now  teach  otherwise  and  is  not 
ignorant  of  the  Tmth. 

That  he  was  not  only  an  attendant  bnt  even  a  fellow-  aoere- 
worker  with  the  Apostles^  and  chiefly  of  Paolj  Paul  too  s.  Ftxl 
himself  hath  shewn  in  his  epistles^  sayings  Demos  h(Uh  2  Tim. 
forsaken  me,  omd  is  ^opa^ted  vmio   ThessaXondca,  Oreacens    '    ' 
to  GhiUUia,  Titus  vmio  Dahnatia:  only  Lvke  is  with  me. 
Whereby  he  shews  that  he  was  always  joined  with  him^ 
and  inseparable  from  him.    And  again  in  the  Epistle  to 
the  Colossians^  he  saith^  Luke  the  beloved  physiddn  greets  CoL  hr. 
eth  you. 

Now  if  even  Lake,  who  always  preached  with  Paul,  S.  Luke's 
and  was  called  by  him  Beloved,  and  preached  the  Gos-  mox^ 
pel  with  him,  and  was  trnsted  to  report  the  Gk)spel  to 
ns— if  he  learned  nothing  else  from  him,  as  has  been 
shewn  from  his  words ;  how  do  these  who  never  had  in- 
terconrse  with  Paul  boast  that  they  have  learned  hidden 
and  unspeakable  mysteries  ? 

But  that  what  things  Paul  knew,  those  also  he  simply     &  2. 
taught,  not  only  to  his  own  companions,  bnt  to  all  his  |lj  •^'" 
hearers,  he  himself  makes  evident.     For  in  Miletus,  hav-  tion 
ing   called   together  the  Bishops  and  Presbyters  which 
were  of  Ephesus,  and  of  the  other  towns  in  the  neigh- 
bourhood,— ^because  he  himself  was   hdstening  to   spend  Acts  xz« 
Pentecost  a>t  Jerusalem, — ^testifying  unto    them  at  large, 
and  telling  them  what  must  befal  him  at  Jerusalem,  he 
added,  I  know  that  ye  shall  see  my  face  no  m^yre:  I  tes- lb. 
tify   therefore  to  you  this  day,  that  I  am  pure  from  the 
blood  of  all  men.     For  I  haoe  not  "kept  back  from  deda/r" 
ing  wnto  you  all  the  cawnsel  of  Ood.     Take  heed  there" 
fore  to  yourselves  and  to  the  whole  flock,  wherein  the  Holy 
Ohost   hath   set   you   over   them   as   Bishops,   to  rule   the 
Ohurch  of  the  Lord  which  He  formed  to  Himself  by  His 
own  Blood.     Then   pointing   out  the   evil  teachers   that 
would  be,  he  said,  I  know  that  after  my  departwre  grie^  ib.  29. 

vous  wolves  shall  come  unto  you,  not  sparing  the  flock :  ^ 

s 


268  Wlu>  rqect  8.  Lulee  rqed  too 

Book  S.  a/nd  of  yourselves  shaU  men  arise  speaJdng  perverse  (hmgs, 

to  oMrdct  disciples  after  them. 
^ctixz.       J  ^^^^^  ^^^   j^^   ha>ck,  saith  he,  from  declaring  wUo 

you  the  whole  Oownsel  of  Ood.  Thns  the  Apdstiles,  sun- 
ply,  and'  without  gmdg^g  any,  used  to  deliyer  onto  all 
those  things  which'  they  had  themselyes  learned  of  the 
Lord.  And  so  accordingly  Luke,  grudging  no  man,  de- 
livered unto  us  what  hd  had  learned  of  them,  as  he  him- 

8.  Luke   self  testified.  Baying,  Ai  they  delivered  them  vnto  us,  toJic 
from  the  beginning  were  eye  witnesses  and  minister  of  The 
Word. 
$  3.        But  should  any  one  reject  ^  Luke,  as  though  he  had 

wapetr4ti-  not  kuowu  the  Truth,  he  will  be  evidently  casting  away 

^'^      the  Gospel,  whereof  he  claims  to  be    a  disciple.    For 

pi*^  there  are  very  many,  and  those  the  more  essential,  parts 
of  the  Gospel,  which  we  have  known  through  him;  aei 
the  birth  of  John,  and  the  history  concerning  Zabharias, 
and  the  coming  of  the  Angel  to  Mary,  and  the  exclama- 
tion of  Elizabeth,  and.  the  descent  of  the  Angels  to  the 
Shepherds,  and  what  they  said,  and  the  witness  of  Anna 
and  Simeon  to  Christ,  and  that  at  twelve  years  old  He 
was  left  in  Jerusalem,  and  the  Baptism  of  John,  and  at 
what  age  the  Lord  was  baptized,  and  tha*  it  was  in  the 
fifteenth  year  of  Tiberius  CaBsar.    And  in  His  teaching, 

Ib.yi. 24. that  which  was  said  to  the  rich:    Woe  unto  you,  ye  rich 

lb.  26.  men,  for  ye  are  receiving  yowr  consolation :  And,  Woe 
unto  you  who  are  filled,  for  ye  shall  hunger,  and  who 

lb. 26.  laugh  now,  for  ye  shall  weep:  And,  Woe  unto  you  when 
all  men  shall  bless  you;  for  so  did  your  fathers  also  to 
the  false  Prophets. 

As  we  have  known  all  the  aforesaid  by  Luke  alone, 
so  we  have  learned  by  him  very  many  doings  of  the 
Lord,   whereof    also  all  avail   themselves:    as   the  mul- 

Ib.  T.  titude  of  the  fishes,  which  Peter  and  his  companions 
inclosed:  when  the  Lord  commanded  them  to  cast  the 

lb.  ziiL  nets.  And  the  things  which  a  certain  woman  had  suf- 
fered  for  eighteen  years,  and  then  was  healed  on  the 

lb.  rir.  1  Sabbath    day.      And    concerning    the    dropsical    person. 


the  Oospel  whereof  so  mtich  is  from  him.  259 

whom  the  Lord  healed  on  the  Sabbath  daj^  and  how 
He  reasoned  about  His  healing  on  that  day:  and  how 
He  taught  His  disciples  not  to  seek  the  highest  rooms  ib.  12. 
to  sit  down  in;  and  how  one  ought  to  invite  the  poor*^^' 
and  feeble^  who  have  nought  to  repay.    And  of  ^itw  who 
knocks  at  the  door  hj  night  to  receiye  some  loaves  and  ib.zLS 
because  of  his  earnest  importunity  does  receive  them,  **'^' 
and  how,  when  He  was  sitting  at  meat  in  the  Pharisee's  lb.  tiL 
house,  a  woman  that  was  a  sinner  kissed  Bis  Feet,  and     '^^' 
anointed  them  with  ointment,  and  all  that  our  Lord  said 
to  SimoQ  because  of  her  concerning  the  two  debtors; 
and  of  the  parable  of  that  rich  man  who  stored  up  what 
had  been  produced  for  him,  to  whom  also  it  was  said^ 
In  this  night  they  wUl  reqvire  thy  soul  of  thee :  then  whose  ib.ziL 
shall  those  things  be  which  thou  hast  provided  f-^-^eiS  also^* 
of  that  rich  man  who  was  clothed  with  purple^  and  en-  ib.  twL 
joyed  himself  elegantly ;  and  touching  the  poor  Lazarus :     '^^' 
and  the  answer  which  He  spake  to  His  disciples,  when 
they  said  to  Him,  Increase  oitr  faith :  and  the  con  versa-  n>.  x?fl. 
tion  which  took  place  with  Zacchasus  the  PubUcan;  and^  ^^  ^ 
about  the  Pharisee  and  the  PubUcan  who  were  worship-  ^* 
ping  together  in  the  Temple.    And  of  the  ten  lepers,  lo'sqq. ' 
whom  He  cleansed  together  in  the  way :   and  how  from  12*4^' 
the  streets  and  lanes  He  commanded  the  lame  and  the  lb.  »▼. 

•  21 

blind  to  be  gathered  to  the  wedding,  and  the  Parable    ' 
of  the  Judge  who  feared  not  Qod,  whom  the  earnest-  ib.  xriii. 
ness  of  the  widow  caused  to  avenge  her.    And  of  theji^^^i^^ 
fig-tree  which  was  in  the  vineyard,  which  bare  no  fiaiit.  ^44* 
And  there  are  many  other  things,  which  may  be  found 
spoken  by  Luke  alone:  made  use  of  both  by  Marcion 
and  Yalentinus.     And  besides  all  these,  what  He  siaid 
in  the  way  to  His  disciples  after  His  Resurrection,  and  ib.  xxi?. 
how  they  knew  Him  in  breaking  of  bread.  Ib12' 

It  follows  then  of  course  that  they  must  either  re-     $  4. 
oeive  the  remaining  part  also  of  what  he  said,  or  give^Q^^^ 
up  even  this.     For  it  is  not  allowed  theiti  by  men  of  ®**^**^ 

*  •  •'  OP  nome^ 

understanding,  while  they  receive  some  of  Luke's  say- 

82 


260  8.  Paul  to  he  received  or  8.  Luke  too 

Boob  8.  ings,  as  belonging  to  the  tmOli,  to  reject  others  as  if 
lie  had  not  known  the  tnith. 

And  if  on  the  one  hand  Maroion's  party  reject  these, 
they  will  have  no  Gbspelj  (for  this  Gk>8pel  according  to 
Lake,  as  we  have  before  said,  mutilated,  is  the  Gtospel 
which  they  glory  in  possessing);  and  Valentine's  School 
again  will  haye  to  leave  o£f  yery  much  of  their  vain  talk 
(for  from  Lnke  they  haye  received   in   many  instances 
the  occasion  of  their  subtle  discourse,  daring  to  inter* 
pret  ill  what  he  said  well) :  But  if  they  be  constrained 
to  accept  the  rest  also,  earnestly  regarding  the  perfect 
Gospel^   and  the  Apostles'  doctrine;  they  must  do  pe- 
nance, in  order  to  be  saved  from  their  danger. 
Cbaf.        And  the  same  we  say  again  of  those  also  who  do  not 
^  l' — acknowledge  Paul  the  Apostle: — ^that  they  ought  either 
mmtxe-  to  renounce  the  remaining  words  of  the  Gbspel,  those 
Luke'      which  by  Luke  alone  have  come  to  our  knowledge,  and 
admU^Ui  ^^^  ^  ^^®  them :  or,  if  they  receive  them  all,  they  must 
^^™{^ pefforce  receive  also  his  testimony  of  Paul:  wherein  he 
says^  first  that  the  Lord  spake  to  him  from  Heaven: 
A(^  zzfi.  Said,  Saul,  why  persecuteet  thou  Me  f  I  a/m  Jeeus  Ohriet, 
Whom  thou  persecutest :   then  that  He  spake  to   AnA-Tiiftg 
Ib.is.  16,  of  him,   Oo,  for  this  is  a  vessel  of  election  unto  Me,  to 
bear  My  Name  a/mong  nations  and  kings,  and  the  Sons  of 
Israel,     For  I  urill  tell  Mm  henceforth,  how  greai  things  he 
must  suffer  for  My  Name^s  sake.     Such  therefore  as  re- 
ceive not  him  who  was  chosen  of  Ood  in  order  to  bear 
His  Name  with  confidence,  as  being  sent  to  the  afore- 
said Gentiles— they  despise  the  Lord's  election^  and  sepa- 
rate themselves  from  the  assembly  of  the  Apostles*    For 
neither  can  they  maintain  Paul  not  to  be  an  Apostle, 
since  for  this  he  was  chosen,  nor  can  they  make  out 
Luke  to  be  a  Liar,  who  declares  unto  us  the  truth  with 
all  diligence.     For  perhaps    for    this  very   purpose  the 
Lord  brought  it  to  pass,  that  many  circumstances  of  the 
Gospel,  which  all  must  of  necessity  make  use  of^  are  set 
forth  by  Luke: — that  all,  following  his  subsequent  testis 
mony  which  he  offers  concerning  the  Acts  and   doctrine 


whoUy  rejected.     The  Trv£h  simple.  261 

of  the  Apostles^  and  keeping  the  Bale  of  the  Trath,  in- 
adulterate,  may  be  saved.  Wherefore  his  testimony  is 
tme,  and  the  doctrine  of  the  Apostles  evident  and  firm 
and  withdraws  nothing :  nor  is  it  one  in  those  who  teach 
openlj  and  another  in  those  who  teach  secretlj. 

For  this  is  the  contrivance  of  pretenders  and  evil  se-     $  2. 
dacers,  and  hypocrites ;  after  the  practice  of  the  Yalen-  ^e  ti^ 
tinians.    For  tliese  introdace  modes  of  speech  for  the  ^  "J®^ 
multitnde,  with  a  view  to  those  who  are  of  the  Church,  opeplj 
whom  they  themselves  caU  ordinary  Churchmen :  where-  ti^T 
by  they  captivate  the  more  simple,  and  by  affecting  our^f^S! 
way  of  discussion,  allure  them  to  more  firequent  hearing.  ^^ 
They  also  complain  of  us,  that  although  their  sentiments 
agree  with  om*s,   we  causelessly  abstain  from  communi- 
cating with  them,  and  style  them  heretics,  while  their 
language    and   their   doctrine   is   the   same.     And  when 
by  their  disputations  they  have  cast  any  down  from  the 
faith,  and  have  made  unresisting  disciples  of  them,  they 
speak   out  to  them   apart   the   unspeakable   mystery  of 
their  Pleroma.     And  they  all  are   deceived,  who  think 
themselves    able   to   distinguish®   from    the    Truth,  that 
which  in  words  resembles  it.     For  Error  is  persuasive^ 
and  like  the  Truth,   and    seeks  out   false  colours:    but 
Truth  is  without  false   colouring,   and   therefore  is  en- 
trusted to  children. 

And  should  any  one  of  their  hearers  ask  for  explana- 
tions, or  dispute  with  them,  of  him  they  speak  positively 
as  not  capable  of  p  the  Truth,  nor  having  his  seed  from 
their  Mother  from  the  higher  regions,  and  so  say  no- 
thing at  all  to  him,  declaring  him  to  be  of  the  middle 
regions,  i.  e.,  one  of  those  who  are  merely  animal  ^  But*P*y^**" 
if  any  one  surrender  and  give  himself  up  to  them,  like 
a  lamb,  imitating  them  and  so  obtaining  their  redemp- 
tion :  such  an  one  is  puffed  up,  and  thinks  of  himself  as 
neither  in  heaven  nor  in  earth,  but  as  having  entered 
into  the  Pleroma,  and  already  embraced  his  Angel;  he 

*  Diseemete,  an  emendation  of  Bil-  places  in  hia  edition.    E. 
Hua  adopted   oy  Massuet  and  the  el-       9  Capientem.     The  Translator  gmye 

der   Editors,  for  diseerei  the   reading  as  altematiye  renderings,  admUiing  and 

of  the  Mss.,   which  Mr  Harvey  re-  capable  qf,    E. 


262  The  ApostLns  knew  One  God. 

Book  8.  paces  on  with  the  air  of  a  Foreman^  and  a  hangUy  look, 
haying  the  pride  of  a  game-cook. 

Bat  there  are  some  among  them,  who  saj,  that  it  mnst 
be  by  good  conversation  that  we  obtain  that  Man  who 
Cometh  firom  aboye :  and  accordingly  they  enact  gravity 
>  by  a  sort  of  haughty  look.  And  very  many  of  them  hay- 
ing actnally  become  despisers,  as  thongh  they  were  al- 
ready perfect — ^thongh  living  without  reverence,  and  in 
habitual  scom,  yet  call  themselves  spiritual,  and  say  that 
now  they  know  that  place  of  refreshment  which  is  within 
their  Fleroma. 
^  3,  But  let  us  return  to  the  same  discussion.  It  having 
then  been  clearly  set  forth,  that  no  other  was  called  Gk>d 
or  denominated  Lord^  by  those  who  were  preadbers  of 
Truth  and  Apostles  of  liberty,  except  the  only  true  Gbd 
the  Father  and  His  Word,  Who  in  all  things  hath  the 
pre-eminence:  the  proof  will  have  been  clear,  that  the 
Maker  of  Heaven  and  Earth,  Who  spake  with  Moses  and 
gave  him  the  Economy  of  the  Law,  Who  called  the  Fa- 
thers together.  Him  they  acknowledge  to  be  the  Lord 
Gk>d,  and  know  of  no  other.  The  view  therefore  both 
of  the  Apostles  and  of  their  scholars  concerning  God  is 
made  evident  from  their  own  words. 
Chap.  But  because  there  are  some  who  say  that  Jesus  is  but 
A  il  '  the  receptacle  of  Christ,  on  whom  Christ  descended  like 
One  Lord  a  dove  from  on  high,  and  having  made  known  to  him 
Christ  the  XJnnameable  Father  did  incomprehensibly  and  invisi- 
bly enter  into  the  Fleroma,  (for  that  not  only  men,  but 
the  very  Powers  and  Virtues  which  are  in  Heaven,  failed 
to  apprehend  him)  and  that  Jesus  is  the  Son,  and  the 
Father,  Christ,  and  that  Christ's  Father  is  Gx)d:  others 
again  that  He  suffered  in  appearance  only,  being  by  na- 
ture  impassible:  and  the  Yalentinians  again,  that  Jesus, 
who  cometh  of  the  Economy,  He  it  is  alone  who  passed 
through  Mary,  and  upon  him  that  other  Saviour  des- 
cended from  above^  who  is  also  called  Christ,  ais  having 
the  titles  of  all  who  sent  him  forth,  and  that  he  shared 
with  the  one  who  comoth  of  the  Economy  his  own  vir- 


One  Lord  preached  by  8.  John  <md  8.  Matthew.        268 

irae  and  Ids  own  name,  that  hj  Qna  latter  death  might 
be  abolished,  and  the  Father  be  known  in  some  sort  hj 
that  Saviour  who  had  descended  from  above,  who  they 
saj  Was  also  a  resting-place*  of  Christ  and  of  the  whole  •reoepta. 
Fleroma :  whereby  they  acknowledge  indeed  with  the  ^  '"^ 
tongue  one  Christ  Jesus,  but  are  divided  in  opinion,: 
(for  this  is  their  rule,  as  we  said  before,  to  maintain 
that  there  is  one  person  of  Christ,  who  was  sent  for- 
ward by  the  Only  Begotten  for  reformation  of  the  Fle- 
roma; and  another  of  the  Saviour  sent  to  glorify  the 
Father;  and  a  third  by  Economy,  who  they  say  did  also 
suffer,  while  the  Saviour,  who  bare  with  him  the  Christy 
hastened  back  to  the  Fleroma :) — ^All  which  being  so, 
we  consider  it  requisite  to  alledge  the  whole  view  of  the 
Apostles  touching  our  Lord  Jesus  Christ,  and  to  shew 
that  far  from  having  any  such  .thought  of  Him,  th^ 
went  on  to  point .  out  by  the  Holy  Ghost  the  beginners 
of  such  doctrine,  as  being  privily  sent  by  Satan  to  over- 
turn the  faith  of  some,  and  withdraw  them  from  life. 

Now  that  John  knows  but  of  one  and  the  same  Per-     $  2. 
son  as  being  the  Word   of  God,    and   that  He  is  the  li^ys. 
Only  Begotten  and  was  incarnate  for  our  salvation,  even  |°^  *^ 
Jesus    Christ    our   Lord : — we    have    sufiSciently   proved  thew 
froni  John^s   own  way  of  speaking.     But  Matthew  like- 
wise, knowing  but  of  one  and  the   same   Jesus   Christ, 
where  he  is  relating  His  human  birth  of  the  Virgin,  ac- 
cording to  God^s  promise  to  David,  that  of  the  fruit  of 
his  loins   He    would   raise  up  an  eternal  King    (which 
same  promise  He  made  long  before  to  Abraham) — saith. 
The  Booh  of  the  generation  of  Jeeua   OhrUt,  the  Son  of  S.yUiOu 
Damd,   the    Son  of  Abraham,    Afterwards   to   fi*ee   our 
mind   from  what  might  be  suspected  concerning  Joseph, 
he  saith,  Now  the  birth  of  Christ  was  on  this  wise.    His  lb.  13, 
Mother  Mary   beihg   espoused  to  Joseph,  before  they  came 
together,   she   was  found   with   child  of  the   Holy    Ohost.^ 
Then  when  Joseph  was  thinking  to  send  away  Mary,  be- 
cause she  was  with  child,  there  was  an  Angel  of  the  Lord 
standing  by  him,  and  saying,  Fear  not  to  take  to  thee  Mary  g^^js. 


264  One  Lord  adcnowledged  hg  8.  Pavl^ 

Boom  8.  iJiy  wife,  for  That  which  she  hath  in  Uie  womb  is  of  the 
Holy  Ohost;  and  she  shaU  bea/r  a  Bon,  and  thou  shaU  caU 
His  Name  Jesus,  for  He  shall  save  His  people  from  their 
sins.    But  this  was  done  that  it  might  be  fulfUled  which 
upas  said  by  the  Lord  through  the  Prophet,  Behold  a  Ftr- 
grin  shaU  conceive  in  the  womb  and  bear  a  Bon  and  they 
shall  call  His  Name  Emmaivuei,  which  is  Ood  wUh  us; 
'  evidently  meaning  both  that  the  promise  made  to  the 
£sithers  is  fidfilled — the  Son  of  (Jod  bom  of  a  Virgin — 
and  that  this  is  that  very  Saviour  Christy  Whom  the 
Prophets  preached:  not^  as  they  say,  that  He  who   is 
bom  of  Mary  is  Jesus  only,  and  Christ  the  Person  who 
came    down    from    on    high.     We    may    add,    Matthew 
might  have  said.  The  Birth  of  Jesus  was  on  this  wise; 
but  the  Holy  Spirit  foreseeing  corrupters,  and  providing 
bulwarks  against  their  deceitfulness,  saith  by  Matthew, 
The  Birth  of  Christ  was  so  and  so;   and   that  this  is 
Emmanuel,  lest  haply  we  should  think  Him  a  Man  only 
8.  John    (for  not  of  the  wiU  of  the  flesh,  nor  of  the  will  of  Man, 
but  of  the  wUl  of  Ood,  was  the  Word  made  flesh)   or 
suspect  that  Jesus  is  one  Person  and  Christ  another,  but 
that  we  might  know  Him  to  be  one  and  the  same. 
&  3.         This  same  passage  Paul  has  expounded,  writing  to  the 
p^*^        Bomans,  Paul  an  Apostle  of  Jesus  Christ,  predestined  to 
2^2*  ^    ^^  Gospel  of  Ood,  which  He  promised  by  His  Prophets  in 
the  holy   Scriptures  concerning  His  Bon,   Who  was  made 
of  the  seed  of  David  according  to  the  flssh,  and  predeeimed 
to  be  Bon  of  Ood  with  power,  through  the  Bpirit  of  BancU^ 
ficabion,  by  the  Resurrection  of  the  dead,  Jssus  Chbist  our 
liord.     And  again  to  the  Bomans   writing  of  Israel,  he 
lb.  iz.  6.  saith.  Whose  are  the  Fathers,  and  of  whom  is  Christ  after 
the  fl>esh.  Who  is  Ood  over  all  blessed  for  ever.    And  again 
Gal.  It.    in  the  epistle  to  the   Galatians,  he  saith.  But  when  (he 
^  ^'       fulness  of  time  comet  Ood  sent  His  Bon,  made  of  a  wo- 
man, made  under  the  Law,  to  redeem  them  that  were  under 
the  Law,  that  we  nvight  receive  adoption;  evidently  setting 
forth,  first,  one  only  God,  Who  by  the  Prophets  made  the 
promise  of  the   Son;  then  one   Jesus   Christ  our  Lord, 


fif.  Mark,  Archcungd  Qabrid,  King  Demi,  blessed  Simeon.  265 

Who  is  of  the  seed  of  David  by  His  Birth  from  Mary; 
— Him^  the  Son  of  Qt)d,  Jesus  Christy  predestined  with 
power,  according  to  the  Spirit  of  Holiness,  by  the  Be- 
snrrection  from  the  dead,  to  be  the  first-bom  of  the 
dead,  (as  He  is  also  the  first-born  in  the  whole  creation) ; 
the  Son  of  (xod,  made  Son  of  man,  that  by  Him  we 
xnay  receive  adoption,  Man  bearing,  and  receiving,  and 
embracing,  the  Son  of  Ood. 

On  this  acconnt  Mark  also  says.  The  beginmng  ofthevidS. 
Oospel  of  Jesus  Christ  the  Son  of  Ood,  as  U  is  written  s.  Mark 
in  the  Prophets ;  recognizing  one  only  and  the  same  Son  ^^^' 
of  God,  Jesus  Christ,  Who  was  proclaimed  by  the  Pro- 
phets, Who   of  the  fruit  of  the  body  of  David  is  Em- 
maanel,  the  messenger  of  the  Father's  great  Cotmsel,  by  I^«.« 
Whom  Ood  caused  to  arise  to  the  house  of  David  Him 
Who  is  the  East  and  the  righteous,  and  raised  up  unto 
it  a  horn  of  salvation,  and  stirred  vp  a  witness  in  Jacob,  Pc  .. 
as  David  saith,  where  he  sets  forth  the  causes  of  Jacob's 
line  of  descent :  And  He  made  a  law  in  Jacob,  that  an*  lb.  6— 7. 
other  generation  may  Jcnow;  the  sons  which  shall  be  bom 
of  them,  they  too  wUl  arise  and  decUi/re  it  to  their  chiU 
dren;   that  they  may  put  their  trust  in   Ood,  and  search 
end  His  Oomm,andm£nts. 

And  again  the  Angel  bringing  good  tidings  to  Mary,  and  the 
Baith>  Se  shall  be  great   and  shall  be  called  the  Son  ofuifelQi^ 
the  Highest,  and  the  Lord  shaU  give  unto  Him  the  throne  s^Luko 
of  His  Father  David;   wherein  He  Who  is  the  Son  of*- *^' 
the  Highest,  the  very  same  is  confessed  to  be  also  Son 
of-  David. 

David  also,  by  the   Spirit,  knowing  the  Economy  of  and  King 
His  coming,  whereby  He  is  Ruler  of  all  the  living  and 
the   dead,   owned   Him    Lord,   having   His    Seat  at  the 
Bight  Hand  of  the  Most  High  Father. 

And  that   Simeon  too,   who  had  received  an  answer    i  4. 
from  the  Holy  Ghost,  that  he  should  not  see  death,  till  3  S^!" 
he  had  seen  Christ  Jesus ;  taking  in  his  hands  this  first-  ^^ 
bom  of  the  Virgin,  blessed  Ood,  and  said,  Lord,  now  let^  IJ.  il; 
test  Thou  Thy  servant  go  in  peace,  according  to  Thy  word : 


266  He  is  Ghbist  thi  Lord.    His  Baby  Marti/n. 

BoojlZ.  far  mine  eyes  ha/ve  seen  Thy  salvaHon;  which  Thau  hast 
prepared  before  the  Jace  of  all  people,  a  Ughi  to  lighten 
the  CfentUes,  and  the  glory  of  Thy  people  Israel:  ocmfess- 
ing  the  Infant  WHom  lie  had  in  his  armB>  Jesus^  bom 
of  Mary^  to  be  the  yerj  Christy  the  Son*  of  Qod,  the 
light  of  men,  and  the  glory  of  Hia  Israelj  and  the  peace 
and  refreshment  of  those  who  have  gone  to  rest.    For 

Hisoon-  by  this  time  He  was  despoiling  men^  taking  away  their 
ignorance,  and  giving  them  the  knowledge  of  Himself^ 
and  making  a  separation  of  those  that  knew  Him:   as 

Isa.vllL  saith  Esaias,  Oall  His  Name,  Spoil  quiddy,  dimde  rapid- 
ly.  But  these  are  the  works  of  Christ.  Christ  there- 
.fore  Himself  it  was.  Whom  Simeon  bearing,  blessed  the 
Most  High;  at  sight  of  Whom  the  Shepherds  glorified 
God;  Whom  John  being  yet  in  his  mother's  womb,  and 
the  other  in  Mary's,  recognized  as  his  Lord,  and  sa- 
inted Him,  leaping  np;  Whom  the  Wise  men  saw  and 
adored,  and  bringing  the  gifts  which  we  before  mention* 
ed  and  casting  themselves  down  to  the  Eternal  King, 
departed  along  another  way,  not  now  returning  by  the 

lb.  4.  road  of  the  Assyrians.  For  before  the  child  shaU  know 
how  to  call  father  or  mother,  He  shaU  receive  the  might 
of  Bamascftls,  and  the  spoils  of  SamaHa,  against  the  King 

Brod.      of  the  Assyrians  ;  covertly,  but  authoritatively  indicating, 

Lxk!^    tiiat  with  secret  hand  the  Lord  was  overcoming  Aioalek. 

His  Uby  For  this  cause  also  He  delivered  the  children  who  were 
^^'^  in  the  house  of  David,  whose  happy  lot  it  was  to  be 
bom  at  that  time;  that  He  might  send  them  before  into 
His  Kingdom;  in  His  own  infancy  providing  Himself 
martyrs;  the  infant  children  of  men,  those  who  accord- 
ing to  the  Scriptures  were  slain  for  Christ,  Who  was 
bom  in  Bethlehem  of  Judea,  in  the  city  of  David. 
^  5.        To  the  same  effect  also   after   His  Resurrection   the 

S.L!ike   Lord  said  unto  His  disciples.  Oh  fools,  and  slow  of  heart 

^J*    '  to  believe  all  that  the  Prophets  have  spoken :   ought  not 
Christ  to  suffer  these  things  and  to  enter  into  His  glory  t 

lb.  And  again   He   saith    unto   them.   These   are   the  words 

Hiiovm    that  I  spake  unto  you  while  I  was   yet  with   you,   that 


8.  John^s  witness  to  his  Master^  he  foretold  the  Antichrists.  2G7 

-aU  iJwngs  must  he  fulfilled  which  a/re  written  in  (he  Law  testimaiir 
of  Moses  and  in  the  Prophets  a/ad  in  the  Psalms  eoncsT'  leif 
ning  Me.     Then  opened  He  their  understa/nding^  thai  they  >  ormitidt 
might  wndersta/nd  the  Soriptwres,  a/nd  said  wrUo  them,  That 
thus  U  is  written  for  Christ  to  suffer,  and  to  rise  again 
from  the  dead,  and  thai  remission  of  sins  should  he  prea^ 
ed  in  His  Name  unto  aU  nations.    Bat  this  is  He  Wlio 
was  born  of  Mary.     For  the  Son  of  Man,  saitlL  He^  must  lb.U.ss. 
suffer  m^amy  things,  and  he  rejected,  and  he  crucified,  and 
rise  again  the  third  day. 

The  Gk>spel  then  knows  not  of  any  other  Son  of  Man, 
besides  Him  Who  is  of  Mary,  Who  also  suffered;  nor 
yet  of  any  Christ  flying  away  from    Jesus  before  His 
Passion.    But  Him  Who  was  bom,  the  same  it  recog-  s.  John'i 
nizes  as.*Jesns  Christ  the  Son  of  Gbd,  and  that -He  and^^"'®" 
no  other  suffered  and  rose  again:  as  John  the  Lord-s 
disciple  affirms,  saying,  Bui  tiiese  things  are  written  fhdd  S.  John 
ye  might,  helieve  thai  Jesus  is  the  Bon  of  Ood,  and  hetieV" 
ing  might  have  eternal  life  in  His  name :  foreseeing  these 
blasphemous   Creeds,  which   as   much  as  in  them   lies, 
divide  the  Lord,  saying  that  He  is  made  of  one  sub- 
stance and  of  another. 

Wherefore  also  in  his  epistle  he  hath  borne  this  wit- 
ness unto  us :   Little  children,  it  is  the  last  hour :  and  as  IS.  John 

.       .  ii«  18.  W. 

ye  have  heard  that  AnHchrist  comsth,  now  have  m>any  he^ 
corns  Antichrists,  whereby  we  know  thai  it  is  the  last  hour. 
They  went  out  from  us,  hut  they  were  not- of  us;  for  had 
they  been  of  us,  of  course  they  would  have  remained  wiO^ 
us;  hui  thai  they  might  he  m>anifested  as  not  heing  of 
us.  Know  ye  therefore  that  every  lie  is  foreign,  and  is  lb.  81, 88. 
not  of  the  Truth.  Who  is  a  Liar  hut  he  thai  denieth 
thai  Jesus  is  the  Christ?  this  is  an  Antichrist. 

Now  in  proof  that  all  the  aforesaid,  though  in  tongue     $  6. 
they  confess  one  Jesus  Christ,  do  but  mock  themselves, 
thinking  one  thing  and  saying  another: — ^for^  their  ar- 
guments are  various  as  we  have  shewn  :)-'r-they  tell  us 

4  For  their  mjnimetUs  [or  aecountt]  bnoketed  additioDB  tie  derived;  which 

— truly  Ood,    Tmi  passage  is  extant  in  seem  to  supply  omissions  in  the  La- 

a  Sjnac  Ms.  (Brit.  Mus.'  add.  17200  tin,  and  likewise  one  or  two  emenoa- 

fol.  37)  from  whence  Mr  Harvev  edi-  tious  made.    £. 
ted  it  (Vol.  ii.  437):  from  this  the 


268       Christ,  (he  Ohtrf,  gathera  in  all  tMngs  and  Man. 

Books,  that  one  is  lie  wIlo  suffered  and  was  bom^  and  [that 
this  is  Jesus ;  another  he  who  came  down  upon  him  and 
that]  this  is  Christy  [who  did  aJso  ascend  again:]  and 
that  the  one  is  of  their  Deminrge,  either  he  that  is  of 
the  CEconomj  or  he  that  is  of  Joseph,  and  whom  they 
infer  to  be  capable  of  suffering :  bat  that  the  other  per- 
son whom  they  talk  of  descended  firom  invisible  and  un- 
utterable regions;  and  they  declare  him  to  be  invisible, 
and.incomprehensiblej  and  impassible;  erring'  firom  the 
truth  because  their  mind  strays  firom  Him  Who  is  truly 
Qodi  not  knowing  that  His  Word,  the  Only  Begotten, 
Who  is  ever  present  with  mankind,  united  and  blended 
with  His  own  creature,  according  to  the  Father's  good 
pleasure,  and  made  Flesh — ^He  is  Jesus  Christ  our  Lord, 
Who  suffered  for  us  and  rose  again  for  us,  and  again 
shall  come  in  the  glory  of  the  Father,  to  raise  up  all 
flesh,  and  make  manifest  salvation,  and  to  declare  the  rule 
of  just  judgment  unto  all  who  are  put  under  EUm. 
Chriit  There  is  therefore  one  God  the  Father,  as  we  have  de- 
SuS  clared;  and  one  Christ  Jesus  our  Lord,  coming  through- 
£p£.  L^  out  the  Economy,  and  gathering  up  all  things  into  EUm- 
^^  self,  pow  among  those  All  is  Man  also,  the  creature  of 
QoA;  TOlerefore  He  is  gathering  man  also  into  Himself, 
He,  the  Livisible  made  -visible,  and  the  Incomprehensi- 
ble mskde  comprehensible,  and  the  Impassible  made  capa- 
ble of  suffering^  and  the  Word  made  Man,  gathering  up 
all  unto  Himself^  that  as  in  the  things  which  are  above 
the  heavens,  and^  spiritual  and  invisible,  the  Word  of 
Gk>d  is  chief,  so  also  among  things  visible  and  corporeal 
He  may  have  the  chiefty,  taking  the  first  place  to  Him- 
self; and  that  assigning  to  Himself  the  station  of  Head 
to  the  Church,  He  may  attract  all  thingps  to  Himself  in 
convenient  season. 
$  7*  For  with  Him  there  is  nothing  disorderly  or  unsea- 
^J^J^  sonable,  as  neither  is  there  any  incongruity  with  the  Fa- 
ther. For  as  all  things  are  foreknown  by  the  Father, 
so  are  they  accomplished  by  the  Son,  as  is  convenient 

'  erring — under  Him.    This  pasMiffe  is    ii.  p.  498]  in  the  same  treatise  and  Ms. 
extant  in  Striae  [vide  Mr  Harvey  Vol.    of  Severus,  quoted  above  p.  171*  B. 


The  LoBD  does  all  in  seasanf  worhmg  riMy»  269 

and  snitable,  in  due  time.  For  this  canse  when  Mary 
was  hnrrying  on  to  tHe  admijrable  miracle  of  the  wine, 
and  would  fiedn  before  the  time  participate  in  the  cup 
provided  in  that  summary  way,  the  Lord  to  check  her 
unseasonable  haste,  said,  Wonum,  what  have  I  to  do  u;{^  S.  John 
thee?  Mine  howr  is  not  yet  come;  awaiting  the  hour  which 
was  foreknown  by  the  Father. 

For  this  cause  repeatedly  when  men  would  seize  Him, 
No  rrum,  saith  the  Scripture,  laid  hamde  on  Him,  for  jg.  vfi. 
not  as  yet  had  come  the  hoiur  of  His  apprehension,  nor  the 
time  of  His  Passion,  which  had  been  foreknown  by  the 
Father ;  as  saith  also  the  Prophet  Habakkuk ;  When  the  Hab.  iiL 
yea/rs  shaU  have  d/rawn  near,  TIwu  shaU  be  hnown,  at  the 
approach  of  the  time  Thou  shalt  be  discovered;  when  my 
soul  is  traviled  m  anger,  Thou  wiU  be  reminded  of  Thy 
mercy.  And  Paul  too  saith,  Bvi  when  the  fuJ/ness  of  tJ^e  GtL  it. 
time  was  come,  Ood  sent  His  Bon.  Whereby  it  is  evi- 
dent, that  all  things  which  were  foreknown  of  the  Fa- 
ther, our  Lord  fulfilled,  in  order,  and  time,  and  hour,  as 
they  were  foreknown  and  appointed;  being  on  the  one 
hand.  One  and  the  same;  on  the  other,  abundant  and 
manifold.  For  He  obeys  the  abundant  and  manifold  will 
of  the  Father,  being  Himself  the  Saviour  of  them  who 
are  saved,  and  the  Lord  of  those  who  are  under  domi- 
nion, and  the  God  of  those  things  which  are  created, 
and  the  Only  Begotten  of  the  Father,  and  the  Christ 
Who  was  preached,  and  the  Word  of  God,  Who  was 
made  Flesh  when  the  fulness  of  time  had  come,  where- 
in it  was  meet  that  the  Son  of  Gbd  should  be  made 
Son  of  Man. 

All  therefore  are  without  the  (Economy,  who  under     $  8. 
pretence  of  more  perfect  knowledge  consider  Jesus  to  who  ac 
be  one  person,  and  Christ  another,  and  the  Only  Be-  }Sge  "not 
gotten  another,    (and   from   him  again   they  say  come6j^**^^* 
the  Word):    and  the  Saviour  another;   which  last  is  anwoWet 
Emanation  of  those  ^ons  who  have  come  to  decay,  by 
the  account  of  these  disciples  of  error.     Outwardly  they 
are  sheep,   (for  by  the  language  which  they  ostensibly 


270  ApoMea  recognize 

Books,  hold^  they  seem  like  us^  speaking  our  yery  words)^  biii 
l^'J^^  inwardly  they  are  wolves.    For  their  doctrine  is  mnr- 
derons,  first  inventing  many  Gbds^  and  feigning  many 
Fathers^  then  cmmbling  and  making  manifold  partitions 
of  the  Son  of  Qod*    These  both  our  Lord  forewarned  ns 
of^  and  His  Disciple  John  in  the  aforementioned  Epistle 
28.  John  bade  ns  fly  firom  them^  sayings  Mcvn/y  decewere  home  gome 
'  cut  inib  iJUe  vH)rld  viho  confeee  not  Jeevs  Ohnet  to  have 

come  in  the  fleeh.    This  is  a  deceiver  wnd  cm  AfMehrigtj 
Look  to  th&m,  lest  ye  lose  thai  which  ye  ha/ve  wrought: 
1  s.  John  And  again  in  an  epistle  he  saith,  Ma/ny  faJse  Prophets 
'   are  gone  out  of  the  world.    Sereby  know  ye  the  Spirit  of 
Ood,    Every  Spirit  which  eonfesseth  Jesus  Ohrist  to  hone 
come  in  the  flesh,  is  of  Ood,     And   every   Spirit  which 
distMiiteth  Jesus,  is  not  of  Ood,  but  is  of  Antichrist    Now 
these  thingpi  are  like  what  is  said  in  the  Gbspel^  that 
8.  John*  the  Word  was  made  flesh  a/nd  dwelt  among  us.    Where« 
1*8.  John  fore  in  his  Epistle  again  he  cries  out^  Every  one  who 
^*  beUeveth  ihai  Jesus  is  the  Ohrist,  is  bom  of  Ood :  know- 

ing as  he  does  one  only  and  the  same  Jesos  Ohrist  to 
Whom  the  gates  of  Heaven  were  opened>  because  of 
His  Assumption  in  the  flesh :  Who  also  in  the  very 
same  flesh  wherein  He  saflered,  will  come^  revealing 
the  Glory  of  the  Father. 
$  9.  And  Paul  too^  in  accordance '  with  these,  speaking  to 
^nn.T.  the  Romans  saith.  Much  more  they  which  receive  aiun* 
da/nce  of  grace  a/nd  righteousness' wrUo  Ufe,  shall  reign  by 
On^,  Jesus  Ohrist.  He  knows  not  then  of  that  Christ  who 
soared  away  from  Jesus ;  nor  is  he  acquainted  with  that 
Saviour  who  is  above,  who  they  say  is  impassible.  For 
if  while  the  one  suffered,  the  other  remained  incapable 
of  suffering;  if  the  one  was  bom,  and  the  other  des- 
cended oh  him  who  was  bom,  and  afterwards  left  him: 
then  not  one  only  but  two  are  clearly  indicated. 

Now   as  to  the  Apostle's  recognizing  that  one  only 

Christ  Jesus,  Who  was  both  bom  and  suffered;  he  saith 

Ih.TL      again  in  the  same  Epistle,  Know  ye  not  that  so  many  of 

'  us  as  were  baptized  into  Jesus  Ohrist  were  baptized  into 


One  Christ  Jssus.  271 

IBs  death?    tJuU  .as   Chbist   rose  again  from  Ote  dead^  • 
eo  we  also  may  walk  in   newness  of   life.     And  again 
meaning   tliat  Christ  Wlio  suffered^  the  yerj  same  is 
the  Son  of  Qoi,  Who  died  for  ns^   and  redeemed  ns 
by  His  blood  at  the  appointed  time^  he  saith^  For  why  IB;  t.  8. 
did  Christ,  when  we  were  yet  weak,  in  dnie  time  die  for 
the  ungodly  f    But  Ood  commiendeth  His  Love  in  our  case,  lb. 
in  that,  while  we  were  yet  sinners,  Christ  died  for  us: 
much  m>ore,  being  now  justified  hy  His  blood,  we   shall 
be  sa/oed  from,  wrath  through  Him.    For  if,  whUe  we  were 
enemies,  we  were  reconciled  to  Ood  by  the  death  of  His 
Son;   much  more,  being  reconciled,  we  shall  be  saved  by 
His  life.     The  very  same  Who  was  taken,  and  suffered, 
and  shed  His  blood  for  ns.  Him  he  most  evidently  de- 
clares to   be   Christ,  Him  the   Son  of  God;   Who  also 
arose  and  was  taken  np  into  the  Heavens,  as  he  saith 
himself,  at  the  same  time,   Christ  died,  yea  rather,  rose  Tb.'iiSL 
a^ain,  Who  is  at  tJie  Bight  Hand  of  Ood :    And  again. 
Knowing  that  Christ  rising  from  the  dead,  dieih  no  m^ore.  lb.  vi.  9, 
(For  he  likewise,  foreseeing  by  the  Spirit  the  subdivisions 
of  evil  teachers,  and  desiring  to  cut  off  all  cause  of  dis- 
union, as  far  as  they  were  concerned,  saith  what  I  have 
before  repeated.)     But  if  the  Spirit  of  Him  Who  raised  up  lb.  via. 
Jesus  from  the  dead  dwell  in  you.  He  that  raised  Christ 
from  the  dead,  shall  quicken  also  yov^r  m^ortal  bodies. 

He  all  but  cries  out  to  those  who  will  hear.  Do  not 
err;  there  is  one  and  the  same  Christ  Jesus,  the  Son  of 
Gk)d,  Who  by  His  Passion  reconciled  us  to  Gbd,  and 
rose  from  the  dead'.  Who  is  on  the  Bight  Hand  of  the 
Father,  and  perfect  in  all  things.  Who  being  beaten, 
smote  not  again.  Who  when  He  suffered,  threalened  not^  l  S.  PeL 
and  when  He  was  enduring  tyranny,  besought  the  Fa- 
ther to  forgive  those  who  had  crucified  Him.  For  He 
truly  saved,  He  is  the  Word  of  God,  He  the  Only  Be* 
gotten  of  the  Father,  Christ  Jesus  our  Lord. 

So  too  the  Apostles  might  have  said,  that  Christ  de-    Chap. 

*  He  all  but— from  the  dead.    These    riac  Ms.  12157  above  -quoted.    See  Mr      ^     * 
words  are  cited  oy  Severus  in  the  Sy-    Hanrej,  H.  489.    B. 


272    In  Him  (lie  Spirit  reftirtw  to  ub  mcMng  us  one. 

fiooKS.  Bcended  on  Jesns^  or  that  higher  Saviour  upon  the  one 
who  belongs  to  the  Economj;  or  he  who  is  of  the  In- 
visible regions^  on  him  who  belongs  to  the  Deminrge. 
Bat  no  sach  thing  did  thej  eithidr  know  or  say:  for  if 
What  the  they  had  known  it^  of  course  they  would  have  said  it. 
jSS^^  But  what  was  the  fact^  that  also  they  said^  That  the 
^         Spirit  of  Gk)d  descended  like  a  Dove  upon  Him;  that 
Isa.  jL     Spirit^  of  Whom  it  was  said  by  Isaiah,  And  iha  Spirit 
of  Ood  shall  rest  upon  Him:  as  we  said  before.    And 
lb.  IzL  1.  again^  The  Spirit  of  the  Lord  is  upon  Me,  because  He  hath 
anointed  Me.    The  same  Spirit  of  Whom  our  Lord  saithj 
8.  Matth.  For  it  is  not  ye  that  speak,  hut  the  Spirit  of  your  Father 
that  speaJceth  in  you.    And  again   giving  His   disciples 
Ib.xzTiii.  power  to  regenerate  into  God^  He  said  unto  them,  Oo 
a/nd  teach  aU  nations,  baptizing  them  in  the  Na/me  of  the 
Father,  amd  of  the  Son,  and  of  the  Holy   Ohost.     For 
JoelB.     Him  He  promised  by  the  Prophets  to  pour  out  in  the 
last   times   upon    servants   and   handmaidens,  that   they 
Qjjj^j^may  prophesy.    Whence  also  He  came  down  upon  the 
oBhrad  the  Son  of  God,  made  Son  of  Man,  using  Himself  to  dwell 
the  lint-  with  Him  in  mankind  and  to  rest  amontr  men,  and  to 
Qg  reside  in  the  work  of  God's  Hands,  working  the  will  of 

the  Father  in  them^  and  renewing  them  out  of  old  age 
into  the  newness  of  Christ. 
$2.  This  Spirit  David  sought  for  mankind,  saying.  And 
*'  •  stahUsh  me  with  Thy  principal  Spirit.  Of  whom  Luke 
also  saith,  that  after  the  Ascension  of  the  Lord,  He 
came  down  on  the  disciples  in  Pentecost,  having  pow- 
er as  concerning  all  nations^  that  they  should  enter  into 
life,  and  to  open  the  new  Testament.  For  which  cause 
also  they  breathed  out  in  all  languages  one  harmonious 
hymn  unto  God,  the  Spirit  bringing  back  distant  tribes 
into  unity,  and  offering  to  the  Father  the  first-finits  of 
all  nations.  Wherefore  also  the  Lord  promised  to  send 
the  Paraclete,  to  unite  us  to  God.  For  as  out  of  dry 
wheat  one  mass  or  one  loaf  cannot  be  made  without 
moisture;  so  neither  could  we  many  be  made  one  in 
^^     Christ  Jesus,  without  the  water  which  is  from  Heaven. 


Wcder  union  of  bodies,  the  Sfxbit  of  souls.  Qxdeon's  type.  273 

And  as  dry  earih|  except  it  receive  moisture,  bears  no  rates  our 
fruit;  so  we  also,  being  in  the  first  place  a  dry  tree,  ^^^i^^ 
could  never   have    become  fruitful  of  life,   without  the**""®*^ 
spontaneous  rain  fr^m  above.     For  our  bodies  by  the  PUzriiL 
Laver  received  that  Unity  which  leads  to  incorruption,  ^'  ^'^^' 
but  our  souls  by  the  Spirit.    And  so  both  are  necessary, 
since  both  are  profitable  for  the  life  of  Ood^:  even  as 
the   Lord   had  pity  on  that  sinfrd  woman  of  Samaria^ 
who  abode  not  with  one  husband,  but  played  the  whore 
in  many  marriages :   and  pointed  out  to  her  and  pro- 
mised Living  Water,  that  she  might  thirst  no  longer, 
nor  be  busied  about  the  refreshment  of  that  hard-won 
water,  while  she  had  in  herself  the  drink  which  springs  s.  John 
out  to  eternal  life.     This,  the  Lord  receiving  as  a  gift^^'^** 
from  the  Father,  gave  Himself  also  to  those  who  par- 
ticipate of  Him,  when  He  sent  the  Holy  Spirit  into  the 
whole  earth. 

This  grace  of  the  Free  Ghift,  Gideon  foreseeing, — ^that     ^  3. 
Israelite,  whom  the  Lord  chose,  to  save  the  people  of  M^^^ 
Israel  from  the  power  of  the  aliens — ^made  that  varia-  «&'• 
tion  in  his  prayers : — ^wh^n  also  he  prophesied  of  drought  flnt  wet, 
which  should  come  upon  the  fleece  of  wool,  on  which  ^^J^^g^ 
alone  the  dew  had  been  at  first,  which  fleece  was  a  type  ^  ■^^• 
of  the  people.     This  means,  that  they  should  no  longer 
receive  the  Holy  Ohost  from  Gk)d,  (as  saith  Esaias,  I  will  lea.  t.  t. 
also  command  the  clouds,  thai  {hey  rain  not  on  U:J   but 
that  on  all  the  earth  there  should  be  dew,  i.  e.,  the  Spi- 
rit of  Gk>d  Who  descended  upon  the  Lord, — ths  Spirit  IK  xL  a. 
of  wisdom  cmd  under stamding,  the  Spirit  of  counsel  and 
might,  and  the  Spirit  of  knowledge  and  godliness,  ths  Spi* 
rit  of  the  fear  of  Ood.    And  This  same  Spirit  He  again 
gave  to  the  Church,  sending  the  Paraclete  from  Heaven 
into  all  the  Earth :  whither  also  the  Devil,  as  lightning,  8.  Lulu 
was   cast  out,  as  the   Lord  saith.    Wherefore  tiie  dew 
of  Gt>d  is  needed  by  us,  that  we  be  not  scorched,  nor 
made   unfinitfrd,   and  that  where  we  have  an  acouser, 

*  kk  pUam  DH.    The  Tranelator  gave   aleo  the  renderfaig,  DMm  Lffe.  B« 

T 


274        Tlie  two  pennies.    FaUe  fantasies  of  theirs. 

Books.  tHere  also  we  may  h&v'e  an  advocate.    Even  as  ihe  Lord 
commits  to  tHe  Holy  Ghost  that  mn^  of  Sib,  who  had 
faQen  among  thieves;  whom  He  did  Himself  pity;  and 
8'  ^^  bound  up  his  wonnds^  giving  two  royal  pennies^  that  we 
*  receiving  by  the  Spirit  the  image  and  inscription  of  the 
Father  and  the  Son^  xkiight  catise  the  penny  entrosted 
to  ns  to  bear  fruity  acconnting  for  it*  to  the  Lord  wifli 
manifold  increase. 
§  4.        The  Spirit  then  having  come  down  because  of  the  fore- 
ordained  Economy,  and  the  only  begotten  Son  of  Qod, 
Who  is  also  the  Word  of  the  Father,  having,  when  the 
fulness  of  the  time  came,  been  incarnate  in  a  human  be- 
ing for  man's  sake,  and  having  fulfilled  His  whole  Eco- 
One        nomy  as  Man; — ^I  mean  our  Lord  Jesus  Christ,  Who  is 
their  in-   one  and  the  same,  as  the  Lord  Himself  witnesses,  and 
Tinaoua   ^^^^    Apostles  confess   and   the   Prophets   proclaim: — all 
the  doctrines  are  proved  fiEJse  of  those  who  have  devised 
the  Ogdoads  and  Qttatemions,  and  unreal  imaginations 
and  subdivisions:  who  while  they^  kill  the  Spirit  conBi«-' 
der  that  Christ  is  one  and  Jesus  another,  and  teach  that 
Christ  is  not  one  but  many.     And  though  they  affirm 
them  to  have  been  united,  yet  again  they  make  it  out 
that  one^  indeed  shared  in  the  Passion,  while  the  other 
remained  impassive;  and  that  the  one  ascended  into  the 
Pleroma,  while  the  other  abode  in  the  middle  place :  and 
that  while  the   one  feasts  and   delights  himself  among 
the  things  invisible  and  unnameable,  the  other  sits  with 
the  Creator,  emptying  Him  of  strength. 
We  niuit     Wherefore  it  will  be  your  duty  and  that  of  all  who 
way^o^    consider  this  writing,  and  are  careful  of  their  own  salva- 
*^®"       tion,  not  to  yield  voluntarily,   upon  hearing  their  dis;- 
courses  without.    For  although  their  talk  is  Uke  that  of 
the  faithful,  as  we  have  said  before,  their  sentiments  are 
not  only  unlike,  but  even  contrary,  c^d  throughout  full  of 

«  amumermtes.  The  TransUtor  gives  the  SvrUc  Ms.  17200.  Vide  Mr.  Har- 

also  the  rendering  numbering  it  back,  rej  ii.  489.  For  inierimunt,  kiU^  th« 

E.  Syriac  gives,  deny.    £. 

^  while    they— middle  place.    These  ^  they  again  tever  them^feir  they  teaek 

words  are  quoted  hy  Serems,  and  form  that  one  Meed  shared  se.,  Seremi* 

part  of  the  citation  (above  p.  267)  in  £. 


Chbist  Eternal,  saved  vs  in  time.  275 

blasphemies :  whereby  they  kill  those,  who  through  the  Thqr 
resemblance  of  their  words  take  up  into  themselves  thoandkiu 
poison  of  their  feelings,  far  unlike.  As,  if  one  should 
mix  water,  with  gypsum,  and  give  it  for  milk,  he  would 
mislead  by  the  resemblance  of  colour:  as  was  said  by 
one  aboye  us,  concerning  all  who  in  any  way  depravQ 
Ihe  things  of  God,  and  adulterate  the  truths  Jif  is,  evU 
mingling  gypsum^  in  the  milk  of  Ood. 

It  haying  been  clearly  shewn,  that  the  Word  which  was  xvifi. 
in  the  beginning  with  God,  by  Whom  all  things  were     ^  i. 
made.  Who  also  was  ever  present  with  mankind; — ^that 
He  in  the  last  times  according  to  the  time  foreordained 
by  the  Father,  was  united  to  His  own  creation  and  made 
Ik  Man  capable  of  suffering:   we  have   shut  out  all  th^ 
gainsaying  of  those  who  say,   ''Why,  if  He  was   then 
bom.  He  was  not  Christ  until  then."    For  we  have  shewn  God  the 
that  the  Son  of  God  hath  not  then  ^is  beginning.  Who  not  then 
is  for  ever  with  the  Father :  but  when  He  was  incarnate  Jj^S 
and  made  man.  He  summed  up  in  Himself  the  long  ex-  StJ^ta 
planations  of  men,  in  one  brief  work  achieving  salvation 
for  US;  that  what  we  had  lost  in  Adam,  i.  e.,  our  being 
in  the  image  and  likeness  of  God,  that  we  might  recover 
in  Christ  Jesus  y. 

Thus,  because  it  was  not  possible  for  that  man  who     $  2. 
had  once  been  conquered,  and  thrust  out  by  disobedi-  f!^^^^ 
ence,  to  be  new  mould  3d  and   obtain  the  prize  of  vie-  ■*!▼»*»<» 
tory,  and  again  it  was  impossible  for  him  to  obtain  salr 
vation,  who  had  fallen  under  sin:  The  Son  accomplished 
both,  being  the  Word  of  God,  coming  down  from  the 
Father,  and  made  flesh  and  descending  even  unto  death 
and  fulfilling  the   Economy  of  our  salvation':  wherein 
when  he  would  exhort  us  to  believe  without  doubt,  he 
saith  again.  Say  not  in  thine  heart.    Who  hath  gone  up  Rom.  x. 
into  Heaven  ?  that  is  to  bring  down  Oh/rist,  or,  Who  haOi 

>  The  Translator  gives  platter  as  an  words,  77k  Word  which  U  from  ahooe 

alternative  rendering.    E.  from  the  Father  rf  all  came  down  and 

y   It   having — Chitt   Jesus,     These  was  made  Flesh  and  descended  even  unto 

werda   are  cited  by  Severus   in  Cod.  death  and  frilfiUed  the  Economy  qf  our 

12167  before  cited,  fol.  201.    E.  redemption.    E. 

■  This  same  Ms.  cites  here  a  few 

T  2 


276  One  Christ,  EniinanueU 

Book  8.  gone  down  into  the  deep  t  that  ie  to  free  Ohrist  from  the 

Ronux.  dead.    Then  he  concludes^   That  if  thou  eonfeee  in  thy 

mouth  the  Lord  Jesus,  and  beUeve  in  thine  heart  thai  Ood 

raised  Him  from  the  dead,  thou  shaU  be  earned.    And  he 

hath  assigned  a  reason  for  these  doings  of  the  Word  of 

Ib.ziT.    Gk)d^  sayings  For  to  this  end  Christ  both  Uoed  and  died 

and  rose  again,  thai  He  might  he  Lord  of  quick  and  dead. 

^  ^'* .    And  again  writing-  to  the  Corinthia^s  he  saith^  But  we 

lb.  z.      preach  Christ  Jesus  crucified :  and  he  conoludea^  The  Cup 

^^  of  Blessing  which  we  bless,  is  it  not  the  Communion  of 

the  Blood  of  Christ  f 

§  3.        And  who  is  He  that  hath  imparted  to.  ns  of  His  nonr- 

ishment?    Whether  is  he  that  Christ  whom  they  feign 

to  be  above^  stretched  out  upon  Horns,  i.  e..  The  End, 

who  also  framed  their  Mother,:  or  rather  Emmanuel  Who 

ln.Tfi.    is  of  the  Virgin,  Who  did  eat  butter  and  honey,  con- 

Jct.  zyH.  ceming  Whom  the  Prophet  saith.  And  there  is  a  man 

9  LXX.   ^^  ^j^  ^j^  know  Him  f    This  same  was  announced  by 

1  ^*      Paul :  For  I  delivered  unto  you,  saith  he,  among  the  first, 

that  Christ  died  for  our  sins  a>ceording  to  the  Scriptwres; 

Sd  by      A^^  that  He  was  buried  and  rose  a^ain  the  third  day  oe- 

S-  r>»l    eonlmg  to  ih>  Seriptures. 

It  is  clear  then,  that  Paul  knows  no  other  Christ  but 

this  One,  Who  both  suffered  and  was  buried  and  rose 

again,   and  ¥ras  bom:   Whom  also   he  calls  Man.     For 

lb.  12..    having   said.   Now   if  Christ   be  prea/ihed,   tJuU   He  rose 

from  the  dead,  he  subjoins,  rendering  the  reason  of  His 

lb.  21.     Incamation,  F&r  since  by  m^an  is  deaJth,  by  man  is  also 

resurrection  from  the  dead.    And  every  where  regarding 

the  Passion  of  our  Lord,  and  His   Manhood,  and  Hia 

Death,  he  uses  the  Name  of  Christ:  as  in  the  foUow- 

Rom.       ing;    Destroy    not  him  with  thy  meat,  for  whom    Christ 

Epii.iL    died:  And  again,  Bui  now  in  Christ  ye  which  were  some^ 

1^'  time  afar  off  were  made  nigh  by  tKe  Blood  of  Christ;  and 

GaL  ia.    again,  Christ  hath  redeemed  us  from  the  curse  of  the  Law, 

being  made  a  curse  for  us:  for  it  is  written.   Cursed  is 

1  Cor.      every  one  that  hangeth  on  a  tree.    And  again.  And  by  thy 

^*  ^^'     knowledge  shaU  the  weak  brother  perish  for  whom   Christ 


The  Name  Ghblot.    The  Lord^e  tesUmony.         277 

died:  implying  that  therd  come  not  down  on  Jesns  a 
Clirist  incapable  of  sofFering^  but  that  He  Himself^  be- 
ing Jesus   Clirist^   soffered  for  ns:   Who  lay  down  and 
rose  np  again;  Who  descended  and  ascended^  The   Son 
of  QoA,  made  Son  of  man :  as  the  yery  Name  too  sig-  The 
nifies.     For  in  the  Name  of  Christ  is  nnderstood^vHe^^gf 
who  did  anoint^  and  He  who  was  anointed^  and  the  XJnc-  pJ^JUJ? 
tion  itself  wherewith  He  was  anointed.    And  as  the  Fa-  Son, 
ther  did  anoint^  so  the  Son  was  anointed^  with  the  Spi- 
rit, which  is  the  anointing:   as  speaketh  the  Word  by 
Esaias;  The   Spirit  of  the  Lord  m  upon  Me,  because  £0ln.lxL 
hath  anointed  Me:  signifying  both  the  anointing  Father 
wd  the  anointed  Son,   and  the  anointing  which  is  the 
Spirit. 

.   And  the  Lord  too  Himself  makes  known  Who  it  was    §  4. 
that*  suffered.     For  when  He  had  asked  His  Disciples, 
Whom  do  men  say  that  I,  the  Son  of.  Man,  am  f  when  S.  Matdu 
Peter  answered.  Thou   art  Christ  the  Son  of  the  Lvoing  ib.'i6. 
Ood,  and  when  he  received  from  Him  this  praise.  That 
Flesh  and  Blood  revealed  it  not  unto  him,  but  the  Fa^ier^'^* 
Who  is  in  Heaven;  he  made  it  plain,  that  this  Son  of 
Man  is  Christ  the   Son  of  the  Living  God.     For  from  Hi.  n. 
tha4^   time  He   began,  we  read,   to  tell  His  disciples,  thai 
He  must  go  to  Jerusalem,  and  suffer  many  things  from  the 
Ohief  Priests,  and  be  rejected  amd  crudjied,  amd  the  third  Our  Ixnrd 
day   rise   a^adn.    The    same    Christ   Who   was   acknow- Hii  own 
ledged  by  Peter,  Who  called  him  blessed,  because  the  log. 
Father  revealed  unto  him  the  Son  of  the  Living  God, 
said,  that  He  nvust  Himself  suffer  mcmy  things,  a/nd  be 
orucifsd:  and  then  He  rebuked  Peter,  for  thinking  Him 
Christ  after  the  opinion  of  men  and  for  turning  away 
firom  His  Passion:  and  He  said  to  His  disciples,  Jjf  anj/ Ib.84,£5* 
man  will  come  after  Me,  let  him  deny  himself,  a/nd  taJce 
up  his  cross  amd  follow  Me.    For.  whosoever  will  save  his 
life  shall  lose  it,  amd  whosoever  vriU  lose  it  for  My  sake, 
shall  save  -it.     For  these  words  Christ  spake  openly.  He 
.Who   is  Himself  the   Saviour  of  such  as  for  confessing 
Rim  should  be  delivered  unto  death,  and  lose  their  lives. 

•  Btm  Qui.  The  Translator  gave  both    Him  Who  aud  who  it  was  ihai,   fi. 


278  Christ  foretold  Eta  own  Orou 

Book  8.  *     But  if  He  was  not  Himself  to  suffer^  but  to  so^  Hway 
5  ^*    from  Jesus^  why  did  He  withal  ezhprt  His  Disciples  to 
take  np«  the  Cross  and  follow  Him?  which  Gross^  by 
their  account.  He  was  not  Himself  taking  up,  but  was 
forsaking  the  Economy  of  the  Passion  ^f    For  in  proof 
that  He  speiaks  not  this  of  acknowledging  some  Gross 
on  high  (as  certain  persons  dare  to  expound  it)  but  of 
the  Passion  which  He  was  Himself  to  suffer,  and  which 
TTiif  disciples  in  their  own  persons  were  hereafter  to  suf- 
S.Matt]L  for.  He  concluded.  For  whosoever  wUl  save  his  life,  shdU 
lose  it;  hut  whosoever  will  lose,  shaU  find  it.    And  of  the 
future  sufferings  of  His  disciples  for  His  sake.  He  said 
lb.  zidii.  to  the  Jews,  Behold,  I  send  unto  you  Propltets,  <md  wise 
men,  and  teachers,  a/nd  some  of  them  sliaJl  ye  hUl  a/nd 
]b.  z.  18.  crudfy.    And  to  the  disciples  He  said.  Ye  shaU  stand  be^ 
Ib.zziii.  fore  Oovemors  and  Kings  for  My  sake,  and  soms  of  you 
tJiey  shall  scourge  and  kiU,  and  persecute  from  city  to  eUy. 
He  knew  therefore  both  those,  who  should  suffer  per- 
secution, and  those  who  had  to  be  scourged  and  slain 
because  of  Him.    And  plainly  His   speech  was  not  of 
any   other'   cross,    but  of  the   Passion   which   He   was 
first   Himself  to    suffer,    then  afterwards  His   disciples, 
Ib.z.28.  when  He  added  this  exhortation  to  them:  Fear  not  them 
which  kill  the   body,   but  the  soul  they   cannot  MU;   but 
rather  fear  Him  which  hath  power  to  cast  both  soul  and 
body  into   Hell:    and'  to   uphold  whatsoever  confessions 
may  be  made  unto  Him.     For  indeed  He  promised  to 
confess  before  His  Father  those  'who  should  confess  His 
Name  before  men,  and  to  deny  those  who  should  deny 
Him,  and  be  ashamed  of  those  who  should  be  ashamed 
to  confess  Him. 
3h**^       Now  for  all  this,  some  have  gone  so  far  in  audacity, 
honour     as  to  Bcom  the  very  Martyrs,  and  revile  those  who  are 
t\n,      '  slain  for  confessing  the  Lord,  and  who  bear  all  that  the 
ciSst      Lord    foretold,  and  so  far   endeavour   to   attain  to  the 
honour'    footsfceps  of  the  Lord^s  Passion,  being  made  Martyrs  of 

*  But  if-^  the  PatsioH.    These  few       «  cf.   ttretched  out  wpow  Horut  p. 
words  are  cited  by  Severus  in  the  same    276.    E 
codex  12157.    E. 


shewed  longsuffering  in  aU  verity.  279 

One  WIio  was  capable  of  suiSeriiig.    But  these  we  leaye 
to  the  Martyrs  themselyes.    For  when  their  blood  shall 
be 'required^  and  they  shall  obtain  glory,  then  shall  all 
those  who  have  done   dishonour  to  their  martyrdom  be 
put  to  confusion  by  Christ.     And  by  that  also  which  the 
Lord  said  on  the  Cross,  Father,  forgive  them,  for  they  S.  Lnks 
know  not  what  thoy  do,  the  long-suffering,  and  patience, 
ahd  mercy,  and  goodness  of  Christ  is  declared:  in  that 
He  should  both  suffer  Himself,  and  Himself  plead  forHenif- 
those  who  had  used  Him  ill.    For  that  which  the  Word  pled 
of  God  spake  unto  us.  Love  your  enemies,  and  pray  /or  lb. tL  87. 
them  that  haie  you,  the  same  He  did  Himself  practise 
upon  the  Cross,  loving  mankind  so  well,  as  even  to  pray 
for  those  who  were  putting  Him  to  death. 

But  should  any  one  judge  of  these  as  though  they 
were  two  persons.  He  will  prove  much  the  better  of  the 
two,  and  more  patient,  and  truly  good.  Who  in  the  midst 
even  of  wounds  and  blows  and  the  rest  of  their  ill  us- 
age, is  full  of  kind  actions,  nor  remembers  the  wrong 
done  to  Him — ^better,  I  say,  than  he  who  soared  away 
without  enduring  any  injury  or  reproach. 

And  this  same  objection  holds  against  those  also,  who  §  8* 
say  that  He  suffered  only  in  appearance.  For  if  He  did 
not  really  suffer,  no  thanks  to  Him,  there  having  been 
no  suffering;  and  when  we  shall  begin  really  to  suffer, 
it  will  seem  as  though  He  were  beguiling  us,  exhorting 
us  to  receive  blows,  and  to  twm  the  other  cheek,  if  He®**[»*^- 
did  not  first  in  reality  suffer  this  Himself.  And  as  He 
misled  them,  so  as  Himself  to  appear  to  them  that  which 
He  was  not,  so  He  also  misleads  us,  exhorting  us  to  en- 
dure to  the  end  the  things  which  He  Himself  endured 
not.  And  so  we  shall  even  be  above  our  Master,  by  suf- 
fering and  enduring  things  which  our  Master  neither  suf- 
fered nor  endured. 

But  even  as  our  Lord  is  alone  our  Master  indeed,  so 
is  He  indeed  the  Son  of  God,  good  and  patient,  the 
Word  of  Grod  the  Father,  made  Son  of  Man.  For  He 
wrestled  and    overcame :  being  as  He  was  a  Man  con-  came 


280        ChsisTj  Ood  and  Man,  overcame  for  man. 


Books,  tending  for  His  &t!her8^  and  hj  obedience  paying  QiB 
8.Matt]udebt  of  disobedience:  jea^  He  hath  bound  the  strong 
man^  and  unbinds  the  weak  and  hath  given  salvation  to 
His  creature,  hj  destroying  sin.     For  He  is  the  most 
gracious -and  merciful  Lord  and  the  Ioyot  of  mankind. 
&  7*        -^d  thus^  as  we  said  before^  He  hath  bound  and  uni- 
^1^21^  ted  man  to  God.  ^or  if  man  had  not  oyercome  man's 
•nd  Hit   antagonist^  the  Enemy  would  not  have  been  fiEorly  con- 
Self;''      quered;  ^And  on  the  other  hand^  were  not  Ood  the  giyidr 
mio'sfoeof  ouT/iSalyation^  we  should*  not  haye  firm  hold  of  it. 
And  except  man  were  united  unto  QoA,  he  could  not 
have  partaken  of  incorruption.    Thus  it  became  the  Me- 
diator between  Gk)d  and  man^  by  His  connexion  with 
either  side,  to  gather  both  into  friendship  and  concord; 
and  while  He  presented  man  unto   Otod,  to  make  God 
known  unto  men.    For  how  could  we  be  partakers  of 
GaLb.5.  His  adoption  of  sons,  had  we  not  received  firom  Him  by 
the  Son,  iihe  Communion  which  is  with  Him; — had  not 
His  Word  made  Flesh,  come  into .  Communion  with  us  f 
through  which  cause  also  He  passed  through  every  age^ 
restoring  all  to  the  Communion  which  is  with  Gocl. 

Wherefore  such  as   say  that  He  was  manifested  only 
in  appearance,  and  not  bom  in  the  flesh,  nor  really  made 
man,  are  yet  under  the   old  condemnation,  giving  their 
aid  to  the  side  of  sin.  Death,  by  their  account,  being  yet 
^Sijaa^f,   unconquered:    which  reigned  from  Adam  to  Moeee,  even 
m^^  fL  over  such  as  sinned  not  after  the  likeness  of  Ada/tn^s  tfranS" 
Law  dicC  gressvon.    Then  came  the  Law,  which  was  given  by  Mo- 
ses, and  testified  of  sin,  that  it  is  a  sinner:   whereby  it 
destroyed  indeed  sin's  kingdom,  convicting  it  of  being 
a  thief  and  not  a  king,  and  proved  it  a  murderer;  but 
upon  man  it  laid  a  burthen,  who  had  sin  in  himself;  in 
that  it  declared  him  guilty  of  death. 

Thus  the  Law  being  spiritual,  displayed  sin  only,  but 
did  not  destroy  it.  And  whereas  not  the  Spirit,  but 
Man,  was  subject  to  sin:  it  was  meet  that  the  person 
who  undertook  to  slay  sin,  and  to  redeem  Man,  when 
guilty  of  death,  should  become  that  very  thing  which  the 


Eis  works  irtie,  Hejreed,  yetnot  those  who  believe  Himnot  281 

other  party  was^  i.  e.^  Man:  tliat  as  Man  had  been  by 
sin  dragged  into  slayery^  and  was  holden  of  deathj  so 
ein  might  be  slain  by  man^  and  man  go  out  free  from 
death. 

Thns  as  (hrough  the  disohedienee  of  that  one  man,  who  lb.  t. 
in  the  first  instance  was  moulded  out  of  nnwronght  earthy 
the  many  were  m^ade  sinners,  and  lost  their  lives :  so  also 
it  was  meet  that  hy  the  obedience  of  one  Man  Who  in 
the  first  instance  was  bom  of  a  Yirginj  many  should  be 
Jvstified  and  obtain  salvation. 

Thus  then  the  Word  of  God  was  made  man;  as  Moses 
also  saith,  Owr  Ood,  true  are  His  works.    But  if^  not  be-  Beat    - 
ing  made  fleshy  He  shewed  Himself  as  flesh:  His  wbrk"*^^ 
was  not  true.     However  what  He  appeared^  that  indeed 
He  was,  God  summing  up  anew  in  Himself  the  old  form-  What 
ation  of  man,  that  He  might  first  slay  sin,  then  abolish 
death,  and  give  life  to  man:  .and  therefore  His  works 
are  true. 

And  again  those  who  call  Him  merely  a  man  bom  of  £^ifv 
Joseph,  die  abiding  in  the  slavery  of  their  old  disobedi-  ^TTT" 
ence,  not  yet  blended  with  the  Word  of  Gt>d  the  Father, 
nor  receiving  Liberty  by  the  Son,  according  to  His  own 
saying.  If  the  Son  shall  make  you  free,  ye  shdli  be  free  ®:./°j^ 
indeed.    But  they  knowing  not  that  Emmanuel  Who  is 
of  the  Virgin,  are  bereft  of  His  gift,  which  is  eternal 
Life.    And  not  receiving  the  Word  of  incorruption,  they, 
continue  in  mortal  flesh,  and  are  bound  by  death  as  a 
debt,  failing  to  take  the  antidote  of  life.    To  whom  the 
Word  saith,  setting  forth  His  own  gift  of  grace,  J  said,  Pk. 
Te  are  the  sons  of  the  Most  High,  M  of  you,  and  Oods;  6»7. 
but  ye  die  as  rrven.     These   things   He   saith  doubtless 
against  those  who  have  not  received  the  gift  of  adop- 
tion, but  dishonour  the  Incarnation   which  takes  place 
by  the  pure  generation  of  the  Word  of  Gk)d,  and  de<« 
fi»ud  man  of  his  ascent  unto  Gt>d,  and  are  unthankful 
to  the  Word  of  God,  Who  for  them  was  made  flesh* 
For  to  this  end,  the  Word  of  Gk>d  was  made  man,  and 
He  Who  is  the  Son  of  God,   Son  of  Man,  that  maa 


282  He  ga/ve  us  Vfdy  Se,  God  and  Man,  amd 

Books,  blended^  with  Gt)d'8  Word^  and  receiying  the  adop- 
tion, might  become  the  Son  of  Gbd.  Since  we  ooidd. 
no  otherwise  receive  incorrnption  and  immortality,  bnt 
hj  being  nnited  to  Incorrnption  and  Immortality.  And 
how  could  we  be  nnited  to  incorrnption  and  immortality, 
without  Incorrnption  and  linmortality  being  first  made 
that  which  we  aref  that  the  corruptible  might  be  swal- 
lowed np  by  Incorrnption,  and  the  mortal  by  Lnmortali- 
Oal.iT  6.  {y  •  j^^  y^^  might  receive  the  adoption  of  Bor£) 

$  2.         Therefore,  Who  shaU  declare  Eis  genemUon  f  for  He  it 

JerlrriL'  ^  Man,  and  who  will  acknowledge  Him  f    But  tJuU  man 

d.  LXX.  knoweth  Him,  to  whom  the  Father  which  is  in  Heaven 

'  , .      hath  revealed  Him,  to  make  him  understand,  that  that 

S.  JfODll  ,  , 

L  IS.  Son  of  Man,  who  is  bom  not  of  {he  mU  of  the  flesh  nor 
of  the  wiU  of  man.  That  is  Christ  the  Son  of  the  Living 
God. 

For  that  no  oiie  at  all  of  the  Sons  of  Adam  is  call- 
ed God  in  the  same  sense  as  He  is,  or  named  Lord,  we 

Ha  la       have  shewn  fiom  the  Scriptures.    But  that  He,  in  the 

^^^  proper  sense  of  the  words,  apart  fiom  all  men  that  ever 
were,  is  God,  and  Lord,  and  Eling  eternal,  and  the  Only 
Begotten,  and  the  Incarnate  Word,  and  so  proclaim- 
ed by  all  the  Prophets  and  Apostles,  and  by  the  Spirit 
Himself: — this  all  may  see,  who  touch  ever  so  slightly 
on  the  truth.  But  such  would  not  be  the  witness  of 
the  Scriptures  concerning  Him,  were  He  a  man  only, 
just  as  other  men.  But  because  He  had  in  Himself  that 
origin,  noble  above  all,  which  is  of  the  Most  High  Fa- 
ther; and  wrought  out  also  the«  admirable  Birth  which 
is  of  the  Virgin:  therefore  the  divine  Scriptures  testify 

Man  both  concerning  Him;  how  that  He  is  both  a  Man,  un- 
comely and  apt  to  suffer,  and  sitting  on  the  fole  of  an 
ass,  and  is  drenched  with  vinegar  and  gall,  and  was  des- 
pised among  the  people,  and  descended  even  unto  death : 

and  God  and  yet  also  the  Holy  Lord  and  the  wonderful  Counsel- 
lor, and  fair  to  look  upon,  and  the  Mighty  God,  ccmiing 

'  The  Greek  as  preserved  bj  Theo-    lator    the  *  two    renderings,  wtbtgkd, 
doret  gives  ')^t^ffaSt  receMnt  into  him ;    blended,    E. 
the  Latin  gives  comnUxtut,  the  Trans- 


The  Mighty  God.    His  own  wondrous  sign  to  Ahaa,  283 

XXL  the  Clouds  to  judge  all :  eXL  this^  I  sajj  the  Scrip- 
tures prophesied  coxioeniing  Him. 

For  as  He  was  Man^  that  He  might  be  tempted^  so  $  3. 
was  He  also  the  Word^  that  He  xxiight  be  glorified :  the 
Word  remaining  inactiye  in  His  temptation  and  dishon- 
our and  crucifixion  and  deaths  but  going  along  with  the 
Man  in  His  victory  and  endurance^  and  works  of  good- 
ness^ and  resurrection  and  ascension. 

He  therefore^  the  Son  of  Gk>d^  our  Lord^  being  the 
Word  of  the  Father: — and  also  Son  of  Man^ — became 
Son  of  Man  in  that  He  had  His  human  birth  of  Mary, 
who  liad  her  origin  from  among  men,  who  herself  alBO 
was  a  human  being. 

Wherefore   the  Lord   also  Himself  hath   given  axs   a  *iiie  sign 
sign  in  the  depths  in  the  height  above,   such  as  man*®^**** 
did  not  require,  because. neither  had  he  any  hope  that  a 
virgin  might  be  with  child,  and  bring  forth  a  Son,  and 
that  this  progeny  should  be  God  with  us,  and  should 
descend  into   the  lower  parts  of  the  eaaih,   seeking   the  Epb.  in 
sheep  which  was  lost,  (which  indeed  was  His  own  crea-  s*.  Lulu 
ture) ;  and  then  that  He  should  ascend  up  on  high,  of-  ^' 
fering  and  coxxmiending  to  His  Father  that  Man  who 
had  been  found;   offering  in  Himself  the  first-fruits   of 
Xnan's  resurrection:  That  as  the  Head  rose  again  from 
the   dead,  so  also  the  rest  of  the  body  of  the  whole 
Man,  such  as  he  is  found  in  life,  may  rise  again,  the 
time  of  his  condemnation  for  disobedience  being  fulfill- 
ed: growing  np  by  joints  a/nd  &ancb,  and  strengthened  by  Cul.iL 
the  increase  of  Ood,  each  single  mexnber  having  its  pro- 
per and  suitable  position  in  the  Body.    For  there  are 
many  mansions  in  the  Father^s  House,  even  eA  there  are  S.  John 
xnany  members  in  the  Body.  **^*  ' 

Thus  we  see  that  God  was  forbearing  when  Man  fell   ^^^p. 
away:  foreseeing  that  he  would  have  restored  to  him  that     x  j] 
victory  which  should  be  wrought  by  the  Word.     ^o^P®^*^ 
when  strength  was  made  perfect  in  weakness,  it  exhibited  fering 
the  benignity  of  God,  and  His  most  admirable  power,  zii.  9.' 
Thus,  as  He  patiently  endured  Joxias'  being  swallowed 


284  Ood  endured  Janah^s  absorption,  man's  long  punishmeni. 

Books,  up  bj  the  wliale,  not  that  being  swallowed  be  shonld 
periflb  for  ever,  but  that  being  vomited  forth^  be  migbt 
the  more  submit  himself  to  OroA,  and  give  more  glorj 
to  Him  Who  had  bestowed  on  him  safety  beyond  .hope ; 
and  might  canse  steady  penitenoe  in  the  Ninevites^  they 
taming  to  the  Lord  for  deliyeranoe  firom  deaths  in  alarm 
at  the  sign  which  was  wroaght  abont  Jonas; — as  the 

Jon.  IS.  Scriptmre  saith  of  them.  And  they  tamed  bock  eveiy  one 
from  hie  evil  way  and  from  the  trnqviiy  which  teas  in  their 
hands,  saying.  Who  knowelh  if  Ood  will  repent,  and  turn 
His  anger  away  from  us,  {hat  we  perish  not  f — so  also  in 
the  beginning  Qtod  patiently  endured  that  man  should  be 
swallowed  up  by  the  great  whale,  who  was  the  author 
of  transgression: — ^not  that  he  might  be  swallowed  up 
and  perish  entirely,  but  it  was  in  providing  lEmd  prepar- 
ing for  the  discovery  of  salvation,  which  was  made  by 
the  Word  through  the  sign  of  Jonas,  to  such  as  had  the 
same  mind  as  Jonas  concerning  the  Lord;  who  confess- 

lb.  L  9.  ed  and  said,  J  am  a  Servant  of  the  Lord,  and  I  worship 
the  Lord  Ood  of  Heaven  Who  made  the  sea  and  the  dry 
land.  And  so  men,  receiving  of  God  salvation  beyond 
hope,  might  rise  from  the  dead   and  glorify   God,  and 

lb.  iL  2.  utter  the  saying  which  Jonas  prophetically  spake,  I  cried 
unto  the  Lord  my  Ood  in  my  tribulation,  and  He  lieaird 
me  from  the  beUy  of  Hell.  So  may  he  always  continue 
glorifying  God,   and  incessantly   giving   thanks  for  the 

1  Cor.  L  salvation  which  he  hath  obtained  from  Him :  TliaJt  tio 
Jlesh  may  glory  before  the  iLord,  nor  man  ever  entertain 
the  contrary  thought  concerning  Gk)d,  so  as  to  account 
the  incorruption  which  he  has  to  be  his  own  by  nature, 
and  to  be  tossed  about  by  empty  arroganoe,  not  holding 
the  truth, — as  though  he  by  nature  resembled  God.  For 
this,  rather  making  him  ungrateful  to  his  Maker,  did 
both  obscure  the  love  which  Gk)d  had  towards  man  and 
blind  his  understanding  that  he  might  not  think  worthi- 
ly of  God;  comparing  and  judging  himself  equal  to  Gt>d. 
%  2.         This  therefore  was  Gbd's  long  suffering,  in  order  that 

LoMin     ^Hi^^XL  passing  through  all   things,   and    acquiring  moral 


By  His  kindnees  He  taught  Man  how  great  is  God.    285 

knowledge^  and  so  coming  to  the  resorrection  firom  the  He 
dead^  and  learning  bj  actual  assay  what  he  was  delivered  ^^^ 
firom,  might  ever  be  grateful  to  the  Lord:  having  won 
of  Him  the  gift  of  incorruption,  that  he  might  loye  Him 
more )  (for  he  to  whom  more  is  forgiven  loveth  more :)  ot  S^ 
— again^  that  he  might  know  himself,  his  mortality  and4y^ 
weakness,  and  might  understand  concerning   Gk)d,  how 
that  He  is  in  such  sort  immortal  and  powerful,  as  to 
give  both  immortality  to  the  mortal  being,  and  to  the 
temporal  eternity:  and  that  he  might  understand  also 
the  other  powers  of  God,  as   displayed  all  of  them  to- 
wards himself:  arid  being  thereby  fully  instructed,  might 
understand   concerning   God,  how   great  a  God  He  is. 
For  as  the  Glory  of  Man  is   God,  so  the  sum  of  the 
works  of  God,  and  the  recipient  of  all  His  Wisdom  and 
Power,  is  Man.    As  the  physician  is  proved  in' such,  as 
are  sick,  so  is  God  made  manifest  in  men.    For  which 
cause  Paul  also  scuth,   Ood  hath  shut  vp  aU  in  unbelief,  RonuxL 
{hat  He  may  have  mercy  upon  aU^:  and  this  He  saith,  not  sotiapm 
of  spiritual  ^ons,  but  of  Man,  who  having  been  disc-  ^* 
bedient  to  God,  and  cast  out  of  immortality,  did  after- 
wards  obtain  mercy,  receiving  through  the  Son  of  Grod 
the  adoption  which  is  by  Him. 

•For  such  an  one,  holdijig  without  elation  and  vain  glo- 
ry, the  true  opinion  both  of  the  Creatures,  and  of  the 
Creator,  (Who  is  God  mighty  over  all,  and  Who  gave 
being  to  all,)  abiding  also  in  His  Love,  and  in  sub- 
mission to  Him,  and  in  thanksgiving,  will  obtain  more 
glory  from  Him,  receiving  continual  increase,  •until  he 
become  like  unto  Him  Who  died  for  him.  Since  He  for 
His  part  was  made  in  the  likeness  of  sinful  flesh,  that  Ib.Tiii.8. 
He  might  condemn  sin,  and  so  cast  it  out,  as  a  con- 
demned thing,  from  the  flesh;  and  nnight  provoke  man 
to  resemble  Himself,  appointing  him  to  be  the  Lnitator 
of  God,  and  inserting  him  in  His  Father's  List,  that 
he  might  see  God,  and  granting  unto  him  to  compre- 
hend the  Father:— He  the  Word  of  God  Which  dwelt 
in  man,  and  was  made  Son  of  Man,  that  He  might  inure 


286  T}i6  Deliverer  foi^told, 

Boos  8.  man  to  reoeiye  Gbd^  and  Otoi  to  dwell  in  Man  :-^-acooEd« 
ing  to  the  good  pleasure  of  the  Father. 
X  3,  To  this  end  accordingly  that  sign  of  our  salvationj 
which  is  Emmanuel  bom  of  the  Virgin^  is  the  Lord  Him- 
self: since  it. was  the  Lord  Himself  Who  was  saving- 
those  who  of  themselyes  had  no  means  to  be  saved.  And 
therefore  Paul  /setting  forth  the  infirmity  of  man  saith, 

Rom.  TiL  Far  I  Tmow  thai  in  my  flesh  dwelleth  no  good  thing :  im-i 
^'  plying  that  not  of  ourselves  but  of  God  cometh  the  bless- 

Ib.8i.  ing  of  our  Salvation.  And  again,  0  wretched  man  iJuU 
I  amy  who  shall  deliver  ms  from  the  body  of  this  death  f 

lb.  26.  Then  he  introduces  the  Deliverer ;  The  grace  of  our  Lord 
Jesus  Christ. 

Is^xxxT.  And  so  too  Esaias  saith.  Be  comforted,  ye  weaJc  hands^ 
and  ye  feeble  hnees;  be  encouraged,  ye  of  timorous  heart, 
be  strong,  fear  not :  behold,  our  Ood  repayeth  judgement, 
and  win  recompense.  Himself  wiU  come  and  sa/ve  us :  i.  .e., 
that  we  had  not  salvation  of  ourselves^  but  of  Gbd^s 
help. 
$  4.  '  Again^  to  shew  that  He  Who  saveth  us  is  neither  to 
be  a  mere  man,  nor  yet  without  flesh  (for  Angels  are 
without  .flesh)    He  hath .  proclaimed  it,  you  see,,  as  fol- 

Ib.  IxiiL  lows :  Neither  elder,  nor  Angel,  but  the  Lord  Himself  sliaU 
save  them,  because  He  loveth  them  and  will  spare  them, 
He  will  deliver  them.  And  as  concerning  that  this  same 
Person  should  begin  to  be  a  true  visible  man,  while  He 

Ib.zxxiii.  IB  the  Saving  Word,  Esaias  saith  again,  Behold,  thou 
city  8ion,  thine  eyes  shall  see  our  saloatUm,  And  that 
He  was  4iot  only  Man  Who  died  for  us,  Escdaj?  saith, 
And^  the  holy  Lord  of  Israel  remembered  His  dead,  who 
had  slept  in  the  land  of  burial;  and  went  down  to  them 
to  preach  the  good  tidings  of  the  salvation  which  is  of 
Him,  that  He  might  save  them.    And  this  same  thing  the 

Mic  fii.  Prophet  Amps  saith  also :  Himself  will  turn  and  ha/oe 
mercy  upon  us :  He  wUl  do  away  our  iniquities^  and  cast 
our  sins  into  the  depth  of  the  sea.    And  again,  signifying 

•  St  IrensuA  quotes  thia  below,  Book    Dial,  omn  Trypbone,  o.  7^  fin.    •  164 
It.  c.  .22,  u  Jeremiah,  to  whom  like-    Ozf.  Tr.   £. 
wiae  S.   Justin   Martyr  attributes  it, 


God  and  Man.    Error  of  Tlieodotion  amd  Aquila.     287 

the  place  of  His  advent^  he  saitliLj,.  The  Lord  spake  from  Ampt  ; 
Bum,  fmd  from  Jemaal&m  He  uttered  J3t5  voice.  And  to 
shew  that  from  the  southern  part  of  the  heritage  of  Ju- 
dah  will  comei  the  Son  of  God,  Who  is  God;  and  that 
He  Who  was  of  Bethlehem  (where  the  Lord  was  bom) 
shall  send  forth  His  praise  into  all  the  Earth:  as  saitb 
the  Prophet  Habakkak,  Ood  shall  come  from  the  /9(n^A  Hab.  fii. 
mnd,  and  the  Holy  One  from  Mount  Ephraim.  His  Power 
covered  the  Hean^ens,  and  the  earth  is  fuU  of  His  praise* 
Before  His  Face  shall  go  forth  the  Word,  cmd  His  F^l^«^ 
shall  go  forth  in  the  fields.  Evidently  meaning  that  He 
is  God,  and  that  His  coming  is  nnto  Bethlehem,  and 
from  Mount  Ephraim,  which  is  part  of  the  inheritance 
towards  the  South,  and  that  He  is  Man.  For  His  Feet, 
saith  He,  shall  go  forth  in  the  fields:  now  this  is  the 
proper  mark  of  a  man. 

God  therefore  became  Man,  and  the  Lord  Himself  sa-    ^"^f  * 
•  ved  us,  giving  the  sign  of  the  Virgin.    Untrue  therefore  -^77- 
is  the  interpretation  of  certain  who  venture  thus  to  ii^-  MUtranR- 
terpret  the  Scripture:  ''Behold  ths  damsel  shall  be  wiihisa. tIL 
child,  and  shall  bear  a  son;''  as  Theodotion  of  Ephesus  ^ 
translated  it,  and  Aquila  of  Pontus,  both  of  them  Jewish 
Proselytes  :  whom  the  Ebionites  following,  say  that  He 
was  bom  of  Joseph :  whereby  to  the  best  of  their  power 
they  undo  this  so  great  Economy  of  Gbd;  making  void 
the  witness  of  the  Prophets,  which  is  God's  work.    For 
the  Prophecy  was  given,  in  the  first  place,  before  the  re* 
moval  of  the  people  to  Babylon  took  place,  i.  e.,  before 
the   Medes   and   Persians   received   the   dominion:   and 
next,  it  was  translated  in   Greek   by  the   Jews  them- 
selves, long  before  the  times  of  our  Lord's  Advent;  that 
no  suspicion  may  be  lefb,  whether  haply  it  was  in  de- 
ference to  us  that  the  Jews  so  translated  the  words. 
Whereas,  had   they  foreknown  our   existence,  and   our 
use    of  these   testimonies    out   of  the   Scriptures,   they 
would  never   have  hesitated  themselves  to  throw  their 
own  Scriptures  into  the  fire;   as  proving  both  that  all 
other   nations   partake   of  life,  and   demonstrating  that 


288     OrigmofLXX.    Emu  wrcvnged  bocih  of  Ser^tur^. 

Books,  tihose  who   boast   to   be  the   house  of  Jacob   and   the 
people  of  Israelj  are  even  disinherited  from  the  grace  of 
Gk)d. 
§  8.         For  before  the  Bomans  strengthened  their  dominion^ 
the  Macedonians  being  yet  owners  of  Asiaj-^Ptolem j  the 
Son  of  Lagos^  ambitions  of  adorning  the  Library  which 
pri^of  he  had  founded  in  Alexandria  with  the  writings  of  all, 
as  many  at  least  as  were  good  for  any  things  requested 
of  the  people  of  Jerusalem,  that  he  might  haye  their 
scriptures  translated  into  the  Greek  language.    But  they 
(for  they  were  then  yet  subject  to  the  Macedonians)  sent 
unto  Ptolemy  those  among  them  who  were  best  versed 
in  the  Scriptures,  and  in  both  the  languages,  being  se- 
venty elders:  wherein  God  wrought  the  thing  which  He 
would.    But  he,  desiring  to  make  trial  of  them  separate- 
ly, and  fearing  lest  haply  they  should  upon  some  com- 
pact hide  by  their  tranelation  the  truth  as  it  is  in  the 
Scriptures,  separated  them  one  from  another,  and  rbade  * 
Ijiem  all  write  the  same  passage  translated;  and  this  he 
did  in  all  the  books.     And  when  they  came  together 
in  Ptolemy's  palace,  and  offered  for  comparison  each  his 
own  translation,  both  Gk)d  ¥ras  glorified,  and  the  Scrip- 
tures proved  truly  divine,  all  of  them  having  set  forth 
the   same  things  in   the  same ,  sentences  and  the   same 
terms  from  beginning  to  end:  so  that  the  very  Gbntiles 
which  were    present    might   know,    that  the    Scriptures 
were  translated  by  inspiration  of  Gk>d.    And  no  wonder 
surely   that    Gt)d    should   have   wrought   this;  even  as, 
when  the  Scriptures  were  corrupted  in  the  captivity  of 
the  people  under  Nebuchadnezzar,  and  the  Jews  after 
70  years  had    returned   unto   their    own   land.    He  did 
afterwards  in  the  times  of  Artaxerxes  £ing  of  the  Per- 
sians inspire  Esdras,  the  Priest  of  the  tribe  of  Levi,  to 
arrange  all  the  sayings  of  the  Prophets  which  went  be- 
fore, and  restore  to  the  people  the  Code  which  came  by 
Moses. 

$  3.         The  truth  then  and  the  grace  of  God,  having  been  so 
great  in  the  translation  of  those  Scriptures  out  of  which 


Aidliority  of  Sqytuagint  vei'sion.  289 

Ood  prepared  and  new-formed  onr  Faith  wliioh  is  in 
His  Son;  and  preserved  them  to  ns  nnadnlterated  in 
Egypt;  wherein  both  the  House  of  Jacob  throvej  flying 
firom  the  famine  which  was  in  Canaan^  and  also  onr  Lprd 
was  there  pre^erved^  flying  the  persecution  which  arose 
firom  Herod: — ^Moreover,  this  version  of  those. Scriptores 
having  been  made  before  onr  Lord  came  down^  and  finish- 
ed before  any  Christians  were  to  be  seen;  (for  onr  Lord 
was  born  about  the  forty  first  year  of  Augustus*  reign^ 
but  Ptolemy^  under  whom  the  Scriptures  were  transla- 
ted^ was  much  more  ancient;)  truly  shameless  and  bold 
are  they  proved,  who  would  fain  ndw  translate  otherwise, 
-upon  our  refuting  them  out  of  the  very  Scriptures  and 
shutting  them  up  unto  the  faith  of  the  coming  of  the 
Son  of  God.  But  firm,  and  unfeigned,  and  alone  true,  Onr 
is  the  Faith  which  we  have,  clearly  evidenced  by  those  Ann 
Scriptures  the  translation  of  which  was  conducted  in  the  "^  *"^ 
aforesaid  manner:  and  the  Church's  message  is  without 
interpolation.  Yea,  and  the  Apostles  too,  who  are  more 
ancient  than  all  these,  agree  with  the  aforesaid  transla- 
tion, and  the  translation  harmonizes  with  the  Apostolical 
tradition.  Peter,  I  say,  and  John,  and  Matthew,  and 
Paul,  and  the  rest  in  order,  and  their  followers,  have  put 
forth  all  Prophetic  sayings  according  to  the  tenor  of  the 
translation  of  the  Elders. 

Because  one  and  the  same  Spirit  of  Gk)d,  Who  in  the  $  4. 
Prophets  first  was  as  a  Herald  of  the  Coming  of  the 
Lord  and  the  manner  thereof,  and  then  in  the  Elders 
did  well  translate  what  had  been  well  prophesied:  He 
did  also  in  the  Apostles  proclaim  that  the  fulness  of 
the  times  of  adoption  had  come,  and  that  the  Elingdom 
of  Heaven  had  drawn  near,  -  and  is  abiding  within  such 
men  as  believe  in  Him  Who  was  bom  of  a  Yirgin> 
even  Emmanuel;  As  they  themselves  bear  witness,  that 
before  Joseph  and  Mary  came  together  (of  course  while 
she  was  abiding  in  virginity)  she  was  fau/nd  wUh  ehUd  o^S.Mttdi. 
the  Soly  Ohost;  and  that  the  Angel  Gkkbriel  said  unto  her. 
The  Holy  Ohoat  shall  come  upon  thee  cmd  the  Power  of  theisB. 


290      Isaiah  most  clearly  foretells  OotPs  Human  Birth    • 

Books.  Highest  shall  overshadow  thee:   wherefore  also  thai  Holy 

Thmg  which  shall  be  bom  of  thee,  shall  be  called  (he  Son 

of  Oodj  and  that  the  Angel  in  sleep  said  mito  Joseplij 

8.  Matth.  Bui  this  was  done,  that  it  might  be  fulfilled   which  was 

^       spoken  by  the  Prophet  Esaias,  Behold  a   Virgin  shall  be 

wiihOhOd. 

Now  the  Elders  have  translated  Esaias  as  having 


IjH^^fi'  And  the  Lord  spake  again  unto  Ahaa,  Ash  thee  a  sign  of 
the  Lord  thy  Ood,  in  the  deep  beneath  or  in  the  height 
above.  And  Ahaz  said,  I  wUl  not  ash,  nor  tempt  the  Lord. 
And  he  said.  It  is  no  small  thing  for  you  to  offer  a  conies 
unto  men,  and  how  doth  the  Lord  insure  your  contestf 
Therefore  the  Lord  Himself  shall  give  you  a  sign.  Bc^ 
hold  a  Virgin  shall  conceioe,  and  bring  forth  a  Bon  and 
ye  shall  call  His  namie  Ihmnamdel.  Butter  and  honey  shall 
He  eat:  before  He  shall  know  or  chase  the  evU,  He  shall 
deal  in  the  good:  For  before  the  infant  may  know  good 
or  evU,  He  shall  not  consent  unto  wickedness,  thai  He  may 
The  Ex.  diAise  the  good.  We  see^  the  Holy  Ghost  hath  diligently 
^  signified  hj  these  sayings^  His  Birth^  that  it  is  of  the 

•Virgin^  and  His  Substance^  that  He  is  Gk>d  (for  this  the 
Name  Emmanuel  implies):  and  He  declares  Him  to  be 
Man  by  sayings  Butter  and  honey  shall  He  eal:  and  by 
terming  Him  an  infant^  and  before  He  know  good  and 
evU:  for  all  these  are  signs  of  a  human  infant.  But  as 
to  His  not  consenting  to  iniquity,  that  He  may  chuse 
the  good,  this  properly  belongs  to  God;  that  we  might 
not  understand  Him  to  be  only  a  mere  man,  by  Wm 
having  to  eat  butter  and  honey;  nor  again  by  the  name 
Emmanuel,  suspect  Him  to  be  God  without  Flesh. 
{  5.  And  in  saying.  Ye  shall  hear  now,  0  House  of  David : 
it  was  as  one  signifying,  that  He  Whom  God  promised 
Pt.  to  David>  to  raise  up  from  the  fruit  of  his  womb  to  be 

11.  '  an  everlasting  Eling,  He  it  is  Who  is  bom  of  the  Vir- 
gin the  daughter  of  David.  For,  for  this  cause  too  did 
He  promise  a  King  to  be  of  the  fruit  of  his  wornb ',  an 
expression  proper  to   a  Virgin  with  child;   and  not^  of 

'  or   belly,  ai  English  Margin   in    Pi.  cxxxii.  11.    E. 


of  a  Virgin :  King  David  too.  291 

the  fruit  of  his  loin^,  nor,  of  the  fruit  of  his  reins ,  which 
properly  belongs  to  a  man  begetting,  and  to  a  woman 
conceiving  by  a  man.  Thns  Scripture  in  its  promise 
hath  exclnded  the  man's  generative  powers :  yea,  he  is 
Hot  even  mentioned,  because  the  Child  that  was  being 
bom  was  not  of  the  will  of  man.  But  it  hath  esta- 
blished and  confirmed  the  fruit  of  the  womb,  so  as 
to  declare  His  generation.  Who  was  to  be  of  the  Vir- 
gin; as  Elizabeth,  filled  with  the  Holy  Ghost,  testified, 
saying  to  Mary,  Blessed  a/rt  thou  cumong  women,  a/nd  bleS'  s.  Luke 
sed  is  the  fruit  of  thy  womb ;  the  Holy  Ghost  signifying  ^ 
to  such  as  will  hear,  that  the  Promise  which  God  made, 
of  the  &uit  of  his  womb  to  raise  up  a  King,  was  fulfilled 
in  the  delivery  of  the  Virgin,  i.  e.,  of  Mary. 

Wherefore  such  as  change  the  passage  in  Esaiaa,  Be^ 
hold,  a  Damsel  shall  be  with  child,  and  will  have  Him 
to  be  the  Son  of  Joseph;  let  them  change  the  word  of 
promise  which  is  set  down  in  David,  where  (Jod  pro- 
mised him,  of  the  fruit  of  his  womb  to  raise  up  a  hom^ 
even  Christ's  Elingdom.  But  they  understood  it  not; 
otherwise  they  would  have  dared  again  to  change  this 
also. 

And  as  to  Esaias'  saying.  In  the  depth  helow,  or  in     ^6. 
the  height  above,  it  was  as  much  as  to  say,  that  He  that  Eph.  It. 
descended,  is  the  same  also    that  ascended.     And  as  to  ^^* 
his  saying,  The  Lord  Himself  shall  give  a  sign;  it  meant 
the  unlocked  for  nature  of  His  Birth;  which  could  not 
even  have  taken  place,  otherwise  than  by  God,  the  Lord 
God  of  all.  Himself  giving  the  sign  in  the  House  of  Da- 
vid.    For  what  great  thing  or  what  sign  would  ensue 
by  this,  that  a  young  woman  should  conceive  by  a  man 
and  bring  forth;  which  haippens  to  all  who  become  mo- 
thers?   But  because  an  unlocked  for  salvation  was  be- 
ginning  by   God^s  aid  to   be  wrought  for  men,   there 
Was-  wrought  also  the  unlocked  for  travail  of  the  Vir- 
gin, God  giving  this  sign,  and  not  man  working  it. 

And  for  this  cause  Daniel  also,  in  foresight  of  His  p,^^*, 
coming,  signified  that  as  a  stone  cut  out  without  hands  prophecy 

u  2 


292      Type  of  Mose^  Bod.    Jeconias^  seed  degi'oded ; 

Books.  He   came   into   this   world:    I  znean^   that  the   BAjing, 
Dan.  IL    WUhoiit  hands,  meant  that  without  work  of  human  handsj 
i.  e.j  of  those  who  are  used  to  cut  stones^  waa  His  com- 
ing into  this  world :  Joseph^  namely^  not  contributing  at 
all  to  it^  but  only  Mary  cooperating  with  the  Economy. 
For  this  stone  of  the  Earth  is  formed  by  God's  power 
j^^        and  skill.     And  therefore  Esaias  saith^   Thus  saUh  the 
xxriiLlfl.  Lord,  Behold,  I  east  into  the  foundations  of  Bion  a  pred' 
ous  stone,  elect,  chief,  a  comer-stone,  an  honowrable  stone; 
that  we  may  understand  His  coming  as  Man  to  be  not 
of  the  will  of  man  but  of  the  will  of  God. 
^  8.        For  this  cause  again  Moses  also^  exhibiting  a  Type^ 

^Mm^  ^^^^  *^®  ^^^  ^^  ^®  ground,  that  it,  becoming  incarnate, 

£zod.T]L  might  put  to  shame  and  swallow  up  all  the  rebellion  of 

^^"*      the  Egyptians  which  was  rising  up  against  God's  Eco- 

nomy:   and  that  the  Egyptians  themselves  might  bear 

lb.  TiiL    witness  that  it  is  the  the  finger  of  Ood  which  is  working 

^'  salvation   for  the  people,  and  not  the  Son  of  Joseph. 

For  were  He  the   Son  of  Joseph,  how  could  he  have 

S.MAtth.  more  than  Solomon,  or  more  than  Jonas,  or  be  some- 

*"'^»^' thing  more  than  David,  bom  as  He  must  have  been  of 

the  same  seed,   and  their  actual   offiipring?     And  why 

agcdn  did  He  call   Peter  blessed,  for  knowing  Him  to 

JJ-  anri.    he  the  Son  of  the  Living  Ood  ? 

§  9.         And  besides  this,  neither  could  He  be  "King,  if  at  least 

S. Matth. He  were   Son  of  Joseph;   nor  heir,   as  Jeremiah  saith 

EnS.^    For  Joseph  is   set  forth  as  the  son  of  Joacim  and  Je- 

JJ^^j^  chonias,  as  Matthew  also  expounds  his  origin.    But  Je- 

Has  no      chonias  and  his  issue  were  all  degraded  from  the  E[ing- 

Jer.  TxSL  dom,  Jeremiah  thus  speaking;  As  I  live,  saith  the  Lord, 

^     '     though  Jeconias  the  son  of  Joacim  King  of  Juda  were  the 

signet  on  my  right  hand,  I  vriil  take  him  off  thence,  a/nd 

deliver  him  into  the  hand  of  them  that  seek  thy  life.    And 

lb.  28^.  again,  Jeconias  is  dishonoured,  as  a  vessel  whereof  is  no 

use,  in  that  he  is  cast  out  into  a  land  which  he  knew 

not.     0  Earth,  hea/r  the  word  of  the  Lord:  write  thou  this 

man  a  degraded  person,  for  there  shall  not  grow  up  of  his 

seed  one   sitting  upon  the   throne  of  Da/vid,   a  Prince  in 


ihey  warned  thereby.  Adam's  hifrth  wnd  (he  Lard's.    29S 

Ivda.  And  again^  God  saith  of  Joacim  liis  father^  Where-  lb.  zzzrt 
fore  thus  saith  the  Lord  of  Joacim  [hia  £ather]  King  of^'  ^^' 
Judcea;  that  there  sJiaU  not  be  of  him  one  sitting  on  tlie 
throne  of  Dannd,  and  his  dead  body  shaU  be  cast  out  in  the 
heai  of  the  day  and  in  the  frost  of  the  night;  and  I  will 
look  upon  Mm  and  upon  his  sons,  and  I  will  bring  upon 
them  and  upon  the  inhabitants  of  Jerusalem,  upon  the  land 
of  Juda,  aU  the  emis  which  I  have  spoken  of  them. 

Such  therefore  as  Bay  that  He  waa  bom  of  Josqph^ 
and  hath  His  hope  therein,  make  themselveB  ont  to  be 
degraded  from  the  Elingdom,  falling  tinder  the  corse 
and  reproach  which  was  directed  against  Jeohonias  and 
his  seed.  Yea,  to  this  end  were  these  words  spoken 
of  Jechonias,  the  Spirit  foreknowing  the  sayings  of 
these  evil  teachers :  to  teach  them  that  He  shall  not 
be  bom  of  his  seed^  i.  e.,  of  Joseph,  but  according  to 
Otoi's  Promise  from  the  wornb  of  David  is  raised  np  an 
Eternal  King,  Who  snms  up  all  in  Himself;  yea  I  the  EdIl  L 
old  work  of  Creation  He  hath  summed  up  in  Himself.        Bom.  t. 

Because  as  by  the  disobedience  of  one  man  sin  had^^;  ^q 
entrance,  and  by  sin  death   prevailed;   so  also  by  the  Cheist 
obedience  of  one  man  should  righteousness  be  brought  Son  of 
in,   and  bear  the  fruit  of  life  to  those  men  who   were  ^"^ 
long  ago  dead.     And  as  that  first-formed  Adam  had  his 
substance  of  the  rude  and  yet  virgin  Earth   (for   Gtod 
had  not  yet  rained  and  man  had  not  tilled  the  earth)  Goi.  IL 
and  was  moulded  by  the  Hand  of  God,  i.  e.,  by  His 
Word  (for  all  things  were  made  by  Him);  and  the  Lords. John i. 
took  clay  from  the  earth,  and  moulded  man: — so  when 
the  Word  Himself,  being  of  Mary  who  was  yet  a  Vir- 
gin, was  gathering  into  Himself  what  relates  to  Adam^ 
it  was  meet  that  He  should  receive  a  birth  suitable  to 
this  gatheiing  up  of  Adam. 

And  so,  if  the  first  Adam  had  a  man  for  his  father^ 
and  was  bom  of  a  man's  seed,  it  were  meet  to  say  that 
the  second  Adam  was  also  bom  of  Joseph.  But  if  the 
former  was  taken  out  of  earth  and  God  was  his  Pramer, 
it  was  meet  that  He  also,  being  summed  up  as  part  of 


294  Chsist  ihs  Lord  took  trtdy  flesh  of  the  Virgin  Mari/, 

Boot^z.  Adam^  I  mean  that  the  Man  framed  by  the  Almighty^ 
should  have  the  same  resemblance  of  l)irth  with  him. 
Why  then  did  not  God.  a  second  time  take  dnst^  but 
wrought  so  that  the  formation  should  be  of  Maryf  That 
it  might  not  be  another  formation^  nor  another  being 
to  be  saved^  but  He  the  very  same,  might  be  gathered 
in,  the  similitude  being  kept  up. 

Cbap.       Wherefore   they  also    &il  exceedingly,  who  say  that 

•  >  I  '  •  Hei,  received  nothing  of  the  Virgin,  desiring  to  cast  out 
If  not  the  inheritance  of  the  Flesh,  and  to  reject  that  simili« 
theVb--  tude.  For  if  the  one  had  his  formation  and  substance 
fiSmu  ^^  ^^®  earth,  and  by  the  hand  and  workmanship  of  God, 
^  but  the  other  not  by  the  hand  and  workmanship  of  God: 

*  or  u     <>f  course  He  kept  not  the  likeness  of  man,  made  though' 

He  were  after  his  image  and  similitude :  and  it  will  seem 
an  incongruous  piece   of  work,  having  nought  wherein 
He  may  display  His  Wisdom.     And  it  comes  to  this, 
whether  one  say  that  He  appeared  but  in  shew  as  man, 
not  being  man ;   or»  that  He  was  made  a  Man,  taking 
to  Him  nothing  from  mankind.     For  if  He  received  not 
from  man  the  substance  of  flesh.  He  was  neither  made 
Man,  nor  the  Son  of  Man :  and  if  He  was  not  made  the 
same  that  we   were.  He  did  no  great  thing  in  that  He 
suffered  and  endured.     Now,  thtit  we  consist  of  a  body 
received  of  the   earth,   and  of  a   soul   receiving  breath 
from   Gk)d,    every   person   whatever   will    confess.     This 
therefore  the  Word  of  God  was  made,  gathering  up  the 
work  of  His  own  Hands  into   Himself :   and  therefore 
He  confesseth  Himself  the  Son  of  Man,  and  blesseth  the 
S.  Matth.  fneek,  that  they  shall  inherit  the  Ewrth.    And  the  Apos- 
^'^'        tie  Paul  too  in  the  Epistle   to  the   GbJatians  saith  ex- 
Gal,  iv.    pressly,  Ood  sent  forth  His  Son,  made  of  a  woman.    And 
Rom.i.8  ^gflin  in  that  to  the  Romans   he   says.   Concerning  His 
^  Son   Who  was  mrode  indeed  of  the  seed  of  David  accord^ 

vng  to  the  flesh,  Who  is  foreordained  the  Son  of  Ood  with 
power,  according  to  the  Spirit  of  Sanctifl^cation  by  the  ife- 
svrrection  from  the  dead,  Jesics  Chinst  our  Lord. 
§  2.         Tea,  superfluous  also  were  His  coming  down  into  Mary. 


and  endwred  in  the  Flesh,  The  72  generations  in  8.  Luke.  295 

For  why  did  He  at  all  descend  unto  her^  if  He  were 
not  to  receive  anything  of  her?  And  again^  had  He 
taken  nothing  from  Mary^  He  wonld  not  have  been 
capable  of  those  refreshments  derived  from  the  earthy 
whereby  the  earthbom  body  is  nonrished;  neither  when 
He  had  fasted  40  days^  like  Moses  and  Elias^  wonld  He 
have  hungered^  the  body  craving  its  proper  food;  nor 
wonld  John^  His  disciple,  writing  of  Him,  have  said.  Bid  S.  John 
Jesus,  wearied  wvth  His  journey,  sat  doum;  nor  wonld  Da- 
vid before  have  cried  concerning  Him,  They  have  added  Ps.  hdx. 
also  to  the  pain  of  My  wounds^;  nor  wonld  He  have 
wept  over  Lazams;  nor  have  sweated  great  drops  of 
blood;  nor  have  said.  My  soul  is  exceeding  «orroio/uZ;  S. Matth. 
nor,  when  His  side  was  pierced,  wonld  there  have  come 
forth  blood  and  water/  For  all  these  are  signs  of  the 
flesh  which  He  took  of  the  earth;  which  He  gathered 
into  Himself,  saving  His  own  handywork. 

For  this  canse  Lnke  points  ont  that  the  genealogy,     $  3. 
which  extends  from  onr  Lord's  Birth  nnto  Adam,  has|ii?*'' 
72   generations,    conjoining   the   end   to  the   beginning,  ^^^ 
and  implying,  that  it   is  He  Who  in  Himself  gathered 
np  all  nations,  dispersed  as  they  were  even  from  Adam, 
and  all  languages  and  the  race   of  men   together  with 
Adam  himself.    Whence  also  by  Paul  the  same  Adam 
is  called  the  figure  of  Him  which  is  to  come :  as  though  Rom.  ▼. 
the  Word,  Who  framed  all  things,  had  formed  before- 
hand with  a  view  to  Himself  that  Economy  of  Mankind, 
which  was  to  centre  in  the   Son  of  Gk)D;   God  forming 
first  of  all  the  natural^  nlan,  to  the  end  that  he  might 
be  saved  by  the  spiritual.    For  whereas  He  Who  saves 
existed   before,    there    must    needs   be  something   made 
that  should  be  saved,  lest  He  that  saveth  prove  a  super- 
fluous thing. 

And  in  agreement  herewith  the  Virgin  Mary  also  is     §  4. 
found  obedient,  where  she  saith.  Behold  Thine  Handmaid,  i^^ 

K  Tea  tuperJIuout—My  Wounds*  These  ^  tttUmaUm,    The  TranslAtor  gives  as 

words  are  dted  by  Sevenu,  in  the  Syriac  an  alternative  rendering  wtirtly  animai, 

Ms.  in  the  British  Museum  add.  17200.  £. 
E. 


296      XiXiimdM  a/nd  corUrari  hetween  Eve  and  Mary. 

Book  ft.  0  Lord;  he  U  wnto  me  aeeording  to  Thy  Word.    Bui  Ere 
T^^-  is  found  disobediont.    llTor  slie  did  not  obey^  being  yet 
and  die    a  virgin.    As  she^  having  indeed  a  husband^  i.  e.^  Adamj 
}S^     yet  being  still  a  virgin   (for  {hey  were  both  noised  in 
GouiL    Paradise^  and  were  not  ashamed,  becansoj  having  been  a 
short  while  created^  they  had  no  knowledge  of  the  pro- 
creation  of  children;  for  they  were  first  to  grow  np  and 
thereupon  after?rards  to  be  mnltiplied)   as   Eve  I  say 
proving  disobedient  became  the  cause  of  deaQi  both  to 
herself  and  to   all   mankind;    so    also  Mary  having  a 
hnsband  fore-appointed^  and  nevertheless  a  virgin^  be- 
ing obedient^  became  both  to  herself  and  to  all  mankind 
the  cause  of  salvation.    And  therefore  the  Law  calls  her 
which  was  espoused  to   a   man^  though   still  a  virgin^ 
the  wife  of  him  who  had  espoused  her^  pointing  to  the 
^  arjm-   reaction^  which  should  come  round  firom  Mary  to  Eve; 
y^Ql^|^J£[_  since  in  no  other  way  can  that  which  is  dotted  be 
tttmena     undonfe^  but  by  the  bending  the  loops  of  the  knot  in 
a  reverse  order:    that  the  first  tie  may  be  undone  by 
the  second^  the  second  again  disengage  the  first.    And 
it  ensues  that  one  has  to  undo  the  first  loop  by  means 
of  the  second  tie^  and  that  the  second  tie  comes  in  placQ 
to  be  first  undone. 
S.  Mattlu     And  on  this  account  the  Lprd  said.  The  last  indeed 
'     shall  he  first,  and  the  first  last,  and  the  Prophet  too  im- 
Ps.  zIt.   plies  this  very  same^  where  he  saith^  Instead  of  thy  Fa» 
^^  there  are  horn  to  thee  children.    For  pur  Lord  being  boruj 

the  First-bom  of  the  Dead^  and  receiving  the  old  Fa- 
thers into  His  Bosom^  regenerated  them  to  the  Life  of 
Gbd :  becoming  Himself  the  beginning  of  those  that  live^ 
because  Adam  became  the  beginning  of  the  dying. 

Wherefore  also  Luke  beginning  from  the  Lord  the 
first  step  in  That  Descent  brought  it  back  to  Adam;  to 
signify  that  not  He  was  Regenerated  by  them^  but  they 
by  Him  to  the  Gospel  of  ^  life.  And  so  too  the  knot  of 
Eve^s  disobedience  received  its  solution  by  the  obedience 
of  Mary.  For  what  the  Virgin  Eve  bound  by  unbelief^ 
that  the  Virgin  Mary,  loosed  by  faith. 


Oaptive  Adam  re-taJcen  and  saved.  OodU  hmg^mffering,  297 

It  was  therefore  necessary  that  the  Lord^  coming  afler  -^tTi 
the  lost  sheep  and  gathering  in  one  so  vast  an-  Econ-     ZTT 
omy,  and  seeking  the  work  of  His  own  Eands^  should  ^^2** 
save  that  very  man^  who  had  been  made  in  His  image  Adam 
and  Ukeness^  i.  e.j  Adam^  fulfilling  the  times  of  his  con- 
demnation^ passed  on  him  for  disobedience^  which  times 
ihs  Father  hath  pnt  in  Mis  own  poioer;  (inasmuch  as  the  Acts  L7« 
whole  Economy  of  Salvation  regarding  man  took  place 
according  to   the  good  pleasure  of  the  Father;)    that 
GK)d  might  not  be  overcome,  nor  His  plan  made  void. 
For  if  the  man  who  had  been  made  by  God  that  he 
might  live,  should  lose  his  life,  hurt  by  the  Serpent  who 
had  corrupted  him,  and  no  more  return  to  life,  but  be 
quite  abandoned  unto  death :  Grod  would  have  been  over- 
come, and  the  wickedness   of  the   Serpent  would  have 
prevailed  against  His  will.    But  God  being  unconquered 
and  long-suiSering,  shewed  Ttimflelf  in  the   first  place 
long-suffering  to  reprove  men  and  to  put  all  on  their 
trial,  as  we  have  said  before;  for  the  other.  He  bound |^Cli. 
by  the  second  Man  him    that  was  strong,  and  spoiled  s/Matth. 
1m  goods,  and  abolished  death,  quickening  the  man  who 
had  received  a  deadly  hurt.    For  Adam  was  the  chief 
of  the  goods  in  his  possession;   him  he  actually  held 
within  his  power;   I  mean  that  he  was  unjustly  filling 
him  with  transgression,  and  on  pretence  of  immortaUty 
working  that  which  bringeth  death  in  him.     For  so,  by 
the  promise  that  they  should  be  as  Gods,  (a  thing  alto- 
gether impossible  to  him),  he  wrought  death  in  them. 
And  justly  therefore  did   Grod  make  him*  in  his  turn  a 
captive,  who  had  led  man  captive;   and  loose  &om  the 
chains   of   Condemnation,  Man,  who  had  beeix    so    led 
away. 

And  this,  if  one  must  speak  the  truth,  is  Adam : — ^that     $  2. 
first-formed  Man,  of  whom   ^igripture  tells  us  tHat  the 
Lord  said.  Let  us  make  Mem'  after  our  image  and  Wee- Oen A. 2^, 
ness;  and  we  all  are  of  him;  and  because  we  are  of  him^ 
therefore  also  we  have  inherited  his  proper  name. 

Now  upon  the  salvation   of  man  it  follows  that  the 


298  Ths  FaJOier$  saved.  Cfurse  antiiegraund  and  on  the  DeviL 

Book  8.  first-formed  man  should  be  saved.  It  being  too  absnrd 
to  say^  that  he  who  was  grieyoosly  hurt  by  the  enemjj 
and  first  suffered  captmty^  is  not  rescued  by  the  Con- 
queror of  that  enemy^  while  his  sons  are  rescued  whom 
he  begat  in  that  captivity.  Neither  again  will  the  foe 
seem  conquered^  the  very  same  old  spoils  abiding  with 
him.  As  if  enemies  had  taken  certain  in  war^  bound 
them^  and  led  them  away  captive^  and  kept  them  a  long 
time  in  slavery,  so  as  to  have  families  while  in  their 
possession,  and  another,  vexed  on  behalf  of  the  enslav* 
ed,  should  overcome  the  said  enemies :  yet  will  he  not 
act  fairly,  if  while  he  deliver  the  children  of  those  who 
were  led  away  captive  &om  the  power  of  those  who  had 
reduced  their  fathers  to  slavery,  he  leave  the  persons 
themselves  who  bore  that  captivity,  and  of  whose  cause 
too  he  imdertook  the  pleadings  subject  to  their  enemies. 
Thus,  while  the  children  have  obtained  their  liberty  on 
the  ground  of  their  father's  redress,  the  fathers  them- 
selves are  not  abandoned,  upon  whom  the  captivity  itself 
came.  For  Gbd  is  not  impotent,  nor  unjust;  Who  hath 
holpen  man,  and  recovered  him  to  his  proper  freedom. 
§  3.  For  which  cause  also  in  the  beginning  of  Adam's 
The  transgression,  as  Scripture  relates.  He  cursed  not 
SJJS  Tn'yyiafllf^  hnh  ffbg^  ground  in  his  works^  as  one  of  the 
not  Adam  ^^jgj^^  saith,  ^'Gbd  fcr  HSs'paA'^transferred  the  curse 
unto  the  earth,  that  it  might  not  continue  in  the  man.'' 
And  for  the  sentence  on  his  transgression  man  received 
wearisomeness  and  labour  in  the  earth,  and  to  eat  bread 
in  the  sweat  of  his  face,  and  to  be  turned  into  the  earth 
from  which  he  was  taken:  and  the  woman  in  like  man- 
ner the  wearisomeness,  and  labours,  and  groanings,  and 
sorrows  of  child-birth,  and  servitude,  i.  e.,  to  be  a  slave 
to  her  husband:  that  neither  might  they  perish  utter- 
ly, accursed  of  God;  nor  abide  without  correction,  and 
contemn  God.  But  the  whole  curse  discharged  itself  on 
Qen.  iiL  the  Serpent  who  >iAfi  hftomilftfl  f.^i^tr^-,  And  ths  Lord,  we 
^  are  toI37«aid  unto  the  serpent,  Beca/use  thou   host  done 

this,   thou  art  cursed  above  all  cattle  and  aibove  all  the 


HeU*  Cam's  reply  to  Ood  drew  on  him  whole  ouree.  299 

heoMs  of  the  earth.  Now  the  yery  same  the  Lord  also 
saith  in  tHe  Gospel^  to  those  who  are  found  on  the  left 
hand :  Oo,  ye  cwrsed,  into  everlasimg  fire,  which  My  For-  S.  Mattlu 
ther  hath  prepared  for  the  Devil  and  hie  Angels :  imply- 
ing that  not  for  man  in  the  first  place  was  prepared  the 
eternal  fire^  hnt  for  him  who  begoiled  man  and  caus- 
ed him  to  offend;  him  I  say^  who  is  chief  of  the  Apos- 
taoy^  chief  of  the  separation  *j  and  for  his  Angels  whOaf^J^jf"* 
became  Apostates  with  him :  However  these  too  will 
justly  receive  it^  who^  like  them>  persevere  in  works  of 
wickedness  without  repentance  and  without  return. 

Cain^  for  example^  having  received  counsel  from  Qt)d,     f  ^• 
to  be  satisfied  with  not  having  rightly  apportioned  the  brought 
friendly  offices  due  to  his  brother;    yet  was  he,   envi- on  iSm^ 
ously  and  maliciously  imagining  that  he  might  rule  over^  j^  ^ 
him,  BO  far  firom  being  satisfied  therewith,  that  he  rather  ^^^^' 
added   sin   unto   sin,  shewing  hifi  mind   by  his  works. 
For  what  he  thought,  that  also  he  brought  to  pass;  he- 
tyrannized  and  slew  him,  Gbd  subjecting  the  just  to  the 
unjust,  so  that  the  one  might  be  proved  righteous  by 
his  sufferings,  the  other  by  his  doings  convicted  of  un-* 
righteousness.    Yet  not   even   so   was   he   soothed,   nor 
did  he  rest  from  his  evil  deed;  but  when  asked  where 
his  brother  was,  I  hnow  not,  saith  he ;  ami  I  rny  hrother^s  lb.  9, 
"keeper?  extending  and  multiplying  the  evil  by  his  way 
of  replying.     For  bad  as  it  is  to  slay  a  brother,  it  is 
much  worse  to  reply  so  boldly  and  irreverently  to  the 
all-knowing  God,  as  though  he  could  evade  Him.    And 
for  this  very  cause  he  bore  the  curse  in  his  own  person,' 
because  he  moved  the  sin  off  from  himself,  not  rever- 
ing God,  nor  ashamed  in  the  murder  of  his  brother. 

But  in  Adam's  case  no  such  thing  happened,  but  all  ^^^' 
contrariwise.    For  being  beguiled  by  anotLer  under  pre-'^dbim- 
tezt    of  immortality,   he   is   presently  seized  with  fear,  i^enitep- 
and  hides  himself;   not  as  though  he  might  escape  from  and^e 
Gk)d,   but   for    shame,   because    aflber   transgressing   His 
commandment,  he    is   unworthy  to    come   to   the   sight  p   ^ 
and  speech  of  God.     But  the  fear  of  the  Lord  is   theio. 


800         Adam's  reverent  sorrow,  (he  Berpeni  ewrsed. 

Book  ft.  heffinmng   of  imdersUmdmg ;    and  the  nnderstaaiding   of 

his    sin    caused   penitence;    and   to    the   penitent^  Qod 

gprants  His  loving-kindness.    Yea^  for  by  his  gprdle  he 

professed  his  penitence  in  deed,  covering  himself  with 

took  fift.  fig-leaves,  although  there  were  many  leaves  besideSj  such 

Moitanoe  &fl  might  less  annoy  his  body.     However,  he  made  him 

ff^f^log^  a  garb  suited  to  his  disobedience^  being  smitten*  with 

jj^j^j*  the  fear  of  Odd,  and  beating  down  the  wanton  eager- 

nen        ness  of  the  flesh; — ^inasmuch  as  he  had  lost  the  mind 

and  thoughts  of  little  children,  and  had  come  to  have 

worse  thingps  in  his   imagination;^ — ^he   guarded   himself 

and  his  wife  with  the  curb  of  continence,  fearing  GK)d, 

and  looking   for  His   coming,   and   implying   somewhat 

like  what  follows;  I  mean,  saith  he,  that  the  robe  of 

holiness,  which  I  had  from  the   Spirit,  I  have  lost  by 

disobedience,  and  now  I  know^  that  I  am  worthy  of 

this  kind  of  covering,  which  gives  no  delight,  but  pricks 

and  goads  the  body.    And  apparently  he  would  always 

have  had  this  for  his  apparel,  humbling  himself,  except 

Gen.iii.   the  Lord,  Who  is  merciful,  had  clothed  them  with  eoctis 

^^*  of  skins  instead  of  the   fig-leaves.    Yea,  and  therefore 

also  He  questions  them,  that  the  charge  might  pass  to 

the  woman;   and  her  again  He  questions,  that  she  may 

transifer  the  cause  to  the   serpent.     For  she   said  what 

lb.  18.     had  been  done:    The  Serpent,  saith  she,  begtdled  me,  and 

I  did  eat.    But  the  Serpent  He  questioned  not;   for  He 

knew  that  he  had  been  the  chief  in  the  transgression: 

but  the  curse  He  launched  at  him  in  the  first  place,  the 

second  reproof  being  to  come  upon  the  man.    For  him 

God  hated,  who  beguiled  the  man :  but  on  him  who  was 

beguiled,  by  slow  degrees  He  took  pity. 

^  6.        Wherefore   also    He    cast   him   out  of  Paradise,    and 

moved  him  to  a  distance   from  the   Tree  of  Life:   not 

grudging  him  the  Tree  of  Life,  as  some  dare  to  say. 

By  death  but  in  pity  to  him,  that  he  might  not  last  for  ever  as 

not  man   a  sinner;  and  that  the  sin  which  was  in  him  might  not 

1  eonterritut.  The  Translator  gave  ^  cognotco.  The  Translator  gave  oe- 
as  altematiye  renderings  alarmed  and  knowledge  as  an  altematiTe  rendering. 
smiiten,    £•  £• 


KatCs  emnity  to  the  $erpent,  then  Victory.  DeaJMs  ded£h.  801 

be  immortal,  and  an  infinite  and  incorable  evil.    Bat  He  batmaa'a 
forbade  him  to  transgress^  bringing  in  death  as  a  cheeky  ""^ 
and  causing  sin  to  oease^  in  that  He  put  an  end  to  it  by 
the  dissolution  of  the  flesh  which  should  take  place  on 
earth:  that  man^  ceasing  some  day  to  live  unto  sin,  and 
dying  thereunto^  might  begin  to  live  unto  Gbd. 

For  which  cause  He  put  enmity  between  the  serpent^     $  7* 
and  the  woman  with  her  seed,  the  two  watching  one  an-^^"^' 
other  suspiciously:    so  that  on  the  one  part.  He  whose JjJ^J^ 
foot  is  bitten,  hath  power  even  to  trample  on  the  head  P«>^' *>>d 
of  the  enemy:  and  that  the  other  should  bite,  and  slay, 
and  impede  the  man's  approaches,  until  the  coming  of 
the  seed  predestined  to  trample  on  his  head:  which  seed 
was  the  offspring  of  Mary;  concerning  Whom  the  Fro* 
phet  saith.  Thou  shalt  waik  upon  the  asp  and  cockcvtrice,  Pi.  mL 
cmd  thou  shalt  tread  on  the  Hon  and  the  dragon*,  meaning 
that  that  which  was  r^ing  and  enlarging  itself  against 
Man,  viz.  sin; — that  which  made  him   cold, — should  be 
abolished,  together  with  Death  who  now  reigneth :  and 
that  He  should  in  the  last  times  tread  down  the  Lion  nr^ 
who  should  leap  upon  the  race  of  Man,  i.  e..  Antichrist:  ^^^ 
both  binding  the  Dragon,  that  old  Serpent,  and  putting  J*^«  *"• 
him  under  the  power  of  man,  who  had  been  conquered, 
so  as  to  trample  on  all  his  might. 

Now  Adam  was    overcome,   when  all  life  was  taken  and  xe- 
away  from  him:  wherefore,^  when  the  enemy  in  his  turn i>im  \j^t^ 
was   overcome,   Adam   recovered   life.      Death   however, 
which  had  first  gotten  hold  of  man,  is  {he  last,  enemy  toxcor.xr. 
be  abolished.    And  so,  man  being  delivered,  that  bIuM  ^i^'ram 
brought  to  pass  which  is  written,  Death  is  swallowed  up 
in  victory  :  0  Death,  where  is  thy  victory  f  0  Death,  where 
is  thy  sting?  But  this  it  will  be  impossible  to  say  justly, 
if  he  shall  not  prove  to  be  delivered,  over  whoili  death 
first  tyrannized.     For  his  salvation  is  the  abolishing  of 
death.    When  therefore  the  Lord  gave  life  to  man,  L  e., 
to  Adam,  Death  also  was  aboUshed. 

It  follows,  that  all  they  are  liars  who  deny  his  sal-     a  g. 
vation ;   excluding  themselves  for  ever  from  life,  in  that 


802      Tatian'i  invention.    Adam^s  loss  no  gain  to  its. 

Book  S.  they  believe  not  that  the  sheep  is  foimd  which  wad  lost. 
Whereas^  if  this  is  not  fotind^  the  whole  race  of  man 
is  still  holden  of  perdition. 

He  then  is  a  deceiver^  who  first  brought  in  this  view^ 
or  rather^  this  ignorance  and  bUndness^  I  mean  Tatian; 
who  having  come  to  be  a  combination  of  all  heretics^  as 
we  have  shewn^  did  however  of  himself  invent  this :  in 
order  that  introdacing  somewhat  new^  apart  firom  the  rest^ 
he  might  according  to  the  emptiness  of  his  speech  pro- 
vide for  himself  hearers  empty  of  faith ;  affecting  to  be 
•  or  mai-  counted  a  teacher';  endeavouring  also  from  time  to  time 
sister       to  avail  himself  of  this  sort  of  expression^  so  frequent 
^  or.xv.  j^i  Patd,  That  **in  Adam  we  all  die;''  and  not  knowings 
Rom.T.    that  where  sin  ahaunded,  grace  did  rrmch  more  abound. 
Adunit       So  much  then  being  clearly  proved^  let  all  blush  who 

who^eny  '^^  ^^  ^  ^^^^^  ^^^  ^^^  dispute  about  Adam^  as  though 
^deny    {^g  not   being   saved  were    some*  great  gain  to   them: 
■alTatiGii  since  they  do  but  fail  the  more  entirely:   even  as  the 
Serpent  gained  nothing  by  mispersuading  man^  save  that 
7  41^     he  proved  him^  a  transgressor^  having  man  as  the  spring 
lovr^rfor  and  subject-matter  of  his  own  revolt :  But  Gk>d  he  over- 
■*^         came  not.    Even  so  these  who  deny  Adam's  Salvation^ 
gain  nothing  but  this^  that  they  make  themselves  here- 
tics and  apostates  from  the  truths  and  shew  themselves 
pleaders  on  the  Serpent's  and  on  Death's  side. 
Chap.       Thus  we  have  exposed  all,  who  introduce  wicked  opin- 

XXIV.   . 

'  ^  I  '  ions  of  our  Maker  and  Framer,  Who  was  also  the  Fra- 
mer  of  this  world,  above  Whom  is  no  other  Gk)d:  and 
by  absolute  proofs  we  have  overthrown  those  who  teach 
falsely  concerning  the  substance  of  our  Lord,  and  the 
Economy  contrived  by  Him  for  the  sake  of  His  crea- 
ture man:  while  the  preaching  of  the  Church  is  on  all 
sides  consistent  and  continues  like  itself,  and  hath  its 
testimony  from  the  Prophets  and  Apostles  and  from  all 
disciples :  as  we  have  traced  out  our  proof  through  the 
beginning  and  middle  and  end,  and  through  the  whole 
Economy  of  God,  and  His  ordinary  way  of  working  for 

1  The  Translator  gare/requigni  in  and   ammon  with,  as  altematiye  renderings.  B. 


Gift  of  the  Holt  Spirit  tn  the  Church.  803 

the  salvation  of  man,  wliich  is  by  our  Faith.    Which 
Faith^  received  in   the  Church,  we   goard^  and   which, 
coming  of  the  Spirit  of  God,  is  like  some  noble  treasure 
in  a  precious  vessel,  continually  reviving  its  youth,  and 
causing  the  very  vessel  which  holds  it  to  revive  in  like 
manner.    For  the  Church  is  entrusted  with  this  gift  of 
Ood,  for  the  inspiration  (so  to  speak)  of  thi^t  which  He 
hath  made,  that  all  her  members,  partaking  thereof^  may 
be  quickened.    And  in  the  same  gift  is  dispensed  the 
communion  of  Christ,  i.  e.,  the  Holy  Spirit — the  earnest 
of  ineorruption,  and  confirmation  of  our  faith,   and  the 
ladder  whereby  to  ascend  to  Gk)d.    For  in  the  Church  it^iCor.xfl. 
is   said,   Ood   hath  set   Apostles,  Prophets,  Teachers,  and 
all  the  other  working  of  the  Spirit:  whereof  none  are 
partakers,  who   run  not  unto   the  Church;   rather  they 
defraud  themselves  of  life,  by  their  evil  views  and  intol-i 
erable  doings.     For  where  the   Church  is,  there  also  is 
the  Spirit  of  God;  and  where  the  Spirit  of  Grod  is,  there 
is  the   Church,  and  all  grace :  but   the  Spirit  is  Truth.  1 8.  John 
Wherefore  they  who  do  not  partake  of  Him  neither  have  '-  ' 
nourishment  unto  life  from  their  Mother's  breasts,  nor 
receive  of  that  purest  fountain  proceeding  from  the  Body 
of  Christ,  but  hew  unto  themselves  hroTcen  dstems  from  Jer.ii.is. 
earthly  ditches  and  drink  water  which  is  foul  with  clay: 
flying  from  the  Faith"^  of  the  Church,  to  avoid  exposure, 
and  rejecting  the  Spirit,  that  they  may  not  receive  in- 
struction. 

And  being  alienated  from  the  truth,  worthily  do  they  §  2* 
wallow  in  all  error,  tossed  thereby  as  with  a  tempest, 
judging  of  the  same  things  according  to  the  time,  now 
one  way  now  another,  and  never  having  any  settled  view. 
For  they  chuse  rather  to  be  sophists  about  words  than 
disciples  of  the  Truth:  not  being  founded  upon  the  One 
Bock,  but  upon  sand,  having  in  it  many  stones.  Where- 
fore also  they  feign  to  themselves  many  Gt>ds,  and  ever 
they  have  as  their  pretence  that  they  are  seeking  (for 
they  are  blind)  but  to  find  they  never  are  able*    For 

»  fidfm.  The  TraDslator  gave  Creed    u  an  alternative  rendering.    E« 


804  Chd^s  eondeaeennan  thsir  shmbKng-bloek. 

Books,  they  blaspheme  tlie  Maker,  Him,  namely,  WIlo  is  truly 
God,  Who  also  gives  them  power  to  find :  thinking  that 
they  have  discovered  another  Gk>d  above  Gt>d,  or  another 
ThflT       Fleroma,  or  another  Economy.    And  therefore  the  Light 
little  of    which  is  of  Gk>d  shineth  not  nnto  them,  because  they 
oiiueHe  ^^®    dishonoured    and    scorned   God;    acconnting  Him 
^"S  T®^  insignificant,  because  for  His  love's  sake  and  His 
to onrken mfinite  graciousness  He  came  within  men's  knowledge: 
—(within  their  knowledge,  I  mean,  not  in  magnitude, 
nor  in  substance;    for  no  one  hath  measured,  nor  hand- 
led Him;  but  in  respect  of  our  knowing  that  He  Who 
made  and  fashioned  them,  and  breathed  into  them  the 
breathing  of  life,  and  Who  by  His  creatures  nourisheth 
us,  by  His  Word  confirming  and  by  His  Wisdom  ce- 
menting all  things.  He  it  is  Who  is  the  only  true  Gbd :) 
—and  they  further  dream  of  one  who  is  not,  as  being 
above  Him ;  Ihat  they  may  be  thought  to  have  discover- 
ed a  great  Gt>d,  whom  no  one  can  know,  as  communica- 
ting with  manldnd,  or  as  administering  earthly  things: 
inventing  forsooth  an  Epicurean  God,  such  as  achieves 
.  nothing  either  for  himself  or  for  others,  i.  e.,  who  hath 
providence  over  nothing. 
Chap.        God  however  hath  providence  over  all  things;  where- 


.  fore  also  He  gives  counsel,  and  with  counsel  He  is  pre- 

HiiPro*  <36nt  to  all  who  have  care  of  their  conduct.     It  cannot 

evoTSe  ^^^  ^^>  ^^^  ^^^  ^^^  subjects  of  foresight  and  govem- 
^^      ment  should  know  their  proper  guide :   Quch,  I  mean,  as 
pezedyed  are  not  irrational  nor  vain,  but  have  distinct  power  of 
perceiving  the  Providence  of  God.    And  therefore  cer- 
tain of  the  Gontiles,  who  were  less  enslaved  to  allure- 
ments and  pleausres,  and  were  not  so  far  led  away  by 
the   superstition  towards   idols  :    being   moved   by   His 
Providence,  though  faintly,  yet  so  far  they  were  chang- 
ed, as  to  say  that  the  Framer  of  this    Tmivers&  is  a 
Father  providing  for  all  things,  and  ordering  this  world 
of  ours. 
§  2.        In  the  next  place,  that  they  may  take  away  from  the 
2Jf  Jf*"  Father  the  function  of  rebuking  and  judging,  which  they 


QoD  gobd  and  just,  else  Ood  no  more,  805 

acconnt  xmworQij  of  God;  and  imagming  iheniselyes  totwo^odt 
bave  fonnd  out  a  Gtod  exempt  from  wraiih^  and  merelybSSTo? 
good,  they  have  said  Ihat  one  judges  and  another  saves ;  ^J^^^'^^^ 
in  their  ignorance  depriving  both  of  understanding  and 
righteousness.    For  if  He  Ihat  judgeth  is  not  also  good, 
that  He  may  both  give  to  whom  He  ought,  and  re* 
prove  whom  He  ought.  He  will   neither   seem  a  just 
nor  a  wise  judge.    On  the  other  hand.  He  that  is  good^ 
if  He  be  nothing  but  good,  and  not  a  Trier  of  those  on 
whom  He  sends  His  goodness;  He  will  be  beyond  the 
limit  of  justice  and  goodness,  and  it  will  seem  lack  of 
power  in  His  goodness,  not  to  save  all  men,  if  its  ez-* 
ercise  be  not  joined  with  judgment. 

Wherefore  Marcion,  who  takes  upon  him  to  divide  Gk>d  ^  3. 
into  Two  Beings,  and  to  call  the  one  good,  and  the  other  ^[^J^ 
apt  to  judge,  doth  on  both  sides  annul  thd  Deity.  For 
the  one  who  judges,  if  £[e  be  not  also  good,  is  not  GK>d, 
because  He  is  not  Gk>d,  to  whom  goodness  is  wanting; 
and  He  on  the  other  hand  who  is  good,  if  He  be  not 
apt  to  judge,  it  will  follow  of  Him  as  of  the  other,  that 
His  Gk)dhead  is  taken  from  Him. 

And  how  again  will  they  call  the  Father  of  all  wise,  God  wise 
if  they  do  not  attribute  to  Him  withal  a  judicial  func-  ^  jut 
tionf  For  if  Ho  be  wise.  He  is  also  a  discriminator, 
but  in  that  term  is  implied  the  function  of  a  judge :  but 
it  is  by  Justice  that  this  function  obtains  power  rightly 
to  discriminate.  Justice  provokes  judgment,  and  judg- 
ment being  wrought  with  justice  will  refer  things  to 
Wisdom.  Accordingly  the  Father  wiU.  excell  in  Wisdom 
beyond  all  Wisdom  of  men  and  Angels,  because  He  is 
Lord,  and  Judge,  and  righteous  and  a  Sovereign  over 
all.  For  He  is  both  good  and  merciful  and  patient, 
and  saves  whom  He  ought:  neither  doth  His  goodness 
fail  from  being  wrought  justly,  nor  is  His  Wisdom  di-> 
minished.  For  He  sayes  whom  He  ought  to  save,  and 
judges  those  who  deserve  judgment.  Neither  is  Hia 
Justice  proved  cruel,  I  mean,  when  goodness  is  suppoa* 
ed  to  precede  and  lead  the  way. 


806     Ood  the  Judge.    Plato  confessed  it;  their  wretchedneu, 

8.      Gk>d.  therefore,  Wlio  in  His  Loyisg  kindnesti  makeih 

S.\ut£k  ^^  ^^^  ^  ^^  ttpon  ell,  and  raineth  upon  just  wnd  tm- 

T.4S.      juBt,  He   will  judge  those  who  having  their  share  of 

His  kindness^  have  not  behaved  themselves  snitably  to 

the  gifts  vonchsafed  by  Him^  bat  have  spent  their  time 

in  dialighta  and  Inxories,  opposing  His   gradons  Will^ 

yeai  and  blaspheming  Him  Who  hath  wrought  so  great 

benefits  for  them. 

(5.        Evidentlj  Plato  is.  more  devout  thiEUH  these^  who  ac^ 

Plato  «e-  knowledged  the  same  Ood  both  just  and  good^  having 

led^eii  H  jx^wer  over  all,  and  Hicoself  exercising  judgment : — when 

DeLeg.  he  said,  ''And  God  indeed,  as  also  the  old  saying  isj 

being  owner  of  all  beiligs,  their   beginning,  end,  and 


middle,  fulfils  a  straight  course,  visiting  all  acooi 
to  His  Nature :  and  on  Him  ever  attends  Justice,  work- 
ing vengeance  on  such  as  fall  from  the  Bivine  Law/! 
And  again  he  declares  the  Maker  and  Framor  of  this 

Tlmaena  world  to  be  good :  ''But  in  Him  that  is  good/'  saith 
he,  ^' never  firom  any  cause  ariseth  any  grudging:'' 
thereby  laying  down  the  beginning  and  cause'  of  the 
Creation  of  the  world  to  be  the  goodness  of  God;  not 
ignorance,  nor  an  ^on  that  hath  erred,  nor  the  firuit 
ef  decay,  nor  a  Mother  weeping  and  lamenting,  nor  an- 
other Gt>d  or  Father. 
(  6.  But  well  may  their  Mother  deplore  them,  when  such 
are  their   thoughts   and   inventions  :    yea,    meetly,  have 

Hilt  Sua.  they  framed  and  forged  lies  against  their  own  heads ;  as 
that  their  Mother  is  without  the  Pleroma,  i.  e.,  exclu- 
ded firom  the  knowledge  of  Gbd;  and  their  reasoning 
is  become  an  abortion,  without  form  or  kind  :  for  it 
apprehends  nothing  of  the  truth ;  it  falls  away  into 
emptiness  and  shade,  for  empty  is  their  doctrine  and- 
covered  with  darkness ;  and  Horus  permitted  it  not  to 
enter  the  Pleroma,  i.  e.,  the  spirit  received  them  not  into 
refireshment.  For  their  very  own  Father,  generating  ig- 
norance, wrought  in  them  deadly  passions. 

These  are  not  calumnies  of  ours,  but  they  themselves 
affirm,  themselves  teach,  themselves  glory  in  them :  they 


8.  IrencBus^  prayer  for  them.  =807 

Iiaye  lugli  thonglite  of  that  Mother^'  who  they  say  was 
bom  without  a  Father^  i.  e.,  without  God — a  Female  of 
a  Female — ^i.  e.,  of  Error,  Corruption. 

*    But  our  prayer  is  that  they  may  not  continue  in  the     $  7« 
pit  which  they  have  themselves   digged^  but  may    lie  uprajt 
separated  from  the  aforesaid  Mother,  and  come  out  of  ^^^^^^^^^ 
the  Deep,  and  withdraw  from  the  Yoid,  and  forsake  the 
Shadow;  and  may  obtain  a  lawful  birth,  upon  turning 
to  the  Church  of  Gk>d;  and  that  Christ  inay  be  formed 
in    them,   and    that   they  may  know  the    Framer   and 
Maker  of  this  Universe,  the  only  true  God  and  Lord 
of  all.     This  we  pray  for  them,  with  a  more  profitable    . 
love  than  that  wherewith  they  think  to  love  themselves. 
For  the  love  on  our  side  being  real,  is  wholesome  to- 
them:  if  at  least  th^  will  receive  it.    For  it  resembles 
a  severe  application  in  surgery,  consuming  the  less  na^ 
tural  and  superfluous  flesh  of  the  wound,  in  that  it  an«- 
nihilates  their  high  and  swelling  thoughts. .  For  whidi 
cause  we  will  not  be  weary  of   endeavouring  with  aU 
our  might  to  reach  forth  the  hand  to  them. 

Now  we  will  proceed  in  the  following  book  to  adduce 
certain  discourses  of  our  Lord  in  addition  to  what  has 
been  said;  if  haply  convincing  some  of  them  by  tiie 
very  doctrine  of  Christ,  we  may  persuade  them  to  cQase 
from  that  kind  of  error,  and  withdraw  from  the  blas- 
phemy which  is  directed  against  their  Maker,-  Who  is 
both  God  Alone,  and  the  Father  of  our  Lord  Jesus 
Christ.    Amen. 


X  2 


BOOK  IV* 

pfiirAOi. 

§  1.        Lr  sending   ont   to  thee^  dearly-beloved^  fhis   fourtli 
t^^    Book  of  our  treatise  of  the  Discoyery  and  Befiitation  of 
Book       Elnowledge    falsely  so  called^  we    intend^   according  to 
our   promise,   to   establish   our  previous   statements  by 
the  words  of  our  Lord:  thab  thou  also,  as  then  didst 
desire,  mightest   receive  from  us    every  way  means  of 
confuting  all  the  Heretics;   and  beating  them  back  al- 
together, mightest  not  suffer  them  to  plunge  themselves 
further  into  the  deep  of  error,  nor  to  be  choked  in  the 
sea  of  ignorance;  but  rather,  turning  them  towards  the 
Harbour  of  Truth,  mightest  so  cause  them  to  receive 
their  own  salvation. 
$  2.        But  whosoever  would  convert  them,  must  carefully  ac- 
quaint himself  with  their  rules  or  arguments:   it  being 
impossible  for  one  to  cure  any  sick  persons,  not  know- 
ing the  ailment  of  the  same. 
Sam-  For  which  cause  they  who  have  been  before  us,  yea, 

S32''  aad  muck  better  men  thaa  we,  were  nereriheleBB  ^hle 
^^^  to  dispute  against  the  Yalentinians,  as  not  knowing  their 
system :  which  we  in  our  first  Book  have  very  diligently 
expounded  unto  thee:  wherein  also  we  have  shewn  how 
their  doctrine  gathers  up  in  one  all  the  Heretics, 
of  Second  Wherefore  in  the  second  Book  again  we  have  used 
them  as  a  mirror  in  which  the  whole  of  our  refutation 
might  be  discerned.  For  they  who  duly  dispute  with 
these,  dispute  with  all  who  have  bad  views:  and  the 
refuters  of  these  refute  every  heresy. 


Their  hlasphemiee.  The  DevU  at  first  Apastaite,now  men  too.  809 

For  no  creed  is  so  blaspIiemotiB  as  theirs :  who^  as    (3. 
we  liare  shewn,  speak  of  the  Maker  and  Framer,  ^^^^bbmhe. 
is   One   Gton,   as   the  produce   of  decay  and   defection,  g^^^ 
And  they  blaspheme  our  Lord  also,  cutting  off  and  di- 
viding Jesns  from  Christ,  and  Christ  from  the  SaYiour, 
and  the   Saviour  again  from  the  Word,  and  the  Word 
fix)m  the  Only  Begotten.    And  as  they  affirm  the  Crea- 
tor to  have  been  the  produce  of  decay  or  defection,  so 
Christ  also,  and  the  Holy  Ghost,  by  their  teaching,  were 
produced  because  of  Decay:  and  the  Saviour  is  a  kind 
of  growth  from  those  ^ons,  who  were  the  produce  of 
Decay:  lest  anything  of  theirs  should  be  without  blas- 
phemy. 

Accordingly,  in  the  book  before  this  we  have-  set  forth  f^^^ 
the  sentence  of  the  Apostles  upon  them  all;  how  that,  Book 
far  from  having  any  such  idea,  they  who  from  the  be^  8.  Lnk* 
gvnmmg  were  eye-wUnessea  cmd  minietere  of  the  Word  of  * 
Truth,   did  even  proclaim  to  us  to  shun  the  aforesaid 
opinions,  foreseeing  by  the  Spirit  the  friture  deceivers 
of  the  simpler  ones. 

For  as  the  Serpent  beguiled  Eve,  promising  her  what  $  4. 
he  had  not  himself,  so  these  also,  pretending  greater 
knowledge  and  xmspeakable  mysteries,  and  promising 
that  admission  which  they  talk  of  within  the  Pleroma, 
plunge  those  who  trust  them  into  deaths  rendering  them 
Apostates  from  their  Maker. 

And  whereas  at  that  time  the  apostate  Angel  caused  by 
the  Serpent  the  disobedience  of  men,  and  thought  him- 
self hidden  from  the  Lord; — on  which  account  GK>d  at- 
tributes to  him  the  form  and  title  aforesaid; — ^now,  be- 
cause they  are  the  last  times,  the  evil  extends  itself  to 
men  also,  not  only  causing  them  to  become  Apostates^ 
but  training  them  up  to  be  blasphemers  of  their  Maker 
by  many  contrivances;  I  mean  by  all  the  aforemen- 
tioned Heretics. 

For  all  these,  issuing  fr*om  different  places,  and  teach-  Tlw  aim 
ing  different  doctrines,  concur  however  in  the  same  bias-  ^J^ 
phemous  intent;  inflicting  a  deadly  wound,  in  that  they 


810       They  deny  the  sdhaUan  of  the  flesh.    One  QoD. 

Book  4.  teaoh  blaspliemy  agoinat  Gk>d  our  Maker  and  I^^ouriaher, 

1  darog-   and  do  away  with^  Man's  Salvation.    By  Man,  I  mean 

him  who  is  a  mixture  of  Boal  and  fleshy  formed  lifter 


the  likeness  of  God,  and  moulded  by  His  Hands,  to 
wit,  by  the  Son  and  the  Holy  Ghost:  unto  Whom  also 

Geiui.     He  said.  Let  %l8  make  Man. 

This  then  is  the  purpose  of  him  who  gmdges  ns  Life: 
to  make  men  nnbelievers  in  their  own  salvation,  and  blas- 
phemers of  Gk>d  Who  formed  them.  For  when  all  Here- 
tics have  said  all,  with  their  utmost  gravity,  in  the  end 
they  come  to  this,  l^t  they  blaspheme  the  Maker  and 
deny  the  Salvation  of  God's  work;  which  work  is  the 
Flesh:  for  the  sake  whereof  the  Son  of  God  wrought 
all  His  pxovidential  purpose,  as  we  have  shewn  in  many 
ways ;  and  have  made  it  evident  that  none  other  is 
called  Gk>d  by  the  Scriptures,  but  only  the  Father  of 
all,  and  the  Son,  and_tho§ie  Tdio^Jiave  th§  adoption. 
Chaf.  ^^  much  then  being  firm  and  fixed,  that  no  pther  is 
^'      set  forth  by  the  Spirit  as  Gk)d  and  Lord,  save  Him  Who. 

Q^Lo^  being  God  rules  over  all,  with  His  Word,  and  those. 

■JJ^^  who  receive  the  Spirit  of  adoption,  i.  e.,  who  beJieve  in 

told  of  the  only  and  tme  Ood,  and  in  Jesus  Christ  the  Son  of 
Ood:  and  the  Apostles  in  like  manner  of  themselves 
gave  not  to  any  other  the  Name  of  Gk>d  or  the  sur- 
name of  Lord;  and  much  less  our  Lord,  Who  did  even 

8.  Matth.  enjoin  us  to  confess  none  ov/r  Father,  save  Him   Who 
'    is  in  Eean)en,  Who  is  one   God   and   one  Father — the 


falsehood  is  evidently  shewn  of  what  is  said  by  de- 
luders  and  most  perverse  sophists,  affirming  that  He  is 
by  Nature  both  Gtoi  and  Father,  whom  they  have  them- 
selves invented,*  but  that  the  Creator  is  naturally  nei- 
ther God  nor  Father,  but  is  so  called  merely  by  way  of 
speaking,  because  He  rules  over  the. creature — so  say  the 
perverse  critics,  devising  thoughts  against  Qod.  And 
while  they  neglect  the  teaching  of  Christ,  of  themselves 
they  divine  falsities,  arguing  against  the  entire  govern- 
ment of  God.  For  their  ^ons  they  say  are  called  both 
God9  and  Fathers  and  Lords,  and  withal  likewise  Hea- 


One'Goj}  tcmght  by  owr  Lord.  811 

renflj  with  their  Mother^  whom  th^y  ^title  both  Earthj 
and  Jerusalem;  and  there  are  many  other  names  where- 
by they  designate  her. 

But  who  can  help  seeing,  that  if  the  Lord  had  known  i  ^* 
of  many  Fathers  and  Gt>ds,  He  would  not  have  enjoined 
H!is  Disciples  to  recognize  one  God  only,  and  Him,  the 
very  same;  alone  to  call  Father  f  Yea,  and  He  hath 
marked  the  distinction  between  those  who  are  Gbds  in 
word  only,  and  Him  Who  is  so  in  deed:  that  men 
might  not  err  in  His  doctrine,  nor  mistmderstand  cme 
for  another. 

But  if,  while  He  bade  ns  Call  One  only  Father  and 
6od,  He  Himself  is  confessing  meanwhile  other  Fathers 
and  Gods  in  the  same  sense.  He  will  ^appear  to  be  com^ 
n&anding  His  disciples  One  way,  and  Himself  acting  the 
other  way.  Now  this  is  not  conduct  for  a  g^od  Mas- 
ter, but  for  a  deceiver  and  a  grudging  person. 

And  the  Apostles  too  by  their  account  are  shewn  to 
be  breakers  of  the  commandment,  in  confessing,  as  we* 
have  •shewn,  the  Creator  to  be  God  and  Lord  and  Fa- 
ther, if  He  is  not  the  only  God  and  Father.  They  will 
have  transgressed  then  by  the  sanction  and  teaching 
of  Jesus,  Who  enjoined  that  one  only  should  be  called 
Father,  thus  imposing  on  them,  as  wo  have  shewn,  the 
need  of  confessing  the  Creator  as  their  Proper  Father. 

Moses  accordingly,  sunmiing  up  in   Deuteronomy  the    Craf. 
whole  Law,  which  he  had  received  from   the  Creator j^ —t-t — 
thus  speaks :   Qive  ewr^  0  Hea/uen,  cmd  I  wiU  speak,  cmd  Dent ' 
ht  the  earih  hewr  words  from  my  mcmth.    Again,  David,  ™^  ^' 
saying  that  his  help  cometh  of  the  Lord,  My  help,  saithP8.ez3U. 
he,  is  of  the  Lord,  Who  made  Heaven  (md  Earth,    And  * 
Esaias  professes  that  his  sayings  proceed  from  the  Lord, 
Who  made  Heaven  and  Earth,  and  governs  them :  Hear,  Isa.  i.  8. 
saith  he,  0  Heaven,  and  give  ear,  0  Earth :  for  the  Lord 
hath  spoken.    And  "again.  Thus  saith  the  Lord  Ood,  Who  ib.  zliL 
m^ade  the  He(wen,  and  fastened  it  in  its  place :   Who  es* 
tdbUshed  the  earth,  and  the  ihmgs  that  are  therein:  and 
Who  giveth  breath  to  the  people  that  is  upon  it,  and  spirit 
to  them  that  tread  on  U. 


812  The  LorJpB  wUnesa  to  Mows :  forbade  to  Uoo  in  jHeamiire. 

Book4.  '    On  the  other  hand  our  Lord  Jesos  Christ  professes 
$  ^*    this  same  to  be  His  Father^  in  that  He  saith^  J  Ooni 
^^'l^  Thee,  0  Father,  Lord  of  Eeaven  wnd  Ea/rth.    What  Father 
irhxmk      'Would  these  men  have   us  understand^  Ftodora's   peo- 
J^      pie  I  mean^  the  most   wrongheaded  of  Sophists  f     Is 
IwTvt      it  ''The  Deep/^  whom  they  have  devised  of  themselves  f 
or  their  "Mother,"  or  their  ''Only  Begotten?'^  or  the 
Gfod  whom  the  Marcionites^  or  whom  the  rest,  have  in- 
vented? (although  that  there  is  no  such  Gk>d  we  have 
proved   at    large)    or,  as   the  truth   is,  the  Maker   of 
Heaven   and   Earth  f     Whom   both   the   Prophets    did 
preach,  and  Christ  profesiEies  to  be  His  Father,  and  the 
Pent      Law  announces,  saying,  Hea/r  0  lerad:    the  Lord  thy 
^**       Ghd  ie  one  God. 

(  3.        Moreover,  that  the  writings  of  Moses  are  the  words 
(ettixno.   of  Christ,  He  Himself  tells  the  Jews,  as  John  has  re- 
a^olm    00^^  ^  ^®  Gk>Bpel:  Sad  ye  believed  Moeee,  ye  would 
T.  4Ai  47.  Tia/oe  aUo  believed  Me,  for  he  wrote  of  Me,    But  if  ye  be- 
Keve  not  hde-  wrUvnge,  neither  will  ye  believe  My  words : 
most  clearly  implying,   that   Moses's  writings   are   His 
own  words.    If  then  Moses's  words  are  His,  so  without 
doubt  are  the  other  Prophets'  ako:   as  we  have  demon- 
strated. 

And  again  the  Lord  Himself  hath  declared  l^t  Abra- 
ham said  to  the  rich  man,  concerning  all  those  who  were 
&  Luke  yet  alive.  If  they  obey  not  Moses  and  the  Prophets,  neither 
if  one  rise  from  the  dead  and  go  to  (hem,  wiU  they  beUeve 

A  4.  Now  He  did  not  tell  us  a  mere  story  of  a  poor  man 
I^B*oi^  and  a  rich:  but  first.  He  taught  that  no  man  ought  to 
bleof  make  pleasure  his  employment — ^that  men  should  not  so 
^**™*   live  in  worldly  luxuries  and   abundant   feasting,   as  to 

serve  their  own  pleasures  and  forget  Gbd.  For,  saith  He, 
lb.  19.     th&re  was  a  rich  ma/n,  wlu)  was  clothed  with  pwrple  and 

fme  linen,  and  delighted  himself  with  splendid  feasts.  And 
l8a,r.  of  such  the  Spirit  also  spake  by  Isaiah:  With  harps, 
^2*  and  timbrels,  amd  psalteries,  and  pipes  they  drink  wine, 

but  the  works  of  Ood  they  look  not  upon,  and  the  works 


Ohbibt  eormthsUmtial  mth  {he  Fathers  of  old.       813 

of  HU  hwnda  ihey  consider  not  For  fear  then  of  our 
ooming  to  the  same  punishment  with  them^  the  Lord 
hath  declared  their  end :  implying  at  the  same  time^  that 
if  they  obeyed  Moses  and  the  Prophets^  they  would  be- 
Heve  in  Him  Whom  they  had  preaohed;  on  the  Son  of 
Ood^  Who  rose  from  the  dead^  and  gives  us  life.  And 
He  points  out^  how  all  are  of  one  substanoej  I  mean 
Abraham  and  Moses  and  the  Prophets; — yea,  even  the 
Lord  Himself  Who  rose  again  from  the  dead;  in  Whom 
believe  many  also  who  are  of  the  oircnmoision^  hear* 
ing  as  they  do  both  Moses  and  the  Prophets,  how  they 
preach  the  coming  of  the  Son  of  Gk>d.  But  those  who 
scorn  Him,  teach  that  they  are  of  another  substance, 
and  know  not  the  First-bom  of  the  dead:  thiuTring  of 
Christ  as  apart  by  Himself,  as  of  one  who  abides  ex- 
empt from  suffering,  and  apart  by  Himself  again.  Him 
who  did  suffer,  even  Jesus. 

Because  they  ireceire  not  from  the  Father  the  know-     &  5. 
ledge  of  the  Son,  nor  of  the  Son   do  they  learn  the^^J^ 
Father,  although  He  teach  evidently  and  "without  Para- 
bles that  Ood,  Who  truly  is.    Swear  not,  saith  He,  at  s.  Matdi. 
oK;  neither  by  He<wen,  for  it  is  the  Throne  of  Ood:  nor^'***** 
hy  the  EaHh,  for  it  is  tM  Footstool  of  Sis  Feet :  neUher 
by  Jerusalem,  for  it  is  the  eity  of  the  great  King.    For 
these  words  are   evidently  spoken  of  the   Creator,   as 
Esaias  also   saith:    Eeauen  is  My  throne.  Earth  is   Hhe^^*^ 
footstool  of  My  feet.    And  besides  Him  is  no  other  Ood, 
else  would  He  not  be  stiled  by  our  Lord  either  God  or 
great  King;  for  that  saying  excludes  both  comparison 
and  all  superiority.     Since  whosoever  hath  any  superior 
to  himself,  and  is  under  the  power  of  another,  the  same 
can  neither  be  called  Gk)d  nor  the  great  King. 

Neither  again  will  they  be  able  to  maintain  that  all     (6. 
this  is  said  ironicaUy,  since  the  words  themselves  prove 
to  the  contrary,  that  they  are  uttered  in  serious  truth. 
For  He  Who  spake  was  Himself  the  Truth. 

And  in  truth  did  He  avenge  His  own  House,  when  Yh§ 
He  cast  the  Money-changers  out  of  it,  who  were  both  Tempi* 


814  Chbist  avenged  Hie  Houee,  received  them  tiiai 

Book  4.  fleUing  and  buying,  'saymg  unto  them.  It  ie  written,  My 
own   '    houee  ehaU  be  edUed  the  Hauee  of  Prayer;   hut  ye  hone 

8.°M!l!uh.  ^'^^^  ^  ^  ^^  ^f  Tf^'!^^^^^*    -^d  ^1^  occasion  Iiad  He 

»i.  18,    to  do  and  say  this,  and  to  avenge  His  own  honito,  if 

Chriat     He  was  announcing  another  Gbd?    Bat  it  was  to  set  a 

thoM  who  mark  on  the  transgressors  of  His  Father's  Law.    For 

^^   He  laid  nothing   to  the  chaige  of  the  house,  neithelr 

did  He  blame  the  Law,  which  He  had  come  to  fulfil: 

bat  He  wad  blaming  those  who  made  no  good  use  of 

the  house,  and  those  who  were  transgressing  the  Law. 

And  accordingly  the  Scribes  and  Pharisees  who  began 

from  the  times   of  the   Law  to  despise   God,  receiyecl 

not  His  Word,  that  is,  believed  not  Christ.     Of  whom 

Iflu  i.  2S.  Esaias  saith.   Thy  Princee  are  dieobedient,  compamone  of 

thievee,  loving  gifte,  following  after  paymente,  judging  not 

for  orphane,  a/nd  minding  not   ths  judgmenJt  of  widowe. 

J«.  ir •     And  Jeremiah  too  in  like  manner.  The  ehiefe  of  My  peo* 

pie,  saith  he,  knew  Me  not:  they  a/re  eenselese  and  unwiee 

eone,  they  are  iviee  in  doing  evU,  hd  how  to  do  good  they 

ha/ve  not  known. 

^  1^        But  as  many  as  feared  God,  and  were  anxious  about 

■■▼cd       Hia   Law,   of  their   own  accord   hastened   onto    Christ, 

those  who 

came  to    and  were  all  saved.    For,  Oo  ye,  He  saith  to  His   disci- 

s.  Matth.  pies,  to  the  sheep  which  were  lost  of  the  House  of  IsrasL 

'*^'        And  the   Samaritans  too,  we  are  told,  our  Lord  having 

S.  John    remained  with  them  two  days,  did  many  more  of  them 

'    '    '  believe  because  of  His  discourses,  a/nd  said  to  the  woman. 

Now  we  believe,  not  beca/use  of  thy  saying :  for  we  have 

heard  owrsehes;   a/nd  know  that  this  is  truly  the  8a/viour 

Rom«  jL  of  {he  world.    And  Paul  again  saith,.  And  so  all  Israel 

Qal.  iii.    shaU  be  saved.    Yea,  and  he  called  the  Law,  Our  SchooU 

master  unto  Jesus  Christ, 

Let  them  hot  then  charge  the  Law  with  the  anbe- 

lief  of  certain  persons:    for  the  Law  forbade  not  their 

believing  in  the   Son  of  God,   but  rather  urged  it  on 

them,    saying,   that   no   otherwise  are   men   saved   from 

cf.  >^.  the  old  wound  of  the  serpent,   except  they  believe  on 

Rom.       Him,  Who  in  the  Wceness  of  sinfid  flesh  is  lifted  up  from 

viii.  3.  .^         .^       V  x- 


Heaven  and  earth  pass,  God  and  His  servants  abids.    815. 

the  Earth  on  the  wood   of  martyrdom^  and  draws  all 
things  to  Himself^  and  quickens  the  dead. 

Whereas  they  in  their  evil  oonstmctions  say,  Why,    Chaf.' 
if  the  Heaven  is  Gtod's  throne,  and  the  earth  His  foot- 


stool,  and  it  is  said  that  Heaven  and  Earth  pass  away,  s  Luka 
and  that  as  they  pass,  this  Gk)d  ako.  Who  sitteth  npon  ^^j  ^ 
them,  must  needs  pass  away,  and  therefore  that  He  w^^^* 
not  the  God  Who  is  over  all:— in  the  first  place  ^W  JJJJ^f  • 
know  not  the  meaning  of  Heaven  being  a  Throne,  and  Heayen 
Earth  a  Footstool.    For  neither  do  they  know  what  Gk)d 
is,  but  think  of  Him  as  sitting  like  a  man;  and  as  be- 
ing comprehended,  not  as  comprehending.    And  they  are 
ignorant  moreover  of  the  passing  away  of  Heaven  and 
Earth.    But  Paul  was  not  ignorant  of  it,  saying,  JR^f^i  Cor. 
the  Fashion  of^  this  world  passeth  away.  ^  *^* 

In  the  next  place,  David  solves  ^eir  question;  For 
while  the  &shion  of  this  world  passeth  away,  he  saith 
that  not  only  Gk)d  endures,  but  TTia  servants  also  :  thud 
expressing  himself  in  the  101st.  Psalm  :  Them,  Lord,  in  I^^ 
ths  hegimmifng  hast  laid  the  foundation  of  the  earth,  and 
the  Bean>ens  are  the  works  cf  Thy  Hands.  They  shall 
perish,  hut  Thou  shalt  remain;  and  they  aU  shaU  wax 
old  as  a  garment;  a/nd  as  a  wrapping  shalt  Thou  cha/nge 
them,  and  they  shaU  be  champed;  But  Thou  a/rt  ths  very 
sa/me,  and  Thy  years  shall  not  faU.  The  children  of  Thy 
servants  shall  dwell  there,  and  their  seed  shall  he  set  up- 
right  for  ever.  Plainly  declaring  what  things  they  are- 
which  pass  away,  and  Who  it  is  that  endures  always, 
GfoD  with  His  own  servants. 

And   Esaias  too   in  like   mannet:   Lift  up,  saith  he,  ^■**^^ 
yowr  eyes  v/nto  Hean^en,  and  look  upon  the  ea/rth  heneath: 
for  the  Heaven  is  settled  *^  like  smoke,  and  the  earth  shall 
wax  old  as  a  garment :   a/nd  they  thai  dwell  therein  shall 

4  Esai.  li.  6.  Heb.  vfy^,  all  but  an  Alex,  in  loc.  Eiai.    "  Wben  ye  mar- 

iwa^  \€y6iiMvov,  LXX  irrtptdi$7icaif,  vel,  saith   he,  at  the  Hearen,  how  it 

The  allusion  seems  to  be  to  the  most  is  established,   yet  hath,  to  the  ere, 

durable  nature  of  our  firmament,  com-  the  nature  of  smoke;  then  know  that 

poeed  as  it  is  to  the  eye  of  the  most  things  brought  into  being  will  be  dia* 

yielding  materials:  like  a  settled  ca-  solved  again."    0pp.  ea.  Aubert.  iL' 

nopy  of  bright  smoke  or  vapour :  See  707  C. 
Job  xxvi.  7,8;  xzxWi,  18;  Sl  Cyril 


816  Ths  ataOefor  a  time,  thefruU  abidelh. 

Book  4.  die  08  th^  do.    But  My  SalvaUon  shall  be  far  ever,  and 

My  righteausneee  $haU  not  fail. 

Chap.       And  of  Jerusalem^  and  of  ihe  Lord^  lihey  make  bold 

X  1  ^    also  to  Bay,  that  if  it  were  the  dby  of  the  great  King,  it 

Fk         would  not  be  forsaken.    But  this  is  as  if  one  should 

Anothn  say.  that  if  stubble  were  a  creature  of  QoA,  it  would 

ftntacf    never  be  forsaken  of  the  com :  and  that  the  refuse  twigs 

Jj^^j^of  the  vineyard,  if  they  were  of  God's  making,  would 

never  be  bereaved  of  the  clusters  and  cut  away* 

Sut  even  as  these  were  made  not  chiefly  for  their  own 
sake)  but  for  the  firuit  growing  in  them,  and  when  that 
is  ripened  and  removed,  the  portions  wUch  Help  not  in 
producing  firuit  are  left  to  tbemselves  and  taken  out  of 
the  way :  so  likewise  it  fiures  with  Jerusalem ;  which  had 
borne  in  berself  the  yoke  of  slavery,  wherewith  man  was 
tamed,  who  before  while  death  reigned,  was  not  in  sub- 
jection to  Gk>d,  and  being  tamed  was  made  meet  for  li- 
berty : — so  I  say,  it  fares  with  her,  now  that  the  Fruit 
of  liberty  is  come,  and  hath  grown  up,  and  been  cut 
down,  and  gathered  into  the  gamer,  and  there  have 
been  carried  out  firom  it  such  as  are  able  to  bear  firuit, 
and  they  have  been  planted  out  in  the  whole  world. 
!>«...  As  Esaias  saith,   The  chdld/ren  of  Joduib  shaU  hud,  and' 

Israsl  shall  flourish,  and  the  world  shall  be  filled  with  his 
fruit.    His  fruit  then  being  dispersed  in  the  whole  world, 
naturally   there  is  a  forsaking  and  a  removal  of  what 
had  once  borne  firuit  well;    (for  of  them,  as  concerning 
the  flesh,   Christ  was  produced,  and  the  Apostles;)  but 
now   it  is  now   no   more    meet   for    bearing.     For   all 
things  which  have  a  beginning  in  time,  must  needs  also 
have  an  end  in  time. 
f  2.        Thus,  since  the  Law  began  firom  Moses,  it  ended  in 
due   course  in   John,   Christ  having  come   to  fulfil  it; 
8.  Luke   and  therefore  the  Law  and  the  Prophets  were  with  them 
•'   even  untU  John.    Jerusalem  also  accordingly  beginning 
from  David,  and  completing  her  proper  times.  The  giv- 
ing of  the  Law  was  to  have  an  end  in  the  revelation 
of  the  New  Testament. 


TheJewishpolHyjOnd  the  world,p(us;  {hemckedinto doom.  817 

*   (For  •  Gk>d    doeth  all    things   in  measure  and    order.  God 
and  nothing  with  Him  wants  measure^  since  nothing  is  in  order 
mmmnbered.    And  well  spake  he  who  said  that  the  Im- 
measurable Father  Himself  was  measured  in  the  Son: 
for  the  measure  of  the  Father^  is  the  Son^  since  He 
even  contains  Him). 

But  that  their  economy  was  but  for  a  time^  EsaiasThe 
saith;  The  dcmghter  of  Sum  shall  be  forsaken  as  a  coU  digpsoM. 
tage  in  a  vineya/rd,  and  as  a  lodge  in  a  garden  of  CU'  ^^^ 
cumbers.    Now  when  shall  these  be  forsaken  f    Is  it  not  In«i«& 
when  the  finiit  is  removed^  and  the  leaves  alone  are  to 
be  left^  which  can  now  bear  no  firnitf 

And  why  speak  we.  of  Jerusalem,  since  the  fashion    §.3« 
even  of  the  whole  world  must  pass  away,  when  the  time^^jf 
of  its  passing  arrives,  for  the  fruit  to  be  gathered  into  ^^^ 
thd   gamer,  and  the  chaff  to  be  left  and  burned  upf 
For  the  day  of  the  Lord  bumeth  Wee  am,  oven,  and  all  sin-  MaLfr. 
ners,  who   do  vrmghteoushjf  shell  be  stubble,  and  the  Bay  * 
thaJt  Cometh  shall  bum  them  vp,    Kow,  who  tliis  Lord 
ib.  Who  bringeth  with  Him  such  a  Day,  John  the  Bap- 
tist signifies,  saying  of  Christ,  Re  shall  baptize  you  with  s.  Lqke 
the  Holy   Ohost  and  with  fire,  having  the  shovel  in  His        *^** 
Hand  for  throughly  purging  His  floor ;  and  He  shall  ga^ 
iher  the  wheal  into  the  gamer,  but  sliall  bvm  vp  the  chaff 
with  fire  unquenchable. 

For  the  Maker  of  the  wheat  is  not  one,  and  the  Ma- 
ker of  the  chaff  another;  but  one  and  the  same;  and 
He  judges,  i.'  e.,  parts  them  asunder. 

But  the  wheat  indeed  and  the  chaff,  being  inanimate  The 
and  irrational,  were  naturally  made  such:   whereas  manj||[^^ 
being  rational,  and  therein  like  unto  Gk>d,  created  fr^e??^^ 
in  will  and  in  his  own  power,  is  the  cause  unto  himself 
why  he  should  become  in  one  case  wheat  and  in  an- 
other chaff.    Wherefore  also  he  will  be  justly  condemn- 
ed, because    being   created   rational   he   hath   lost  true 
reason,  and  living  irrationally  hath  opposed  the  righte- 
ousness of   Ood,  giving  himself  over  to   every  earthly 
spirit,  and  serving  all  kinds  of  pleasures :  as  saith  the 


818  One  God. 

Book  4.  Prophet :  Man  being  in  honovir  haOi  no  'undeniandihg : 

l^zlix.  j^  ^  compa/ted  unto  the  senselees  becuU,  and  made  Uhe 

unto  them. 

Chaf.       It  is  therefore  one  only  and  the  same  God^  Who  folds 

*  l\     the  Heaven  like  a  scroll^  and  renews  the  face  of  the  earth : 

One  QoD  Who  made  things  temporal  for  man's  sake^  that  ripening 

among  them  he  might  bear  the  firuit  of  immortaKtjy  and 

Who  brings  in  over  and  above  eternal  things  for  Hia 

Eph.ii.7.  own  mercy's  sake^  thai  He  tvuiy  sJiew  to  {he  a^ee  to  eome 

the  unuUerable  riches  of  Hie  goodness;  Who  was  announc«i 

ed  by  the  Law  and  the  Prophets^  Whom  Christ  avowed 

to  be  His  Father.    Now  He  and  no  other  is  the  Maker, 

Ita.  xlSii.  and  He  is  God  over  all.    As  Esaias  saith :  I  am  witness, 

^^»  ^^'     saith  the  Lord  Ood,  and  My  Servant,  Whom  I  hawe  chosen, 

that  ye  may  know,  and  believe  and  understand,  that  I  am 

He.    Before  Me  there  was  no  other  Ood,  and  shaU  nof  be 

after  Me.    I  am  Ood,  and  without  Me  there  is  none  that 

n>.z1i.     sa/oeth.    I  have  declared  and  home  saved.    And  again^  I 

^  am  the  first  Ood,,  and  over  the  things  to  come,  I  am. 

For  He  saith  not  these  things  inconsistently,  nor  lof- 
tily, nor  in  boasting :  but  it  being  impossible  without  Qod 
to  learn  of  Gt>d,  He  teaches  men  by  His  Word  to  know 
Ood.  You  see  that  to  snch  as  are  ignorant  of  these 
things,  and  therefore  think  that  they  have  fonnd  an- 
S.  Matth.  other  Father,  one  justly  says.  Ye  do  err,  not  knowing  the 
""'    *   Scripfmres,  nor  the  power  of  Ood. 

A  2.        ^o^  ^^^  Lord  and  Master  in  that  answer  which  He 

Christ    made  to  the  Saddnoees,  who  say  there  is  no  resnrrec- 

God  and  tibn,  and  thereby  dishonour  God  and  disparage  the  Law, 

Borrection  did  at  once  affirm  the  Resurrection  and  reveal  the  Deity, 

lb.  sayiiig  unto  them,  Te  do  err,  not  knowing  the  Bcriptwres, 

ib.8i|     nor  the  power  of  Ood.     For  concerning  the  Bssiwrredion 

^  saith  He,  of  the  dead,  have  ye  not  read  what  is  spoken  by 

Ood,  saying,  I  am  the  Ood  of  Abraha/m  and  the  Ood  of 

S.  Luke   Isaac  and  the  Ood  of  Jacob  ?    And  He  added.  He  is  not 

"'  ^*     a  Ood  of  the  dead,   btU  of  the  living :  for  oH  live  unto 

Him.    Hereby,  you  see.  He  made  it  plain,  ihat  He  Who 

spake  from  the  bush  fo  Moses,  and  manifested  Himself 


His  WottD  spake  to  Moses,  gave  us  the  Reswrrecfion.  819 

to  be.  the  God  of  the  Fathers^  He  is  the  Gk>d  of  the    . 
Living.  .  For  who  is  God  of  the  Living,  but  the  same 
Who  is  Gt)d,  and  above  Whom  is  no  other  Godf    Whom 
the  Prophet  Daniel  also  prqelaimed,  when  Gyms  King 
of  the  Persians  had  said   to   him.   Why  dost  thou  no^  Bel.  and 
worslUp  Bel  ?    He  said.  Because  I  worship  not  idols  made  d^^ 
with  hands,  hit  the  Living  Ood,   Who  established  Heofoeu 
qmd  Eairlh,  wnd  hath  power  over   aU  flesh.     Again  he 
said,  I  will  worship   the  Lord  my  Ood,  for  He  is   {he^^» 
Infuvng  Ood. 

•  He  therefore  Who  was  worshipped  by  the  Prophets 
as  Living  Gbd,  He^  is  the  God  of  the  living,  and  His 
Word;  Who  both  spake  to  Moses,  and  rebuked  the 
Sadduoees,  and  gave  ns  the  Besnrrection :  to  such  as 
are  blind  making  known  both :  I  mean '  the  Besnrrec- 
tion and  God.  For  if-  He  is  God  not  of  the  dead  but 
of  the  living,  and  if  in  this  place  He  is  called  the  God 
of  the  Fathers  who  are  asleep,  undoubtedly  they  live 
unto  God  and  have  not  perished,  being  children  of  the  S.  L^e 
Besurrection.  But  the  Besnrrection  is  our  Lord  Him- 
self: according  to  His  own  words,  I  am  the  Besrirrec^.^^^^ 
Hon  and  the  Life.  Ai^d  the  Fathers  are  His  Sons:  for 
it  is  said  by  the  Prophet,  Thy  Sons  are  made  unto  Thee  ^'  *1^« 
as  Thy  Fathers.  Christ  therefore  Himself,  with  the  Fa- 
ther, is  God  of  the  living.  Who  spake  unto  Moses,  Who 
was  also  manifested  to  the  Fathers. 

.  And  teaching  this  same  lesson  He  said  to  the  Jews,     $  3. 
Tour  Faiher  Abraham  rejoiced  that  he  might  see  My  day,  ym.  50. 
amd  saw  it,  omd  was  glad.    For  why?    AhraJujum  heUeved^^'^"^* 
Ood,  amd  it  was  accownted  tmto   him  for  righteousness. 
First,  indeed,  that  He  is  Gk>d  alone,  the  Maker  of  Hea-  ^^ 
ven  and  Earth:  and  next,  that  He  will  make  his  seedjoyin 

Christ 

as  the  stars,  of  Heaven.    This  is  that  which  is  spoken 
of  by  Paul,  As  lights  in  the   world.     Justly  therefore,  PWL  a. 
leaving  his  earthly  kindred,   did  he  follow  the  Word; 
leading  here  the  life  of  a  strangerj  that  he  might  have 
bis  citizenship  with  the  Wobd.   . 
And  justly  did  the  Apostles  also,  having  their  birth     $  4. 


and 


820  Owr  LoBD  Ahraham  obeyed  cmd  emUted. 

Book4  from    Ab'raliam^  leave    ihs  ship  cmd    fKeir   FaOier,  and 
^'^^^*  follow  the  Word.     JtibQj  ihen  likewise  do  we,  liayiiig 
the  BBine  faith  with  Abraham,  take  up  onr  Gross,  as 
Isaao  his  Wood,  and  follow. 
The  For  in   Abraham,  mankind  had  learned  before,  and 

anSfi^uihad  been  nsed,  to  follow  the  Word  of  Ood«    Since  in- 
oS^'T^. deed  Abraham,  according  to  his  fidth,  having  followed 
AbnliAm  *^®   Commandment  of  God's  Word,   did  with  a  ready 
followed   mind  g^ve  up  his  only-begotten  and  beloved  son,  for  a 
sacrifice  nnto  Gk>d:  that  God  again  might  be  well  pleas- 
ed to  afford  nnto  Abraham's  whole  seed  His  only-begot- 
ten and  dearly  beloved  Son  to  be  a  Sacri^ce  for  onr 
redemption. 
5.        Abraham  therefore  did  vehemently  exolt,  being  a  Pro- 
exulted    pl^^t,  and  seeing  by  the   Spirit  the  day  of  the  Lord's 
Advent,  and  the  ordering  of  His  Passion,  by  whom  he 
also  himsdf,  and  all  who  believe  in  God  as  he  believed, 
were  beginning  to  be  saved, 
andknew      It  follows,  that  to  Abraham  onr  Lord  was  not  nn- 
known.  Whose  Day  he  desired  to  see :  nor  yet  the  Fa- 
ther of  onr  Lord.    For  he  had  learned  of  tiiie  Wobd  of 
the  Lord,  and  believed  Him:  wherefore  also  it  was  ac- 
counted nnto  him  by  the  Lord  for  righteousness.     See- 
ing it  is  ihe  Faith  which  is  towards   God  Most  High, 
lb.  idr.    which  justifies  a  man :  and  therefore  he  said,  I  mil  lift 
up  mine  hamd  unto  the  Most  High  Ood,  Who  eatabUshed 
Heawen  cmd  Earth.      But  all  this  they  try  to  overturn 
who  are  evil-minded,  on  account  of  one  expression,  and 
that  assuredly  not  well  understood  among  them. 
Chap*       I  mean,  where  our  Lord,  declaring  Himself  to  His 
■  »  / —  Disciples,  how  He  is  Himself  the  Word,  Who  gives  know- 
ndr      ledge  of  the  Father,  and  reproving  the  Jews,  who  thought 


ju^l^  they  had  God,  even  while  they  make  void  the  Word  of 
8.  Miiik  Him  by  Whom  Gk>d  is  known, — said,  No  one  hnaweth  the 
(L  V"*^  Bon  bid  the  Faiher,  neither  hnoweth  amy  one  the  Father  but 
^^  ihs  Son,  and  he  to  whom  the  Son  tviU  reveal  Him.  Thus 
both  Matthew  hath  set  it  down,  and  Luke  also,  and  Mark, 
the  very  same  thing;  for  John  omits  this  passage. 


TJie  FatJier  and  Son  reveal  One  Another.  S.  Justin  cited,  821 

•  Now  they  who  would  fain  be  more  knowing  than  A- 
postles^  write  it  thus:  ''No  one  hath  Jmoum  iJie  Father 
but  the  Son^  nor  the  Son  but  the  Father^  and  he  to 
whom  the  Son  will  reveal  TTim/^  and  interpret  it  as 
though  the  true  God  were  known  by  no  one  before  the 
Coming  of  our  Lord:  and  that  God^  Who  was  announced 
by  the  Prophets^  they  deny  to  be  the  Father  of  Christ. 

But  even  if  Christ's  existence  began  only  with  His  fnl-  $  2. 
filling  His  human  advent,  and  if  the  Father  did  but  from, 
the  times  of  Tiberius  Caesar  remember  to  take  thought  for 
men,  and  if  there  were  no  declaration  of  His  Word  hav- 
ing been  always  with  the  work  of  His  Hands:  not  even 
in  such  case  was  it  necessary  that  another  Gk>d  should 
be  set  forth,  but  only  that  the  causes  of  so  great  inat- 
tention and  disregard  on  His  part  should  be  sought  af- 
ter. For  no  controversy  ought  to  be  of  such  sort,  or  to 
be  allowed  such  influence,  as  even  to  change  our  God 
Himself  and  make  void  our  fidth  towards  our  Maker, 
Who  by  the  things  which  He  hath  made  sustains  us.  Yea, 
as  we  direct  our  Faith  towards  the  Son,  so  towards  the 
Father  also  it  becomes  us  to  retain  a  firm  and  immovea- 
ble Love.  And  well  saith  Justin  in  his  b'ook  against  S.  Jni- 
Marcion,  ''I  could  not  have  believed  the  Lord  Himself, mcmy 
if  He  announced  another  God  beside  the  Creator.  But 
because  firom  the  One  God,  Who  both  created  this  world, 
and  formed  us,  and  contains  and  governs  all  things,  the 
Only  Begotten  Son  came  unto  us,  gfCthering  together  in- 
to Himself  the  work  of  His  Own  Hands,  my  faith  in  Him 
is  firm,  and  my  love  to  the  Father  inmioveable;  both  be- 
ing God's  gift  unto  us.'' 

For  neither  can  any  one  know  the  Father,  but  by  re-    ^  3^ 
velation  of  the  Word  of  God,  i.  e.,  of  the  Son,  nor  yet  How  w« 
the  Son,  but  by  the  good  pleasure  of  the  Father.    AndtheEiow. 
the  good  pleasure  of  the  Father,  the  Son  fulfils :  the  Fa-  th^S^A- 
ther  sending,  the  Son  being  sent,  and  coming.    And  the  '^'^ 
Father  on  the  one  hand,  being  invisible  and  iUimitable 
as  towards  us,  is  known  by  His  own  Word;  and  being 
unutterable,  is  yet  uttered  by  Him  to  us:  on  the  othdr 

T 


822  No  unknown  Qoi,  cu  they  prate. 


Book  4  hand,  tlie  Fibther  again  alone  knoweUi  His  own  Word. 
And  that  both  these  things  are  as  I  haye  said,  the  Lord 
hath  declared.  And  therefore  the  Son  by  manifestation 
of  Himself  rereals  thid  knowledge  of  the  Father.  For 
thd  manifestation  of  the  Son  is  the  knowledge  of  the 
Father:  for  l^  the  Word  all  things  are  made  manifest. 

Wherefore,  to  teach  ns  that  the  Son  Who  is  coming 
is  the  same  Who  makes  the  Father  known  to  sooh  as 
belike  Him,  He  said  to  His  Disoiples>  No  man  Jmoweth 
the  Father  hut  the  8on,  nor  the  Son  but  the  Father,  and 
thosei  to  whomsoever  th6  Son  will  reveal  Sim :  teaching  of 
Himself  and  the  Father,  as  the  truth  is,  that   we  might 
not  receive  another  Father,  save  Him  Who  is  reyealed 
by  the  Son. 
$  4.        Now  He  is  the  Framer  of  Heaven  and  Earth :.  as  is 
§J^"'    shewn  by  orfr  Lord's  discourses:  not  the  pretended  Fa- 
2Jy        ther  who  hath  been  invented  by  Marcion,  or  by  Valen- 
tinus>  or  by  Basflides,  6t  by  CarpocratlBS,  or  Simon,  or 
the  iDther  Gnostics  falsely  so  called.    For  none  of  these 
was  the  Son  of  Gt)d,  bnt  Christ  Jesus  our  Lord  was;  to 
Whom   thd  method'  they  practise  is   even  contrary,  in 
Thej       that  ther  da;re  to  Announce  ^'Ieui  unknown  Gk>d.''    But 
diet         they  ought^  to  lidten  to  this   against  their  own  selves. 
2{!JJU      For  how  is  He  unknown,  who  is  known  by  themselves  f 
For  whatsoever  is  known  but  by  a  few,  is  not  wholly 
unknown.    Bub  our  Lord  said  not,  that  the  Father  and 
the  Son  could  not  be  known  at  all,  else  were  His  Ad- 
vent superfluous.    For  why  came  He  hither  f    To  say  to 
us>  ^^Thiuk  not  of  seeking  Grod,  for  He  is  unknown,  and 
ye  shall  not  find  Him?''  as  the  Yalentinians  feign  that 
Christ   also   said   to   their   ^ons.    But   this    is   merely 
Ysia.    Rather  the  Lord  instructed  us,  that  no  one  can 
know  Qt)d,  except  upon  God's  teiaching^:  i.  e.,  that  with- 
out Godi  GK>d  is  not  known:  and  that  for  God  to  be 
known  is  itself  the  free-will  of  the  Father.     For  they 
shall  kncHv  Himj  to  whom  the  Son  will  reveal  Him. 
f  5.         Aud  to  this  end  did  the  Father  reveal  the   Son,  that 

•   *or"decreeihg"  it:Jo^<£foKTof :  Lat.  '  "docOTitc." 


Chd  the  Father  reveaied  Himself  in  the  San.       Z29 

by  Hiitt  He  miglit  bo  manifested  to  all  menj  and  that  . 
bucIl  as  believe  Hm,  being  righteous.  He  m&y  receiye 
into  incormption,  and  into  eternal  refreshment :  (now  to  To  iw- 
beUeve  Him,  is  to  do  His  wiU:)  but  those  who  believe  to  ob€j 
not,  and  therefore  flj  from  His  light.  He  will  justly  shut 
up  into  the  darkness  which  they  have  chosen  for  them- 
selves.   To  all  therefore  the  Father  hath  revealed  Him- 
self, in  making  His  Word  visible  to  all :  and  the  Word 
again  in  being  seen  by  all,  was  shewing  to  all  the  Fa- 
ther and  the  Son.    And  therefore  the  judgement  of  Ood 
is  just  upon  all  those  who  have  seen  alike,  but  l^ve  not 
believed  alike. 

For  so  by  the  oreati^re  itself  doth  the  Word  reveal  f  o, 
QoA  the  Creator,  and  by  the  world  the  Lord,  the  Fram- 
er  of  the  World,  and  by  the  handy-work  the  Artificer 
Who  moulded  it,  and  by  the  Son  iJiat  Father  of  Whogpi 
&e  Son  is  begotten:  which  things  all  indeed  alike  dis- 
course of,  but  they  do  not  alike  believe. 

But  by  the  Law  and  the  Prophets  in  like  manner  did 
the  Word  preach  both  Himself  and  the  Father:  and 
while  the  whole  people  heard  alike,  all  did  not  alike 
believe.  And  by  the  same  Word,  made  visible  and  tan- 
gible, the  Father  was  declared,  though  all  did  not  alike 
believe  Him;  yet  all  saw  thQ  Father  in  the  Son:  (ov 
that  which  is  invisible  of  the  Son  i9  the  Father,  imd 
that  which  is  visible  of  the  Father  is  the  Son. 

And  for  this  cause  all  in  Bis  presence  spake  of  Ohrisjb,  All  nw 
and  used  the  Name  of  GK>d.    Yea^  and  d^xnons,  seeing  ^jji^ 
the  Son,  would  say.  We  know  Thee  Who  Thou  oH,  tt^S-Mark 
Hoh/  One  of  Qod.    And  the  I)evil  tempting  Him,  when 
he  saw  Him,  said.  If  Thou  be  the  Son  of  Ood:  all  ofs. Mattli. 

'    '     It  S* 

them  seeing  and  speaking  of  the  Son  and  of  the  Father,    ' 

but  not  all  believing  Him. 

For  it  was  meet  that  the  Truth  should  receive  testi-    ^  7, 

mony  from  all,  and  should  be  a  judgement  unto  salva-  ^^t, 

tion   of  them   that   believe,  and  unto   condemnation   of  fowwiu 

them  that  believe  not :  that  all  might  be  justly  judged,  their  own 

and  that  the  Faith  which  is  towards  the  Father  and  the^*'*^ 

T  2 


824  Ood  a/nd  creation  hnow  that  Ohrist  is  God.  He  teaches  it8. 

Book 4.  Son  might  be  approved  by  all^  I  mean^  confirmed  by  all; 
reoeiving  testimonj  firom  all;  both  from  its  own^  in  that 
they  are  friends^  and  from  aliens^  in  that  they  are  ene- 
mies. For  that  proof  is  tme  and  incapable  of  contradic- 
tion^ which  even  from  its  very  adversaries  draws  ont  the 
particulars^  of  its  evidence;  while  they  at  first  by  their 
own  sight  are  convinced  of  a  thing  as  actnally  present, 
and  bear  witness,  and  imply  it  to  be  so:  but  afterwards 
break  out  into  hostiliiy^  and  turn  accusers,  and  would 
tain  have  their  own  testimony  untrue. 

Oodand       We  conclude  that  it  was  not  One  who  was  known. 


His  I n  I ■■ 

tun ^T. and  another  who    said^   No    man    Tcnowelh   (he  Farther.; 

'^^^        but  one   and  the   same,  under  Whom  the  Father  was 

putting  all  things;  Who  also  receiveth  testimony  from 

all,  that  He  is  truly  Man  and  that  He  is  truly  Gk>d: 

— ^from  the  Father,  from  the  Spirit,  fi*om  Angels;   from 

the  creature  itself,  from  men,  and  from  apostate  spirits 

and  demons;  from  the  Enemy,  and  las^  of  all  from  death 

itself. 

The  Son       And  the  Son  in  all  things  ministering  to  the  Father, 

the  Fa-     frdfils  them  from  beginning  to  end;   and  without  Him 

Sden*     no  man  can  know  God.    For  the  knowledge  of  the  Fa- 

^B^^oo    ther,  is  the   Son;  but  the  knowledge  of  the  Son  is  in 

the  Father,  and  is  revealed  by  the   Son:   and  therefore 

our  Lord  said.  No  man  knowefk  the  Son  hut  the  Father; 

nor  the  Father,  bvi  the  Son,  and  to  whomsoever  the  Son 

will  reveal  Him:  ^*WiU  reveal"  being  not  spoken  of  the 

friture  only,  as  though  the  Word  then  began  to  make 

known  the    Father,    when   He  was  bom  of  Mary,  but 

set  down  largely  as  throughout  all  time^.    Because  from 

the  beginning  the  Son  abiding  by  the  work  of  His  own 

hands,   reveals   the   Father  unto    all,   whom   the   Father 

wills,  and  when  He  wills,  and  as  He  wiUs.    And  therefore 

in  all  and  through  all  is  One  God  the  Father,  and  one 

Word,  and  one  Son,  and  one   Spirit,  and  one  salvation 

to  all  who  believe  in  Him. 

*  Singula :  perhapf  rigilla,  seals,       words  are  quoted  in  Syriao  in  the  Mi. 
«  AfaUiertfore  our—€al  time,  lliese    Add.  1216(5.    £. 


Abraha/ni'sjoy  cmd  Ua  children? i.     Children,  of  stones.   325 

-   Wherefore  Abraham  also,  by  the  "Word  knowing  the  Ghaf. 
Father,    Who  made  Heaven  and  Earth,  confessed   HTiTn    ^^^' 


J       — , — ,  ^^.^ww~^v^  ^^^^..^ 

to  be  God.    And  being  taught  by  vision*,  that  the  Sont r^wi- 
bf  Gk>d  would  be  a  man  among  men,  by  Whose  Ad-  ^^ 
vent  his  seed  should   become  as  the  stars  of  Heaven, 
he  desired  to  see  that  day,  that  he  also  himself  might 
take  Christ  in  his  arms:  and  beholding  it  by  the  Spirit 
of  Prophecy,  he  rejoiced.    For  which  cause  Simeon  like- 
wise, being  of  his  seed,  fulfilled   anew  the  joy  of  the 
Patriarch,  and  said,  Lord,  now  lettest'  Thou  Thy  servcmt  S.  Luke 
depart  in  peace;  for  mine  eyes  have  seen  Thy  Saivation,  ^2. 
which  Thou  hcut  prepared  before  the  face  of  aU  people;  a 
Ught  to  lighten  the  Oentiles,  and  the  glory  of  the  people 
of  Israsl.    And  the  Angels  too  told  news  of  great  joy  lb.  10. 
to  the   Shepherds  watching  by  night.    Yea,  and  Maxj 
saith.  My  soul  doth  magrUfy  the  Lord,  and  my  spirit  hath  rb.L46^, 
rejoiced  in  Ood  my  Samour :  the  joy  of  Abraham,  on  the    '*    • 
one  hand,  descending  on  those  who  were  of  his  seed, 
watching  and  beholding  Christ,  and  believing  Him;  and 
joy  on  the  other  hand  mutually  returning  fiom  the  chil- 
dren back  towards  Abraham,  even  as  he  ha4  desired  to 
see  the  day  of  Christ's  Advent.     Well  therefore  did  our 
Lord  give  testimony   to  him  saying,  Tour  father  Abra^  S.  Jolm 
hamh  rqoiced  to  see  My    day,    amd  he  sa/w  it,  and  was 
glad. 

Since  not  for  Abraham's  sake  only  did  He  say  this,     ^  2. 
but  in  order  to  shew  that  all,  who  from  the  beginning  ^^^ 
knew  the  Lord,  and  foretold  Christ's  AdVent,  had  their  too  . 

-.mjt       ,  Christ 

revelation  from  the  Son  Himself — ^the  Same  Who  in  the  foretold 
last  times  was  made  visible  and  passible,  and  spake  with.         *^ 
mankind,  that  of  the  stones  He  might  raise  up  child-* 
ren  to  Abraham,  and  fulfil  the  promise  which  God  had 
promised  him,  to  make  his  seed  as  the  stars  of  Heaven; 
as  saith  John  the  Baptist,  For  Chd  is  aible  of  these  stones  S.  Matiilu 
to  ra/ise  vp  children  unto  Abraha/m,    And  this  Jesus  did, 
withdrawing  us  from  the  worship  of  stones,  and  carryt 
ing  us  away  from  our  own  hard  and  unfruitful  thoughts^ 
and  establishing  in  us  a  faith  like  Abraham's. 


t2Q        Hhe  FoAhet  known  by  the  San  Who  does  aU. 


Book  4.      Ab  Patil  also  testifies^  sAying,  that  we  SEre  sons  of  Abro* 

g^ffl.    lu«a  «MX>rfmg  to  the  laceneas  of  his  fiuth,  and  tie  pro- 

mise  of  Iiis  umeritaiioe. 

§  3.        It  is  one  therefore   and  thd   Bame   Ood^   who   called 

Abraham^  and  gave  hitn  the  Promise.    And  this  is  the 

PULiL    Maker^  the  same  who  through  Christ  prepares  Ughie  in 

ihs  world, — ^those  who  believe  firom  among  the  Gentiles. 

8-MatUi.NoW  you,  saith  He^  are  the  Ugkt  of  ihs  worldi  i.  e.^  as 

GouzziL  the  sttoi  of  Heaven. 

Him  therefore  we  rightly  declare  to  be  known  by  no 
tban^  save  the  Son^  and  to  whomsoever  the  Son  shall  re- 
Veal  Him.    But  the  Son  makes  revelation  to  ell,  to  whom 
it  pleases  the  Father  to  be  known;  and  neither  with^^ 
out  the  Father's  good  pleasure^  nor  without  the  minis- 
try of  the  Son  will  any  one  know  God.    And  therefore 
8.  Jolm    ihe  Lord  said  to  the  disciples,  I  ami  the  way,  the  truth, 
^     and  ihe  Ufe.   And,  No  man  cdmeth  unto  ffie  Father,  hut  by 
Me,    If  ye  had  Jcnoton  Me,  ye  should  home  knoum  My  JPo- 
thor  tdso :  and  from  henceforth  ye  ha/ve  knoum  Him,  and 
9een  Him.     Whereby  it  is  manifest,  that  He  is  known 
hy  His  Son,  i.  e.,  by  the  Word. 
^  4,        Wherefore  the  Jews  are  gone  out  from  God,  not  te- 
Jj^^-  Delving  the  Word  of  God,  but  imag^ining  that  they  may 
ingto      know  the  Father  by  Himself  vrithout  .the  Word,  i.  e.. 
Father     without  the  Son :  not  knowing  that  Gt)d,  Who  in  human 
^S^    form  spake  unto  Abraham,  and  again  unto  Moses,  how 
Ezod.  liU  He  saith,  J  ha/ve  su/rdy  €een  the  vexation  of  My  people 
'*  m  Egypt,  anJ[  I  am  coms^  down  to  deJ/iver  them,-    For  in 

these  things  the  Son  Who  is  the  Word  of  Gk>d,  was 
niaking  His  arrangements  from  the  beginning;  the  ¥e^ 
ther  having  no  need  of  Angels,  to  make  the  world,  and 
to  form  man,  for  whdse  sake  indeed  the  world  was  made: 
neither  again  needing  any  ministry  for  the  shaping  out 
the  things  which  were  made,  for  the  settlement  of  those 
matters  which  regarded  man,  but  having  an  abundant  and 
unspeakable  provision  for  that  service.  For  there  min«- 
isters  to  Him  in  all  that  is  His>  His  Progeny  and  the 
Image  thereof,  i.  e.,  the  Son  and  the  Holy  Ghost,  His 


(JhriH  raised  up  seed  to  Abraham  and  defonded  it.    327 

Word  and  His  Wisdom :  Wliom  all  the  Angels  seryOj 
and  are  their  subjects. 

Yam  therefore  are  such  as  introduce  anoljier  unknown 
Pather^  because  of  this  which  is  said.  No  man  knoweth 
the  Father,  but  the  Bon. 

Vain  too  is  Marcion,  and  his  set,  driving  out  Abraham  Chap. 
feom  his  inheritance ;  to  whom  the  Spirit  bears  witness  by  — t-j^ 
many,  and  especially  by  Paul,  that  he  believed  Ood  .and  U  Abn- 
was  counted  unto  him  for  righteousness,  as  also  the  Lord,  heritanoe* 
first  of  all  by  raising  up  sons  to  him  firom  the  stones,  ^^ 
and  by  making  his  seed  as  the  stars  of  Heaven,  where  g>i^«». 
He   says,  Thai  they  shall   come  from  the  east,  and  west,  Rom.  if. 
and  north,  and  sovih,  and  shaU  sit  down  with  Abruham  s*  Mattlu 
and  Isaac  and  Jacob  in  the  kingdom  of  Hea/oen :   again  ^^^^     * 
where  He  says  to  the  Jews,  When  ye  shall  see  Abraham^,,  s.  Loin 
and  Isaac,  and  Ja/oob,  and  all  the  Prophets  in  the  Kvng* 
dom  of  Hea/ven,  and  yotursehes  thrust  oul. 

It  is  plain  therefore,  that  such  as  deny  his  salvation^ 
and  devise  another  God,  besides  Him  who  made  the  pro- 
mise to  Abraham,  are  without  the  Kingdom  of  God,  and 
have  lost  the  heritage  of  incorruption :  itTinnllmg  and  blas- 
pheming God,  Who  brings  into  the  Kingdom  of  Heaven 
Abraham  and  his  seed,  which  is  the  Church,  by  Christ  Almu 
Jesus, ;  to  Whom  is  committed  both  the  adoption,  and  leed  the 
the  inheritance  which  is  promised  to  Abraham.  Church 

For  the  Lord  maintained  the  cause  of  his  seed,  releas-  $  2. 
ing  them  fix)m  chains,  and  calling  them  to  salvation:  as 
•.He  did  in  the  case  of  the  woman  who  was  cured  by 
Him,  saying  expressly  to  those,  who  had  not  faith  like 
Abraham's,  Ye  hypocrites,  doth  not  ecboh  one  of  you  on  ^  Ib^lS^lO. 
Sabhath  day  loose,  and  lead  away,  and  water,  his  ox  or  his 
ass  ?  And  this  woman,  being  a  da/ughter  of  Abraham,  whom 
JSatan  had  hound  eighteen  yea/rs,  ought  she  not  to  be  loosed 
from  this  bond  on  the  Sabbath  day  ? 

Plain  it  is  therefore,  that  those  who  like  Abraham  be-  The  Law 
lieved  Him,  He  loosed,  and  gave  them  life;   doing  no- n?t heal- 
thily beyond  the  Law,   though  He  healed  on  the  Sab-gJ^^f* 
bath  day.     For  the  Law  did  not  forbid  men  to  be  healed 


328  No  law  forbade  good  on  the  sabbath.  King  Damd  a  Priest, 

Book  4.  on  the  Sabbaih^  seeing  it  both  nsed  to  circumciae  them 
on  that  daj^  and  directed  the  Priests  to  flilfil  their  min- 
istries  for  the  people;  yea^  and  forbade  not  attendance 
on  dumb  creatures.  Siloa*  too  often  wrought  cnres  on 
the  Sabbath :  and  therefore  many  were  sitting  by  it  on 
the  Sabbath  day. 

For  the  Law  bade  them  abstain  firom  all  servile  work^ 
i.  e.^  from  all  desire  of  gain^  which  is  kept  active  by  trad^ 
ing^  and  by  the  other  dealings  of  the  world :  but  works 
relating  to  the  sonl^  the  instruments  whereof  are  advice 
and  good  discourses,  in  aid  of  onr   neighbours, — ^these 

Andonr  He  recommended  to  be  done.    And  hereby  the  Lord  re- 

Lord  __,  , 

wia  hetl-  fnted  those  who  reproached  Him  unjustly  for  healing  on 
the  Sabbath.    For  He  was  not  undoing,  but  fulfilling  the 
Law;  performing  the  work  of  an  High  Priest,  propitia- 
ting God  for  man,  and  cleansing  the  Leprous,  curing  the 
Nnm.      sick,  and  Himself  dying,  that  banished  Man  might  come 
'  out  of  his  condemnation,  and  return  without  fear  to  his 
own  inheritance. 
}  3.        Moreover,  hungry  persons  were  not  forbidden  by  th,e 
Law  to  tfkke   food   on  the    Sabbath  of  such  things  as 
were  at  hand;  although  they  were  forbidden  to  reap  and 
gather  into  the  bam.     And  therefore  the  Lord  said  to 
'   those  who  were  accusing  EUs  Disciples,  for  plucking  and 
S.Liike   eating  ears   of  com,  H(we  ye  not  even  read  that  which 
^^^    Damd  did,  when  he  was  an  hungred;  how  he  went  into  the 
house  of  Ood,  a/nd  did  eat  the  shewbread,  a/nd  ga/oe  imto 
them  that  were  with  Mm;  which  it  was  not  lawful  to  eaJt, 
but  for  the  Priests  aUme  ? — ^by  the  words  of  the  Law  ex- 
cusing His  disciples,  and  implying  that  Priests  are  per- 
Kioff       mitted  to  act  freely.    And  David,  in  God^s   sight,  had 
^^  *  been  decreed  to  be  a  Priest,  although  Saul  was  perse.- 
cuting  him.    For  every  righteous  Eling  hath  a  priestly 
station. 


•  By  mistake  for  Bethesda,  prolMU  haih  dayt  did  He  eiare,  wherefon  many 

bly.    Comp.  8.  John  ix  7.  witn  t.  8,  9.  waited  en  Him  on  the  SabboM  dmf:  but 

pSlr  Hanrey  for  Et  Siloa  etiam,  would  still  the  mention   of  our   Lord  here 

read  Et  Siloa,  et  Jam  translating  thus,  would  seem  ratlier  to  interrupt  S.  Ire- 

Andat  Siha,  yea  and  often  on  the  Sab-  naeus'  line  of  thought.   £.] 


ihe  Apostles  too  Priests,  with  rights  of  Priests.      829 

Again^  all  the  Lord's  Apostles  are  Priests^   such  as  The 
have  not  for  inlieritance  either  fields   or  houses  here^  ^5°**^* 
bat  are  always  serving  the  altar^  and  God.     Concern* 
ing  whom  Moses  also  saith  in  Deateronomj^  in  the  bles- 
sing of  Levi,  Who  saith  unto  his  fcUher  and  to  his  mo^  Deat. 
iher,  I  hnow  thee  not :   and  acknowledged  not  hds  brethren  "*"*•  *• 
and  cast  off  his  sons;   he  hath  kept  Thy  precepts,   and 
obeerved  Thy  covenant.      Now  who  are  these,  who  left 
&ther  and  mother,  and  renounced   all  who  are  nearest 
to  them,  for  the  Word  of  GK>d  and  His  covenant,  but 
the  disciples  of  the  Lord  f    Of  whom  Moses  saith  again. 
They  shall  ha/ve  no  inheritance,  for  the  Lord   Himself  is  ib.  xtS. 
their  inheritance.    And  again.  The  Priests  the  Levites  ^fj,^^ 
the  whole  tribe  of  Levi  shaU  han)e  no  portion  nor  substance 
with  Israel;   that  which  groweth  unto   the  Lord  is  their 
substance,  they  shall  eat  the  same.    Wherefore  also  Paul; 
J  seek  not,  saith  he,  a  gift,  but  I  seek  fruit.    The  Disci-  pho.  ir. 
pies  of  the  Lord,  he  saith,  having  substance  such  as  the  ^' 
Levites,  it  was  lawful  for  them  in  their  hunger  to  re- 
ceive meat  of  the  crrain:  For  the  LaJbowrer  is  worthy  ofs.MBtOu 
MS  meat. 

The  Priests  also  in  the  Temple  used  to  profane  the  Sah-  lb;  xiL  s« 
baih,  and  were  blamieless.    Why  then  were  they  blame- 
less?   Because  being  in  the  Temple,  they  were  perform- 
ing not  secular  but  Divine  offices ;  fulfilling  the  Law  and 
not  transgressing  it ;  as  he  did,  who  of  himself  brought 
dry  sticks   into   the  Lord's   camp,  who   also   was  justly  Num.  zr. 
stoned.    For  every  tree  which  bringeth  not  forth  good  fruit,  s.Matth* 
shaJl  be  hewn  down  and  cast  into  the  fire.    And,  Whoso- 1  cor.'iu. 
ever  shaU  evil  entreat^  the  Temple  of  Ood,  him  shall  Go^iJ^oUT- 
evil  entreat.  .  «»* 

Of  one  therefore  and  the  same  kind   of  subsistence    chap. 
are  all  things,  i.  e.,  firom  one  and  the  same  Grod,  as  the  — ^ — 
Lord  also  saith  to  His  Disciples,  Therefore  every  iSferAe  g,  Ji^^ 
which  is  instructed  into  the  Kingdom  of  Heaven  is  like^^^^' 
unto  a  man  that  is  an  householder,  which  bringeth  oul  of 
his  i/reasure  things  new  and  old.    He  taught  not  of  one 
bringing  forth  old  things,  another  new,  but  one  and  the 


830  The  Eauseholder,  God;  the  new  and  old  things  from  Him. 

Booti,  same.  For  the  Householder  is  Hke  Lord>  wlio  roles  over 
the  whole  hoiise  of  his  Father:  Who  to  the  edaves  in- 
deed^ and  those  who  are  yet  nndisciplmed^  delivers  the 
Law^  which  is  suited  to  them;  but  to  the  free  and  to 
'tiiose  justified  hj  taiiHi,  giving  apt  precepts^  and  to  the 
sons  revee^g  their  proper  inheritance. 
Who  As  for  the  Scribes  and  Teachers  of  the  Kingdom  of 

s^ni  h  Heaven^  by  them  He  meant  His  own  disciples :  of  whom 
8.  Matth.  also  He  elQowhere  saith  to  the  Jews.  Behold,  I  send  to 
you  wise  men,  (md  scribes,  amd  teachers,  cmd  some  of  them 
ye  shaU  Mil,  and  persecute  from  dby  to  cUy. 
whattfae       Again^  by  the  new  and  old  things  which  are  brought 
out  of  the  treasure^  He  means   unquestionably  the  two 
Testamtots:  whereof  the  Old  which  YlbA  existed  before, 
is  characterized  by  the  giving  of  the  Law ;  the  New,  by 
a  manner  of  life  which  becometh  the  GK>spel;  concem*- 
Pi.  zctL  ing  which  David  saith.  Sing  unto  the  Lord  a  new  song, 
l8a.xia«  -^d  Esaias,  Sing  unto  the  Lord  a  new  hymn;   the  be^ 
^^•^      gwmmg   thereof,   glorify  His   Name  from  the  end  of  the 
earth,  they  declare  His  virtues  in  the  islands.    And  Jere- 
Jer.  -r^^r  niiah  saith.  Behold,  saith  he,  I  will  make  a  new  tester 
*^»  *^     merit,  not  as  I  made  unth  your  fathers  in  Mount  Horeb. 
Both  Testaments  however  are  the  revelation  of  one  and 
^e  same  Householder,  the  Word  of  God,  our  Lord  Je- 
BUS   Christ:   Who  spake  both  to  Abraham  and  Moses, 
and  to  us  in  our  new  estate  restored  liberty,  and  mul- 
tiplied the  grace  which  is  of  Himself. 
&  2,        For  More,  saith  He,   them  the  Temple  is  here.     Now 
8.  Matth.  ff^^f^f^  2Jid  less  are  tenns  used,  not  of  tibiose  thincs  which 
Whu  the  hafve  nothing  in  common  with  each  other,  and  which  are 
of  a  contrary  nature,  and  in  mutual  discord,  but.  of  such 
«s  are  of  tihie  same  mode  of  subsistence,  and  partake 
of  one  another,  but  differ  only  in  number  and  in  great- 
ness;  as  water  from   water,   and  light  from  light,  and 
grace   from    grace.      Thus,   the   gift  is   greater   of  that 
Law  which  is  bestowed  on  us  for  liberty,   than  of  that 
which  is  given  for  servitude.:  and  therefore  it  is  not  for 
one  nation  but  is  diffused  over  the  whole  world :  yet  the 


OwrfedUy  to  (he  FaOier,  San,  SpirU,  Who  loves  us.   831 

IiOrd  is  one  and  the  same^  wlio  is  more  than  the  Tern-  8.Matt]i. 
plci,  and  more  than  Solomon^  and  gives  men  more  than  ^' 
Jonas  did,  i.  e..  His  own  Presenoe,  and  the  Besnrreotion 
from  the  dead:  not  however  changing  God,  nor  preaching 
another  Father,  but  the  Very  same;  WIio  always  hath  a 
larger  measnre  for  those  of  His  own  household :  And  as 
their  love  towards  God  advances.  His  gifts  become  more 
and  greater;  as  the  Lord  also  said  to  His  Disciples,  Ye  8.  John 


L  60 

shall  see  even  grea/ter  things  thcun  these.    And  Paul  saith, 
Not  that  I  ha/oe  already  received,  or  am  justified,  or  am  oZ-  PbiL  iiL 
ready  made  perfect.    For  we  know  in  paH,  and  we  pro^  i  Cor. 
phesy  in  part.    Bvit  when  thai  which  is  perfect  is  come,  ^'  ^* 
then  things  which  are  in  part  shall  he  done  away. 

As  then,  when  that  which  is  perfect  cometh,  we  shall  We  wait 
see  no  other  Father,  but  Him  Whom  we  now  desire  ^  '^lyanam, 
see;  (for  Blessed  are  the  pure  in  heart,  for  they  shall  see  J^^" 
Ood:J  neither  are  we  to  wait  for  another  Christ  or  SonS«M*ttJ>« 
of  God,  but  Him    Who  is  of  the  Virgin  .Mary,  Who  ^* 
also  suffered,  and  in  Whom  we  believe,  and  Whom  we 
love : — (as  Esaias  saith.  And  they  shall  say  in  that  day,  Isa.  zxf. 
Ld,  the  Lord  our  Chd,  in  Whom  we  have  hoped,  and  haoe 
rejoiced  in  our  .salvation.   And  Peter  saith  in  his  Epistle, 
Whom  seeing  not,   saith  he,  ye  love ;  in  Whom,  now  not  i  s.  Pet 
seeing,  ye  have  believed, — ye  shall  rejoice  with  joy  vnspeah'  ' 
able :) — ^neither  do  we  receive*  another  Holy  Ghost,  be-  4  percipi- 
sides  Him  Who  is  with  us,  and  Who  cries,  Ahha  Fa-  ?^  ^' 
ttyer :   and  in   These,  the  very  same,  we   shall  have  our  S™"" .- 

,  noni  Till* 

growth  and  increase,  so  as  to  enjoy  the  gifts  of  God,  15. 
now  no  more  through  a  glass  and  darkly,  but  face  to  l.Cor. 
face  : — -so  now  also  in  receiving  somewhat  more  than 
the  Temple  and  more  than  Solomon,  that  is,  the  com- 
ing of  the  Son  of  Gbd,  we  have  not  been  learning  of  an- 
other God,  besides  the  Maker  JBnd  Framer  of  all  things. 
Who  was  shewn  unto  us  from  the  beginning;  nor  an- 
other Christ  the  Son  of  Qoi,  besides  Him  Who  was 
announced  by  the  Prophets. 

For  in  that  the  New  Testament  was  known  and  an-     $  3. 
nounced  by  the  Prophets,  He  also  was  announced,  Who 


882  Bteps  to  Ogd  mcmy,  yet  One  God. 

Book  4.  waa  to  order  the  same  according  to  the  decree  of  the 
Father;  being  manifested  nnto  men^  as  Qod  willed^  that 
believing  in  Him  they  might  make  continual  progress^ 
and  that  the  perfect  work  of  salvation  might  come  to 
GoD€hie,its  maturity  by  the  Testaments.  For  there  is  one  Balf 
many  vation  and  one  Gk>d:  bi;t  the  precepts  which  form  man 
are  many^  and  the  steps  not  few^  which  lead  man  nntp 
God.  While  to  an  earthly  and  temporal  King,  being 
but  a  man^  it  is  permitted  to  bestow  firon^  time  to  time 
more  and  more  preferment  on  his  subjects;  shall  not 
Gbd  have  the  same  permission^  being  the  Same,  and 
always  willing  to  grant  onto  mankind  more  grace,  and 
with  additional  gifts  continually  to  honour  those  who 
please  HimT 

But  if  this  is  making  progress, — ^to  find  out  another 
Father,  besides  Him  Who  was  declared  firom  the  begin- 
ning, and  again  besides  Him  Who  is  thought  to  have 
been  found  in  the  second,  to  find  out  yet  another,  a 
third:  it  will  belong  to  the  same  progress,  to  go  on 
from  the  third  also  unto  a  fourth,  and  after  this  again  to 
another  and  another:  and  thus  the  aforesaid  view,  £eui- 
cying  itself  always  in  progress,  will  never  stay  itself  in 
one  only  God.     For  being  driven  from  the  existing  one, 
and  turned  backward,  he  will  be  always  indeed  seeking 
God,  but  will  never  find  Him :  rath^  he  will  float  per- 
petually in  the  abyss  of  mysteriousness,  except  he  be 
No  rest    converted   through  penitence,   and   return   to  the  place 
txan  in    from  which  he  was  cast'  out ;  confessing  and  believing 
P*°^******  one  God  the  Father  and  Creator,  Who  was  announced 
by  the  Law  and  the  Prophets,  to  Whom   Christ  bore 
witness :  as  He  saith  Himself  to  those  who  were  accusing 
His  Disciples  as  though  they  kept  not  the  Tradition  of 
8.Mfttth.the  Elders:   Why  do  ye  make  void  the  convnumdment  of 
'  '      the  Lord  by  yowr  tradition?    For  Qod  smd,  ^Honov/r  iky 
Father  cmd  thy  Mother/  and,  ^  He  that  awrseth  Father  or 
Mother,  let  him  die  the  death/    And  again  He  saith  unto 
lb.  6.      them.   Ye  ha/ve  made  void  ths  word  of  Qod  by  yowr  tra- 
dUion:   Christ   most   evidently   confessing    Him    as   God 


Ood  the  Son's  mcmifold  teaching  of  them  of  old.     883 

and  Father,  Who  said  in  the  Law,  Honour  thy  &iher 
and  mother  that  it  may  be  well  with  thee.  Thus  the 
Ood  Who  speaketh  the  Tmth  confessed  the  precept  of 
the  Law  to  be  the  word  of  God:  and  to  none  other  did 
He  give  the  Name  of  Gted;  but  to  His  Own  Father. 

Well  therefore  doth  John  also  make  mention  of  the   Chaf. 
Lord  saying  to  the  Jews,  Search  the  Scriptures,  in  which    ^  |^ 
ye  thinh  ye  hwue  eternal  life :   they  a/re  they  which  tes'  s.  John 
tify  of  Me.    And  ye  will  not  come  unto  Me,  thai  ye  m^xy  J*  ^'  ^' 
hcuoe  life.    How  then  did  the  Scriptures  testify  of  Him,  tares 
if  they  came  not  of  one  and  the  same  Father,  inform^  SnT*^ 
ing  men  before  of  the  coming  of  His  Son,  and  foretelling     . 
the  salvation  which  is  from  Him  f    For  had  ye  "believed  lb.  46. 
Moses,  saith  He,  ye  would  home  "believed  Me  also :  for  he 
wrote  of  Me :  meaning  that  the  Son  of  Gt>d  is  as  seed 
scattered    everywhere   in    His    Scriptures,   at   one   time 
speaking  with  Abraham,   at  another  with  Koah,  giving 
them  His  measures :  at  another  time  seeking  out  Adam ; 
at  another  again  bringing  judgement  upon  the  Sodom- 
ites: as  also  when  He  appears  and  guides  Jacob  in  the 
way,  and  speaks  out  of  the  Bush  with  Moses. 

Neither  can  one  count  the  instances  wherein  the  Son  Motor 
of  God  is  set  forth  by  Moses :  and  the  very  day  of  His  des 
Passion  he  was  not  ignorant  of,  but  in  figure  foretold 
Him,  under  the  name  of  the  Passover :  and  on  the  very 
same  day,  which  was  announced  by  Moses  so  long  be- 
fore, the  Lord  suffered,  fulfilling  the  Passover.    Nor  did 
he  only  set  down  the  day,  but  the  place  also,  and  the 
Bud  of  the  times,  and  the  token  of  the  going  down  of 
the  Sun,  saying,  Thou  mayest  not  invmolate  the  Passover  "Dtuuxvi. 
in  amy  other  of  thy  cities,  which  the  Lord  thy  Ood  giveth  * 
unto  thee,  except  in  that  pla>ce  which  the  Lord  thy   Ood 
shall  chuse  f<yr  His  NoAfoe  to  "be  invoked  there :  thou  shall 
immolate  the  Passover  in  the  evening  al  the  going  down  of 
the  sun. 

And  he  had  before  marked  His  Advent  by  the  words,     §  2. 
A  Prince  shall  not  be  wwnting  in  Judah,  nor  a  leader  i^^' 
from  out  of  his  loins,  until  He  comsth  for  whom  it  is  laid 


884  Ptophscy  in  Moses.     The  elder  Falliers  Ohristrtafughi. 

BoojLi.  up,  and  He  is  Uie,  CfmtUes'  Hope,  binding  his  foal  unto 
the  vvM^  and  his  as^seolt  tmto  the  Und/ril,  He.shaU 
wash  his  rohe  in  wine,  and- his  outer  garment  in  the  blood 
pf  the  grape :  his  eyes  are  joyous  unih  wins,  and  his  teeth 
whiter  than  milk.  Now  let  thesoj  who  are  said  to  search 
out  all  things^  see  what  was  the  tiine  wherein  the  Frinoe 
fiuled,  and  the  Leader  out  of  Judah^  and  who  is  the  HopQ 
of  .the  (Jentiles^  and  who  the  Yine^  and  who  his  foal^ 
and  what'  is  the  garment,  and  what  the  ejreSj.  and  what 
the  ieeth,  and  what  the  wine,  and  every  partionlar  aboYO 
mentioned;  and  they  will  find  that  no  other  Person,  but 
our  Lord  Jesns  Christ,  is  proclaimed.    Wherefore  Mosea 

D^  rebuking  the  people  for  their  ingratitude,  saith.  In  such 
sort,  ye  foolish,  people  and  unwise,  have  ye  made  Oiis  return 
to  the  Lord?  And  again  where  he  intimates  that  the 
Word  Who  created  and  made  them  from  the  beginning, 
in  thQ  last  times  also,  when  He  is  redeeming  and  quick- 
ening us,  is  shewn  hanging  on  a  tree,  and  they  will  not 

Ib.xxTiii.  believe  Him.  i^or  he  saith.  And  thy  life  shall  Jbe  hanging 
before  thine  eyes  and  thou  will  not  believe  thy  life.    And 

TK  .r^nrH  again.  Bid  not  this  same,  thy  Father,  possess  thee  and 

^'  make  thee  and  create  thee? 

Chap.        Moreqver,  the  Lord  hath  made  it  manifest  that'  many 
XL 


Prophets  and  righteous  men,  foreknowing  His  Advent  by 
Ther  04   ^^®  Holy  Spirit^  prayed  that  they  might  come  to  that 
M  fore-  time  wherein  they  might  see  their  Lord  face  to  face. 
Him       and  hear  His  discourses:  where  He  tells  His  Disciples, 
S.M9.tQi.'Mamy  Prophets  and  righteous  men  have  desired  to  see  the 
^"^  ^^'    things  which  ye  see  and  home  not  seen  them,  and  to  heox 
the  things  which  ye  hear,  and  hawe  not  hea/rd  them.    How 
.then  did  they  desire  both  to  hear  and  to  see,  if  they  had 
not  foreknown  His  future  coming  f    And  how  could  they 
foreknow  without  first  receiving  that  foreknowledge  from 
^imseIf  f    Aod  how  do  the  Scriptures  testify  of  Him,  ex- 
cept it  were  one  and  the  same  Gk)d  Who  at  all  times 
had  by  His  Word  revealed  and  shewn  all  things  to  them 

'  The  wordi  "  non  solun''  are  omit-    how  to  render  them, 
ted  here,  the  Trantlator  not  knowing 


/€k)b  &is  Same,  on  man  efoexfouririg  Mndness.       835' 


tibat  belieyrf  who  at  one  time  distxmrses  witii  His  crea- 
toTid,  at  aiiother  time  gives  the  law.  Who  sometimes  dgain* 
apbmds,  sometimes  exhorts/ and  so  eyentoally  frees  the 
dave  and  adopts  him  as  Son,  and  in  due  time  bestows 
the  inheritance  of  incorraption  to  the  perfeoting  of  man- 
kind..   Because  He   formed   him   for   augmentation  and 
growth:  as  saith  the- Scripture,  Increase  amd  rmMiply.     'S^  ^ 
'  And  herein  God  differs  from  man,   that  Gh>d  indeed     $  2. 
maketh,  bnt  man  is  made :  and  while  He  that  maketh  is  ^^et  * 
always  the  Same,  that  which  is  made  must  be  capable  <^f  q^I^Jj^ 
a  beginning  and  of  a  middle,  of  addition  and  of  growth. 
And  Gt)d  indeed  doeth  good,  but  to  man  good  is  done. 
And  whereas  God  is  perfect  in  all  things.  Himself  equal 
and  like  unto   Himself,  being  all  Light,  and  all  Mindyef*rap'* 
and  all  Substance,  and  the  Source  of  all  good  things  t' 
man  on  the  other  hand  receiyes  improyement  and  growth 
towards  God.    For  just  as  Qod  is<  always  the  Same,  so 
man  also,  being  found  in  God,  will   continually  get  oni 
towfurdi  God:  since  neither  doth  God  oyer  grow  slack 
in  benefitting  and  enriching  man,  nor  doth  man  cease  to 
receiye  the  benefit  and  to  be  enriched  by  Gk>d.     For  the 
receptacle  of  His   Gx)odness,  and  the  instrument  of  His 
glorification >^  is  man  grateful  to  his  Maker:  and  again  the 
receptacle  of  His  just  judgement  is  man  unthankful,  and 
scorning  his  Creator,  and  not  submitting  himself  to  His 
Word:   Who  hath  promised    that  He   will  giye  always 
most  abundantly  to  those  who  bear  fruit  and  haye  more 
of  their  Lord's  moneys.    Well  done,  is  His  word,'  ff'ood  amd  S.  Matth. 
faithful  servant:  hecause  thou  hast  been  faUl^fyl  in  a  Kttle 
I  will  set  thee  over  "many  thvnga :   enter  into  the  joy  of 
thy  Lord:  the  Lord  Himself  making  most  abundant  pro- 
mises. 

As  therefore  to  such  as  liow  bear  fruit  He  hath  pro-     $  3. 
mised  to  give  abundantly,  in  the  way  of  multiplying  His  ofjf.^r. 
Grace,  not  in  the  way  of  changing  His  instruction  (for 
the  Lord  Himself  abideth,  and   the  same  Father  is  re- 
vealed) :  so  accordingly  to  the  people  of  the  later  times 

f  clar\ficaH(mit,  The  Translator  gavd    glory,  as  an  altemaliTe  rendering.    E. 


886      Chbist  received  the  infcmt^  praise,. as  Prophecy. 


Book  4.  also  did  one  and  the  same  Lord  by  His  coming  yoncli- 
.safe^  a  larger  gift  of  grace  tlian  that  which  i^as  in  the 
Old  Testament.    For  thej  too  by  the  servants  used  to 
hear  of  a  King  Who  shonld  come,  and  to  rejoice  mode- 
rately in  their  hope  of  His  coming :  but  those  who  haye 
seen  Him  before  them,  and  obtained  liberty,  and  have 
won  His  Bounty : — ^these  have  greater  Grace  and  more 
oyerflowing   triumph,  rejoicing  in  the  coming   of  their 
Ps.  zzzT.  King ;    as  David    also    saith.  My  soul  shaU  Mumph  in 
^'  ihe  Lord,  U  shaU  delight  itself  in  His  Salvation, 

Hii  And  therefore  when  He  was  entering  Jerusalem,  all 

fy^     that  were  in  the  way  of  David,  in  grief  of  soul,  recog- 
^^^     nised  their  King  and  spread  under  Him    garments,  sa^i 
adorned  the  way  with  green  boughs,  with  great  joy  and 
8.  MattH.  exultation  crying  out,  Hosamna  to  the  Son  of  Bcmd;  hless^ 
ed  is  Se  thai  cometh  in  the  Name  of  the  Lord,  Hosa/rma  in 
ihe  highest.    And  when  the  bad  stewards,  whose  way  was 
to  defraud  their  inferiors,  and  domineer  oyer  them — ^when 
they  were  moyed  with  jealousy,  their  account  not  being 
such  as  would  stand,  and  they  therefore  unwilling  that 
their  King  should  haye  come,  on  their  saying  to  Him, 
lb.  10.     Sea/rest  thou  what   these  say?   the   Lord   said.  Have  ye 
never  read,  Out  of  the  mouth  of  hahes  and  suckUngs  thou 
hast  perfected  praise  ?  pointing  out  that  what  David  had 
said  of  the   Son  of  God  was  fulfilled  in   Himself  and 
ef.  S.       implying,   that  they  knew  not    the  force  of  Scripture, 
zxil.  29.  nor  the  ordained  way  of  God,  but  that  He  was  Him- 
self the  person  announced  by  the  Prophets   as  Christ, 
Ps.YiiLi.  Whose  Name  is  praised  in  all  the  earth  as  perfecting^ 
praise  to  His  Father  out  of  the  mouth  of  babes  and 
lb.  sucklings :  wherefore  also  His  Glory  is  lifted  aboye  the 

Heayens. 
t  ^^        If  therefore  He  is  present,  the  yery  same  who  is  an- 
One  God  nounced  by  the  Prophets,  our  Lord  Gbd  Jesus  Christ, 
and  if  His  coming  bestow  on  those  who  haye  receiyed 

^  attrihuU,  The  Tnnilator  nve  also  '  I  yentore  to  read  perfcUnttt,  [So 
the  rendering  oirigit :  but  cf.  he$tow  editi  also  Bfr.  Hanrey,  tne  Mss.  read- 
infra  §4  init.    E.  ingpeK/Menti.    E.] 


They  thai  serve,  Jree;  they  thai  despise,  doomed.     887 

Him  fbller  grace  and  more  abnndant  bonntj:  plainly  the 
Fattier  too  is  the  very  same  whom  the  Prophets  had  an- 
nounced ;  neither  did  the  Son  when  He  came  give  know- 
ledge of  another  Father^  but  of  the  Same  who  was  de- 
clared from  the  beginning :  firom  Whom  also  He  bronght 
down  liberty  to  those  who  serve  Him  lawfolly^  and  with 
a  prostrate  mind^  and  with  all  their  heart.  Bat  to  des« 
pisers^  and  such  as  are  not  subject  unto  Qod,  but  follow 
after  outward  cleanness^  to  have  glory  of  men:  (which 
outward  cleanness  was  delivered  to  us  for  a  figure  of 
things  to  come,  the  Law  forming  a  sort  of  shadowy  out- 
line, and  by  temporal  things  delineating  eternal,  by  earth- 
ly, heavenly) :  to  such  as  pretend  that  they  themselves 
observe  more  than  is  commanded,  as  though  they  set  their 
own  care  higher  even  than  Gk>d  Himself;  while  they  are 
within  full  of  hypocrisy,  and  covetousness,  and  all  wick-  S.Matth. 
edness : — ^to  such  He  brought  perdition  for  ever,  severing 
them  from  life. 

For  the  tradition  of  those  elders,  which  they  pretended    Chap. 
to  observe  according  to  the  Law,  was  contrary  to  the  Law  "  *  j*  .'■ 
given  by  Moses.    Wherefore  also  Esaias  saith.  Thy  vint-  Isa.  L  22. 
tiers  mmgle  wine  with  water :  signifying  that  the  Elders  minaUd 
mingled  with  the  strict  commandment  of  Gbd  a  diluted  J^^^jj 
tradition:  contriving,  that  is,  a  law  spurious,  and   con- 
trary to  The  Law :  as  also  the  Lord  made  manifest,  say- 
ing unto  them.  Why  do  ye  trcmsgress  the  com/mcmdmient  o^S.Matth. 
Chd,  beccuuse  ofyowr  own  tradition?  Yea,  not  only  did  they 
by  perversion  make  void  the  Law  of  Gk)d,  mingling  wa- 
ter with  wine;  -but  they  even  set  up  in  opposition  their 
own  law,  which  even  to  this  day  is  called  Pharisaical. 
Wherein  they  take  away  some  things,  some  they  add, 
others  they  expound  at  their  own  will:  and  of  these  their 
teachers  make  special  use.    And  being  minded  to  main- 
tain the^e  traditions,  they  have  no  mind  to  submit  them- 
selves to  Gk)d's  Law,  training  them  up  for  the  coming  of 
Christ :  but  they  called  the  Lord  Himself  to  account  for 
healing  on  the  Sabbath,  which  however,  as  we  said  be- 
fore, was  not  forbidden  by  the  Law.    (For  themselves  too 

z 


888  TIi6  two  Commands  the  same  inO.  T.  aiid  in  the  New. 

Book  4  ^  ^  manner  nsed  to  do  a  work  bf  haling,  in  that  they 
would  circumcise  a  man  on  the  sabbath.)     Bat  with  them- 
selves they  fonnd  no  isxilt,  when  by  their  tradition  abd 
Fharisaical  Law  (of  which  I  spake  |>efore)  they  were  trans- 
gressing the  Oommandment  of  God,  and  not  having  that 
which  the  Law  commands,  L  e,.  Love  towards  Qod. 
§  2.        But  that  this  is  the  first  and  greatest  commandment, 
and  the  next  that  towards  onr  neighbour,  the  Lord  tanght, 
zzH.  40. '  when  He  said  that  the  whole  Law  and  Prophets  hang  on 
manl^'  these  commandments.    Nor  did  even  He  bring  down  any 
^^^^ other  commandment  greater  than  this:  but  this  same  one 
lb.  87, 89.  He  renewed  to  His  Disciples,  bidding  them  love  Gk>d  with 
all  their  heart,  and  all  others  as  themselves.     But  had  He 
come  down  frotn  another  Father,  never  would  He  have  a- 
dopted  His  first  and  chief  commandment  fix>m  the  Law: 
rather  sorely  he  would  have  tried  at  any  rate  to  bring 
it  down  as  somewhat  greater  from  the  perfect  Father,  iii- 
stead  of  using  that  which  had  been  given  by  the  Gk>d  6£ 
the  Law. 
^om.  And  Paul  too  saith.  Love  is  the  fulfUing  of  iJie  Law : 

ziii.iO.    m^j  ^j^^fj  when  all  other    things  are  done  away,  there 
1  Cor.      abid^th  faith,  hope,  charity,   and    that   the   greatest  of 
*^^*'    these  is  charity:    and  that    neither  knowledge  without 
Ib.2iqq.  love  towards  God  avails  anything:  nor  understanding  of 
mysteries,  nor  faith,  nor  prophecy,  but  that  all  things 
are  void  and  in  vain  without  love:    and  that  it  is  love 
which  completes  the  perfect  man,  and  that  he  "Vfrho  loves 
Gt>d  is  peifect,  both  in  this  world  and  in  the  future. 
For  we  never  come  to  an  end  in  our.  loving  of  God, 
but  the  more  we  shall  have  looked  upon  Him,  so  much 
the  more  we  love  Him. 
»  3^         Wherefore,  since  in  the  Law  and  in  the  Gospel  the 
Therefore  first  and  ^greatest  precept  is,   to  love  the  Lord  our  God 
gaye        with  all  our  heart,  and  next  one  like  unto  it,'  to  love 
^^fe°^  his  neighbour  as  himself  :^e  and  the  same  is  shewn  to 
be  the  Founder,  of  the  Law  and  of.  the  GospeK}  That 
ia,  the  precepts  of  perfect  life  being  the  same  in  both 
Testaments,  shewed  their   God   to  be  the  same:   Who 


Chbi8T  upheld  the  Law,  whicli,  He  began,  He  ended.    839' 

irBile  He  Jaii  down  His  precepts  of  detail  as  suited  eadi 
of  'the  twOj  did  in  both  recommend  the  yeiy  same,  as 
iihe  higher  and  ohiefest,  without  which  is  no  salvation. 

And  whom  woold  not  the  Lord  put  to  silenoOj  dedar-    $  4. 
ing  that  the  Law  is  firom  no  other  Qoi,  where  He  saith 
to  those  whom  He  was  teachings  to  the  mnliitade  and 
His  disciples^  The  Soribee  a/nd  Pharisees  han)e  sate  dowf^  on  s.  Matth. 
llose^  seqi,    AU  things  therefore  wJuitsoaver  ihey  say  unto^^ 
you,  observe  and  do;  bid  do  ye  not  after  {heir  ioorks,  for 
{hey  say  and  do  not.    For  {hey  bind  heqmy  bwrthens  and  lay 
{hem  on  men^s  shoulders,   bvJt  {hemsel/oes  aa^e  v/n/unJUng  to 
fnove  them  even  with  a  finger.    He  was  not  then  blam-chzift 
ing  that  Law  which  was  giyen  by  Moses^  which  as  longjJ^^J* 
as  Jerusalem  yet  stood  He  recomin^nded  to  be  practised;  ^  ^*"^ 
bat  He  was  blajxdng  those  men>  because^  while  they  at-  feU 
tered  the  words  of  the  Law,  they  were  destitute  of  Loye^ 
and*  so  were  unrighteous  towards  God  and  their  neigh- 
bours.    As  Esaias  also  saith.  This  people  honowreth  ITe  loundz. 
with  their  Ups,  btU  their  heaai  is  far  from  Me.    But  in    ' 
vain  do  they  worship  Me,  teaching  doctrines  a/nd  precepts 
of  men.    He  doth  not  apply  the  term.  Precepts  of  men, 
to  the  Law  giyen  by  Moses,  but  to  the  traditions  of  their 
Elders,  whicb  they  had  devised,  by  maintaining  whereof 
they  made  void  the  Law  of  God,  and  therefore  neither  |^^^^ 
did  they  submit  themselves  to  His  Word. 

.For  this  is  what   Panl  also   saith   cpnceming  them: 

For  being  ignorant  of  Ood*s  righteousness,  and  wanting  to  Rom.  z. 

establish  {heir  awn  righteousness,  they  have  not  submitted^ 

{hemselves  to  the  righteousness  of  Ood.    For  Christ  is  {he 

end  of  the  Law,  for  righteousness  to  every  one  that  belieV" 

eth.    And  how  is  Christ  the  end  of  the  Law,  if  He  were  Haii 

not  also  its  beginning?     For  He  Who  brought  in  the^liS^" 

end,  the  same  aldo  wrought  the  beginning :  and  He  it  is 

Who  saith  to  Moses,  I  ha/oe  surely  seen  the  affUation  ofExod.  IIL 

My  people  which  is.  in  Egypt  and  I  a/m  come  down  to  de*  ' 

liver  them:  He  Who  is  the  Woed  of  God,  accustomed 

from  the.  beginning  to  go  up   and  come  down^  for  the 

health  of  those  who  are  diseased. 

z  2 


040     The  Law  steps  to  Idfe^s  enhpanee.    Mmejpwrge. 

Book  4.       Fnriiher:  that  the  Law  taught  before,  that  mankind 
h  5h     ought  to  follow  Christ,  Himself  makes  evident,  thus  an- 
swering the  person  who  asked  Him  what  he  should  do  to 
S.  Matth.  inherit  eternal  life.  If  (hou  wiU  enter  intd   Ufe,  keep  the 
lb.  leL*    eommcmdments.    And  when  he  asked,  Whdeh,  the  Lord  in 
111.18^19.  r^ljj  Thou  shdU  not  commU  adultery,  thou  shaU  not  hiU, 
thou  shaU  not  steal,  thou  shalt  not  bear  false  uritness,,  Ao-^ 
nowr  {hy  father  and  thy  mother,  and  (hou  shalt  love  iky 
neighbour  as  thyself:  setting  forth  the  precepts  of  the  Law 
as  a  sort  of  steps  of  the  entrance  into  life,  for  all  who 
were  fisdn  to  follow  Him.    And  in  saying  it  then  to  thaH 
one  person.  He  said  it  unto  all.    But  when  the  other  had 
said,  I  have  done  all  (and  perhaps  he  had  not  done  it^ 
else  surely  it  would  not  be  said  to  him.  Keep  the  com-, 
mandments) ;  the  Lord  to  reprove  his  covetousness,  said 
lb.  21.     to  him,  If  thou  wiU  be  perfect,  go,  sell  aU  that  thou  hast, 
and  distribute  vnio  the  poor^  a/nd  come,  follow  Me;  pro- 
mising the  portion  of  Apostles  to  such  as  did  so.    And 
no  other  Gt>d  the  Father  did  He  announce  to  those  who 
followed  Him,  besides  Him  Who  from  the  beginning  was 
announced  by  the  -Law :  nor  any  other  Son,'  nor  as  a  Mo- 
ther, the  Idea  of  that  Mon  who  was  in  suffering  and  in 
decay,  nor  any  Pleroma  of  thirty  ^ons,  which  has  been 
shewn  to  be  void  and  incongruous ;  nor  the  tale  which  has 
been  feigned  by  the  other  heretics;  but  He  taught  men 
to  do  the  things  which   God  commanded  from  the  be- 
ginning, and  to  destroy  their  old  covetousness  by  good 
works,  and  to  follow  Christ.    As  to  the  fact,  that  distri- 
buting  men's  possessions  to  the  poor  doth  make  away 
with  their  past  covetousness,  ZacchsBus  made  it  evident, 
S.  Lnka    Saying,  Behold,  I  gvoe  half  my  goods  to  the  poor,  and  if 
I  hawe  defroAided  amy  rrian  of  aught,  I  restore  fowrfold, 
Ch4p.        And  that  the  Lord  did  not  abolish,  but  extend  and 

XIII 

■  ,  I '    fulfil,  the  natural  precepts  of  the  Law,  by  which  man  is 

InatancM  justified — ^which  even  before  the  giving  of  the  Law  were 

kept  by  such  as  were  justified  by  Faith,   and  pleased 

^•^*!^*^od: — ^this  is  shewn  from  His   Discourses.     For,  It  was 

'    '  said,  saith  He,  to  them  of  old  time.  Thou  shalt  not  corwmU 


Ths  Law  deepened  for  the  children.  941 

aduU&y,    But  I  say  unto  you,  that  every  one  who  ehdU 
have  looked  on  a  tpoman  to  lust  after  her  hath  com/mUted 
adultery  unth  her  already  in  his  heart.    And  again^  It  w(u'^»^» 
said,  Thou  shaM  not  MU.    Bui  I  say  unto  you.  Every  one 
who  is  angry  with  his  brother  without  a  cause,  shaJl  he 
in  damyer  of  the  judgmerU.    Andj  It  is  said.  Thou  shaU  lb.  ts. 
not  forswear  thyself.    But  I  say  unto  you,  not  to  swear  T^*^^ 
^  aU.    But  let  your  speech  be,  Yea  yea,  nay  nay;   andlb^ST. 
whatever  there  is  of  the  same  kind.    F^T^  these  plaoecf 
involve  no  contrariety  or  abolition  of  xhings  past  (which 
is  the  cry  of  Marcion's  school)^  bnt  the  folness  and  ex- 
pansion thereof:  as  He  saith  Himself,  Except  your  righte^J^*^* 
ousness  abound  more  than  thai  of  the  Scribes  and  jnarif  ^^ 
sees,  ye  shall  not  enter  into  the  Kingdom  of  Heaver^^^^ow  rishte- 
what  was  this  m^ore  ?    First,  to  believe  not  in  the  Father  w^?"* 
only,  but  in  His  Son  also,  who  was  now  revealed:   for    . 
He  it  is  Who  brings  man  into  commnnion  and  nnion 
with  Gt>d.    In  the  next  place,  not  only  to  say,  bnt  also  lb.  xxtii. 
to  do:  for  they  nsed  to  say  without  domg;  and  to  ab- 
stain, not  only  from  evil  works,  bnt  also  from  the  de^ 
sires  of  the  same. 

And  these  things  He  tanght,  not  as  contrary  to  the 
Law,  bnt  as  fiilfilling  the  Law,  and  rooting  within  ns 
the  means  whereby  the  Law  maketh  righteons.  Bnt  thai 
would  have  been  contrary  to  the  Law,  if  whatever  the 
Law  had  forbidden  to  be  done,  the  same  He  had  bidden 
Bis  disciples  to  do.  And  this  maxim  of  His  in  particular, 
to  abstain  not  only  from  things  forbidden  by  the  Law, 
but  also  from  the  desires  of  the  same,  is  not  contrary, 
as  we  have  said:  nor  is  it  for  one  who  would  abolish 
the  Law,  but  rather  who  would  fulfil,  draw  out,  and 
widen  it.  .  ' 

And  that   because  the   Law,  as  being   appointed   for     §  2. 
slaves,  ti^edned  up  the  soul  by  outward  and  bodily  things, 
drawing  her  as  by  a  chain  to  the  obedience  of  its  pre-  fcJJ"* 
cepts,   that  man   might  learn   to    serve   God:     But  thetfaeobe- 
WoBD,  delivering  the  soul,  taught  also  hpw  through  it  the  same, 
the  body  might  be  voluntarily  cleansed.    Whereupon  iiSJi^'*^ 


842     Of  children  a/nd  slaves-  the  obedience  one,  ''yet  do 

Book  4.  followed  of  course  tliat  the  cli&inB  of  slavery  shonld  bd 
taken  away^  to  wUdi  man  hjad  now  become  aocustomed^ 
and  that  wiiihout  chains  lie  shonld  follow  God ;  that  on 
the  other  hand  the  enactments  of  liberty  should  be  great-* 
ly  drawn  out^  and  onr  submission  to  our  Elitig  etihanioed ; 
that  n6  person  turning  backwards,  might  shew  himself 
unworthy  towards  his  delirerer.     Further,  that  while  the 
same  Piety  and  Obedience   towards  the   Father  of  the 
Family,  belbngft  both  to  the  slaves  and  thd  children,  yet 
the  children  haye  more  entire  trust,  because  the  working 
of  Liberty  is  greater  and  more  glorious,  than'  the  obedi- 
ence which  goes  along  with  alaviBry. . 
&  3.        And  therefore  the  Lord  in  place  of  the  saying.  Thou 
yl^'^  shaU  not  com/mit  aduUery,  commanded  not  eren  to  de- 
lb.  21.     sire :  and  in  place  of.  Thou  shaU  not  hSl,  not  eren  to  be 
lb.  adz.    angry:  and  in  place  of  paying  tithe,  to  distribute  all  our 
goddis  io  the  Poor;  and  to  love  not  only  our  neighbours, 
but  also  our  enemies ;  and*  not  only  to  be  good  at  giving 
and  imparting,  but  also  to  meet  with  bee  gifts  those 
8.  Luke  who  take  away  what  is  our  own.    Thus,  To  him,  saith  He, 
that  taketh  away  thy  coat  spare  him  also  thy  eloke :  iUid 
lb.  80.     of  him  that  taketh  what  is  thine  ask  it  not  again :  aiid 
lb.  «l.     ag  jQ  would  that  men  should  do  to  you,  do  ye  unto 
them,  that  ye  be  not  sad  as  persons  unwilling  to  be 
imposed  upon:  but  let  us. rejoice  as  though  we  had  given 
willingly;  rather  bestowing  a  firee  favour  on  our  neigh- 
bours, than  serving  them  by  compulsion.    And  if  any 
B.Matai.  man,  saith  He,  compel  thee  to  go  a'Qule,  go  with  him 
two  more;  that  you  may  not  follow  as  a  slave,  but  go' 
before  as  a  free  man :  not  considering  their  badness,  but 
perfecting  thine  own  goodness :  conforming  thyself  to  the 
lb.  45.     Father  Who  maketh  Hie  eun  to  rise  on  evU  and  good,  and 
Tometh  on  just  and  unjust. 

Now  all  these,  as  we  baid  before,  are  sayings  of  one  not 
abolishing  the  Law,  ^but  fufilling  it,  and  expanding  it,' 
and  giving  it  wider  scope  in  us:  as  though  one  sbould 
say  that  tiie  working  of  Lib9rty  is  greater,  and  that  Wei 
have  deeply  set  in  us  a  fuller  submission  and  affection 


children  wUh,  greater  lave  yield  a  higher  dutijuhsss.    843 

ioward3  our  deliverer.  For  He  did  not  deliver  hb  to 
the  end  we  should  depart  from  Him;  sinoe  no  one^  if 
put  beyond  the  reach  of  the  Lord's  blessings,  can  ob- 
tain for  himself  the  nourishment  of  salvation :  bat  that 
we  should  love  Him  more,  the  more  we  obtain  of  His 
grace.  And  the  more  we  love  Him,  the  more  glory 
shall  we  receive  of  Him;  since  we  are  always  in  the 
Father's  sight. 

All  the  natural  precepts,  then,  being  common  to  ns     $  4. 
and  them,  in  them  they  had  their  beginning  and  source^  of  the 
but  in  us  they  received  their  increase  and  completion.  "**^ 
For  to  assent  unto  God  and  to  follow  His  Word,  and  to 
love  Him  above  all  things,  and  one's  neighbour  as  one- 
self (and  man  is  man's  neighbour),  and  to  abstain  from 
every  evil  work,  and  all  such  precepts  as  are  common 
to  both,  demonstrate  one  and  the  same  Gk>d.    And  this 
is  our  Lord,  the  Word  of  Qx)d;  Who  first  indeed  drew 
men  as  slaves  to  Qod,  but  afterwards  liberated  those  who 
are  subject  unto  Him:  as  He  Himself  saith  to  His  dis- 
ciples ;  I  will  not  now  call  you  eervcmts,  for  the  serva/nt  S.  John 
hnoweth  not  what  hie  Lord  doeth.    But  I  ha/ve  called  you 
friends;  for  aU  things  that  I  have  heard  of  the  Father  I 
have  made  known.     You  see  that  in  the  phrase,  I  wiU 
not  now  call  you  serva/nts,  He-  most  clearly  implied  that 
it  was  Himself,  Who  first  ordained  to  men  by  the  Law 
how  they  should  be  in  servitude  to  Gt>d,  afterwards  again 
gave  them  Liberty.    And  in  that  He  saith.  For  the  eer^ 
va/nt  hnoweth  not  what  his  Lord  doeth.  He  manifests  by 
TTiH  advent  the  ignorance  of  the  servile  people.    But  in 
that  He  calls  His  disciples  Friends  of  Gk>d,  He  evidently 
shews  Himself  to  be  the  Word  of  Gk>d,  whom  Abraham 
also  followed  spontaneously  and  without  any  bonds,  be- 
cause of  the  nobleness  of  his  faith,  and  so  became  the  s.  jtmes 
Friend  of  God.    Not  that  the  Word  of  God  for  any  need  ^qod 
took  to  Himself  the  friendship  of  Abraham,  being  as  He  ^^i^' 
Is,  perfect  from  the  beginning :  For  lefore  Abraham  was,  g  j^j^^ 
saith  He,  I  am :  but  in  order  that  He,  being  good,  might  "^^  ^ 
bestow  on  Abraham  himself  everlasting  life,  because  Ithe 


.844    ,      Benrice  to  our  Master  our  bliss,  for  for  this 

Book  4.  fiiendsliip  of  Gk>d  is  that  wldch  gives  immortality  to  all 

who  endeavour  after  it. 

^Y*       Thns  Gk)d  formed  Adam  at  firsts  not  as  standing  in 

^  2.     need  of  man  bnt  that  He  might  have  one  on  whom  to 

OodsfiecU  bestow  His  favonrs.   For^  not  only  before  Adam^  bnt  even 

bat  a^^  before  the  whole  oreation^  the  Word  was  giving,  gloiy  to 

'^^      His  Father,  abiding  in  Him,  and  was  Himself  glorified 

S.Joba   by  the  Father:  aooording  to  His  own  saying,  Father, 

^      *     glorify  Thou  Me  with  the  glory  which  I  had  with  Thee  be* 

fore  the  world  was  made. 

JN'ot  as  wanting  our  attendance  did  He  give  command 
to  follow  Him,  bnt  in  order  to  bestow  on  ns  salvation. 
For  to  follow  the  Savionr  is  to  partake  of  salvation,  and 
to  follow  the  Light  is  to  receive  the  Light.  Bnt  they 
who  are  in  the  light  do  not  themselves  enlighten  the 
.  light,  bnt  are  enlightened  and  shone  upon  by  it.  They 
indeed  contribute  nothing  to  it,  but  receiving  the  benefit, 
they  are  enlightened  by  the  light. 

So  also  is  absolute  subjection  to  Gt>d;  to  TTim  indeed 
it  contributes  nothing,  nor  hath  God  need  of  the  hom- 
age of  men,  but  He  Himself  on  such  as  follow  asxd  serve 
Him  bestows  life  and  incorruption  and  eternal  glory; 
doing  good  to  those  who  serve  Him  for  their  service,  and 
to  those  who  follow  Him  for  their  attendance,  but  not 
receiving  good  firom  them;  for  He  is  rich,  perfect,  and 
without  need  of  anything.  But  to  this  end  doth  Qod 
require  service  fix)m  men,  that  because  He  is  good  and 
merciful.  He  may  do  good  to  those  who  abide  in  His 
service.  For  as  truly  as  Gk)d  is  in  need  of  nothing,  so 
truly  is  man  in  need  of  Communion  with  Qoi:  This 
being  the  glory  of  man,  to  persevere  and  abide  in  Gbd's 
service.  And  therefore  the  Lord  said  to  His  Disciples, 
lb.  You  ha/oe  not  chosen  Me,  hut  I  ha/ve  chosen  you :  intima- 

^*  ^     ting  that  they  in  following  Him  were  not  adding  glory 
to  Him,  but  that  in  following  the  Son  of  Gk)d  they  were 
lb.  xTiL  receiving  glory  from  Him.    And  again,  I  unU  that  where 
^  I  am,  there  also  should  these  he,  that  they  may  hehold  My 

glory:   not  idly   glorying  in  these   things,  but  desiring 


JBa  moid  us.    His  most  varied  working.        845 


to  impart  His  glory  to  His  disciples;  of  whom  also 
Esaias  saith,  I  wiU  draw  thy  seed  from  the  East,  and  will  Im«  zliU. 
gather  thee  from  the  West;  and  wUl  say  to  the  North, 
Bring  near,  and  to  the  South,  Keep  not  back :  draw  hither 
My  sons  from  far,  and  My  daughters  from  the  ends  of 
(he  earth,  all  whosoever  are  called  by  My  Na/me.  For  iih 
My  glory  I  ha/ve  prepared,  and  formed,  and  made  him. 
And  this  because  wheresoever  the  carcase  is,  thither  will^J^*S^ 

,  '  XZIT.  BO. 

the  eagles  also  he  gathered,  pactaking  in  the  glory  of  the 
Lord;  Who  both  formed  and  prepared  ns  hereunto^  that 
being  with  Him,  we  may  partake  of  His  Glory. 

Thus  Gk)d  also  from  the  beginning  framed  man  becanse     x  2. 
of  His  own  bounty;  and  chose  the  Patriarchs  for  their  God's 
own  salvation;  and  formed  His  first  people,  teaching  it, 
indocile  as  it  was,  to  follow  Qod;  again  He  provided  that 
there  should  be  Prophets  on  Earth,  accustoming  man  to 
bear  His  Spirit,  and  to  have  communion  with  Gk>d.   Not 
as  needing  any  one  Himself,  but  as  granting  Commun- 
ion with  Him  to  those  who  need  Him.     And  to  those 
who  pleased  Him,  He  as  an  architect,  delineates  the  fa-r 
brio  of  salvation;  and  to  those  who  see  not  in  Egypt 
He  gives  guidance  of  Himself:  bestowing  also  on  such 
as  were  restless  in  the  desert,  a  Law  most  suitable  for 
them,  and  to  such  as  entered  into  the  good  Land  vouch- 
safing a  meet  inheritance:  for  them  also  who  are  convert- 
ed to  the  Father  He  kills  the  fatted  calf,  and  gives  them  s.  Luke 
the  chief  robe;  in  divers  modes  blending  the  race  of  man*^'^'^ 
into  a  Harmony  of  salvation.    And  therefore  John  in  the 
Bevelation  saith.  And  His  voice  as  the  voice  of  many  wor-  Rer.Lis. 
ters.    For  the  Spirit  is  truly  Tnamy  waters,  because  the 
Father  is  rich,  and  because  He  is  great. 

Now  the  Word,  passing  through  all  these  persons,  did 
without  grudging  vouchsafe  to  be  profitable  to  those 
who  were  in  subjection  to  It;  for  every  sort  of  men 
writing  down  a  becoming  and  suitable  Law. 

And  so  He  appointed  unto  the  people  the  making  of    $  3. 
the  Tabernacle,  and  the  building   of  the    Temple,   and  teaching 
the  election  of  the  Levites,  the  sacrifices  also  and  ob-  ^^"'^ 


S4i6        Ohris^B  teaching  step  by^  stqf.    The  Decalogue 

Book  4.  lations  and  cantioiiary  precepts^  and  all  the  rest  of  their 

the  older  service  by  the  Law.    It  is  true,  He*  needs  Himself  none 

^        of  these  things ;  for  He  is  alway  fhll  of  all  good  things, 

and  hath  in   Himself  all  odonr   of  sweetness,  and    all 

breathings*  of  pleasant  incense,  even  before  Moses  waa. 

But  He  was  schooling  the  people,  apt  easily  to  return 

to  idols,  by  many  callings  inatmcting  them  to  persevere 

and  serve  Gk>d:  by  things  of  the  second  order  calling 

them 'to  things  of  the  first;  i.  e.,  by  the  typical  to  the 

tme;  and  by  the  temporal  to  the  eternal;  and  by  the 

carnal  to  the  spiritual;  and  by  the  earthly  to  the  heaven^ 

^^*^^    ly ;    as  was  said  also  to  Moses :    That  thou .  eJialt  make 

ZXT  40 

aU  thvnga  after  the  pattern  of  those  (hinge  which  thou  hast 
seen  in  the  mount.  He  namely  for  forty  days  was  learn- 
ing to  hold  fast^  the  words  of  God  and  heavenly  to- 
kens ^  and  spiritual  images,  and  foreshadowings  of  things 

iCor.  X.  to  come:  as  Paul  also  saith>  For  they  dra/nk  of  the  rock 
that  foUowed,  and  the  rock  was  Christ.  •  And  again  after 

lb.  0.  specifying  .the  things  in  the  Law,  he  inferred.  Now  all 
Uiese  things  came  unto  (hem  in  figure :  a/nd  they  are  writ^ 
ten  for  owr  correction,  on  whom  the  end  of  the  worlds  is 
come.  Thus  by  types  they  lean^ed  to  fear  God,  and  to 
continue  in  all  kinds  of  obedience  to  Him. 
Cbap.  Therefore  the  Law  wai?  both  a  discipline  to  them^  and 
X  l]  a  prophecy  of  things  to  come.  For  Qx)d  indeed  did  at 
first  admonish  them  by  the  precepts  of  nature,  which 
He  gave  at  the  beginning,  fixed  in  men;  i.  e.,  by  the 
Ten  commandments  (which  if' a  man  fulfil  not,  he/ hath 
no  salvation) :  and  required  no  more  of  them«    As  Moses 

Deat.  saith  in  Deuteronomy :  These  a/re  all  the  words  which 
{he  Lord  spaJce  unto  all  the  assembly  of  the  children  of 
Israel  in  the  moimtam,  a/nd  He  added  nothing;*  a/nd  Se 
wrote  them  in  two  tahles  of  stone,  a/nd  ga/ue  them  unto 
me;  in  order  that  such  as  will  follow  Him  might  keep 

-^    ^  ooxmnandmentB.    But  when  they  turned  then^elye. 

^  tetters.    The  Tnuul*tor  gare  aUo  piorjr.    E. 

the  rendmng,  comprehend ;  but  perhaps  i  characteret,  imprettet.    The  Tnuu- 

the  idea,  may  be  to  hold  fatt,  so  that  later  giyes  alao  the  rendezlng,  sksii^. 

thqr  should  clearly  abide  in  his  me-  E. 


fw  akoay$,  other  preeepta  tempora/ry,fDr  diaobedienee.  847 

to  4ihe  making  of  a  calf,  and  in  their  minds  tamed  back  awsj 
into  Egypt,  desiring  to  be  slaves  instead  of  free,  tKey  re-  Sj?^* 
ceiyed,  as  due  to  their  desire,  the  rest  of  tiiat  slayery,  Jjl?"^ 
not  indeed  cutting  them  off  from  God,  but  rulinx;  them  taught  by 

,  _  _         <•     -1  *  heavier 

With  a  yoke  of  slayery:    as  also  saiththe  Prophet  Eze-yoke 
kid,  rendering  the  reasons  why  such  a  Law  was  given: 
And  their  eyes  were  after  the  desire  of  their  own  heart,  ^^*^ 
and  I  gave  them  precepts  which  were  not  good,  and  sta^  ss/ 
tutes  wherein,  ihey  shall  not  live.    And  Luke  too  wrote 
concerning  Stephen,  who  was  first-  elected  by  the  Apos** 
ties  to  the  Diaconate,  and  ibst  slain  for  the  testimony 
of  Christ,  that  he  thus  spake  of  Moses:  He  indeed  re- Actp^jjl. 
ceived  the  comma/ndments  of  the  living  Ood,  to  give  wnto 
you;  whom  your  fathers  would  not  obey,  hut  rejected  Him,, 
and   in   their   heaai   turned   hack   into   Egypt,   saying   to 
Aaron,  Make  vs  gods  to  go  before  us;  for  as  to  Moses 
who  brought  us  out  of  the  la/nd  of  Egypt,  we  know  not: 
what  has  happened  to  him.    And  they  made  a  calf  in 
those  days,  amd  offered  sacrifices  to  the  idol,  and  rejoiced 
in  the  works  of  their  own  hands.    And  Odd  turned,  and 
gave  them  up  to  worship  the  hosts  of  Heaven;   as  U  ie- 
written  in  the  Book  of  the  Prophets,  Have  ye  offered  unto 
Me  sacnfices  omd  oblations  forty  years  in  the  wHdemess, 

0  House  of  Israel?  And  ye  have  received  the  Tabemade 
of  Moloch,  and  the  star  of  your  god  Bempham,,  figures 
which  ye  made  to  worship  them;  evidently  implying,  that' 
the  Law  such  as  it  was,  was  not  given  them  by  another 
god,  but  by  the  very  same :  meet  for  their  condition  Ieis 
slaves.    Wherefore  also  in  Exodus  He  saith  unto  Moses, 

1  unU  send  oui  Mine  Angel  before  thee,  for  I  will  not  go  Exod. 
up  with  thee,  for  thou  art  a  stiff-necked  people.  2,8. 

And  not  this  only,  but  certain  precepts  also  were  or-     §  2. 
dained  unto  them  by  Moses  because  of  their  hardness, 
and  unwillingness  to   stibmit  themselves*;   as  the  Lord 
declared,  when  they  had  said  •  unto  Him,  Why  then  did  S-  Matth. 
Moses  commamd  to  give  a  writing  of  divorce,  a/nd  to,  send 
away  the  wife  ?   telling  them.  These  things  he  permiUed  lb.  8. 
you,  heca/use  of  the  hardness  of  your  heart,  but  from  the 


848  Bdaaationi.  In  ten  OinnmcmdmerUs  salvation.  FreemU. 

Book  4.  be^vn/nmg  it  was  not  so  done.    Wherem  He  both  makes 

excnse  for  Moses,  as  a  faithM  servant^  and  confesses 

one  Gbd  Who  at  the  beginning  created  male  and  fe-^ 

male,  and  rebukes  them  as  hard  and  disobedient.    And 

accordingly  they  received  from  Hoses  the  precept  of  di^ 

Yoroe  snitjBd  to  their  hardness. 

In  New        And  why  say  we  this  of  the  Old  Testament  f  since  in 

moit  alio  the  New  also  the  Apostles  are  fonnd  doing  the  same  for 

£[][i|^,  the  aforesaid,  caose :  as  in  Paul's  well  known  expression, 

1  Cor.      But  ihis  say  I,  not  the  Lord :  and  again.  But  this  I  say 

lb.  6.      hy  way  of  indulgence,  not  by  way  of  co/rnmand/ment.    And 

lb.  86.     again.  But  concerning  virgins  I  have  no  comma/ndment  of 

ffie  Lord,  hut  I  give  cownsel,  as  hannng  obtained  mercy  of 

the  Lord  to  be  faUhful.    Yea,  and  in  another  place  he  saith, 

Ib.fi.      Lest  8ata/n  tempt  you  through  yowr  incontinence. 

If  then  eyen  in  the  New  Testament  we  find  the  Apos« 
fles  allowing  certain  precepts,  in  a  way  of  indulgence, 
because  of  the  incontinence  of  certain  persons,  lest  such 
persons,  becoming  hardened,  entirely  despair  of  their  sal-* 
vation,  and  fall  away  from  Gk>d ;  we  must  not  wonder,  if 
in  the  Old  Testament  also  the  same  Gk>d  would  haye 
something  of  the  same  sort  practised  for  the  good  of 
His  people,  enticing  them  by  the  aforesaid  rules,  that  sq 
they  may  keep  hold  of  the  salvation  which  is  in  the 
Ten  Commandments,  and  be  detained  thereby  fi^m  re- 
turning to  idolatry,  and  not  fall  away  from  G-od,  but 
learn  to  love  Him  with  all  their  heart. 

If  again  some,  because  of  the  disobedient    and  lost 

Israelites,  call  the  Teacher  of  the  Law  weak ;  they  will 

8.  Mattii.  find  in  that  calling  which  appertains  to  us,  that  ma/ny 

'     indeed  are   called,   but  few  chosen;    and  that  there  are 

Ib.Tii..    wolves  within,  though  outwardly  clad  wifch  sheepskins: 

^'  and  that  the  liberty  and  freewill  which   always   was  in 

man,  hath  ever  been  retained  by  God,  as  well  as  His 

own  way  of  moral  suasion:  that  such  as  obey  Him  not, 

may  be  justly  judged,  because  they  did  not  obey;  and 

that  such  as  have  obeyed  and  believed  Him,  may  be 

honoured  with  incorruption. 


Oircumeisum  cmd  the  Sabbath  no  meamngless  Hgns.  849 

Ab  to  CircnmciBion.  that  Ood  eave  it  also  not  as  con-  Chap. 
veying  perfect  righteousness,  but  for  a  sign,  that  the   ^  |    ■ 
race  of  Abraham  might  remain  always  distinguishable,  we  CiromL 
learn  from  the  Scripture  itself.     For  God,  it  saith,  spake  "'^'^ 
unto  Abraham,  Every  thing  of  yours  thai  is  male  shall  be  GoLziiL 
eircwmeised,  amd  ye  shall  drcmncise  the  flesh  of  yowr  fore^    '    * 
sJcmj  for  a  sign  of  a  covenant  bei/ween  Me  and  you.    This 
same  the  Prophet  Ezekiel  saith  of  the  Sabbath:    ^tklExeoh. 
J  gave  them  My  Saibbathsj  that  they  may  be  for  a  sign 
between  Me  and  them^    that  they  may  hnow  that  I  am% 
the  Lord,  who  sanctify  them.     And  in  Exodus  Gk)d  saith 
unto  Moses,  And  ye  shall  keep  My  sahbaths;  for  it  shall  Ezod. 
be  to  you  a  sign  with  Me  through  yowr  generation.  ' 

These  things  then  were  given  in  sign;  but  they  were 
not  signs  without  a  symbol,  i.  e.,  without  a  subject,  nor 
idle,  given  as  they  were  by  a  wise  artificer;  but  the  cir-  . 
cumcision  after  the  flesh  signified  the  spiritual  circumci- 
idon.  For  so  saith  the  Apostle,  We  are  circumcised  wvthCo\,!L 
a  circumcision  not  made  with  hands.  And  the  Prophet 
saith,  Oirawmcise  the  hardness  of  your  hea/rt.  Dent  x. 

As  for  the  Sabbath,  it  taught  perseverance  in  serving  The  Sab. 
God  all  the  day.  For  we  a/re  cownted,  saith  the  Apostle 
Paul,  all  day  as  sheep  for  the  slcmghter :  i.  e.,  conse-  Rom. 
crated,  and  ministering  the  whole  time  since  our  belief, 
and  persevering  in  it,  and  abstaining  from  all  covetous- 
ness;  not  gaining  nor  possessing  treasures  on  earth.  And 
there  was  a  revelation  made  in  a  manner,  even  from 
created  things,  of  the  Best  of  God,  i.  e.,  of  the  Kingdom 
wherein  that  man  shall  rest,  who  perseveres  in  standing 
by  God,  and  he  shall  partake  of  God's  Table. 

Now  that  man  was  not  justified  by  these,  but  they    ^  2. 
were  given  as  a  sign  to  the  people,  is  proved  in  that 
Abraham  himself,  without  circumcision,  and  without  keep- 
ing the  Sabbath,  believed  Ood,  amd  it  was  accotmted  tm-  s.  James 
to  him  for  righteousness,  and  he  was  called  the  Friend  of  '    ' 
Ood.    jTea,  and  Lot  without  circumcision  was  led  outTboae 
of  Sooom,  receiving  deliverance  from  God.    Also  Noe,  Sc^^Core- 
while  he  was  uncircumcised,  pleased  God,  and  received""**^ 


8S0  ProMB  ofEjvoch.  Tlhc  elder  Fa^ierB  loyal  wUhovi  ths  Law. 


Book  4.  the  measures  of  the  world,  in  its  second  birth.     And 
Ciieum-  Enooh  too^  without  circumcision .  pleasmg  Gbd^  though 
pieaMd    ^3  "v^^Bfl  a  man^  jet  did  the  office  of  an  ambassador  untp 
^^^  Angels^  and  was  translated^  and  is  reserved  unto  this 
hour  as  a  witness  of  Qoi's  just  judgment;  in  that^  while 
the  Angels  that  had  sinned  fell  down  to  earth  unto  judg- 
ment^ a  Man^  being  approved^  was  translated  unto  salva- 
tion.   Add  to  t}iis  again  all  the  remaining  multitude  of 
those  who  before  Abraham  were  righteous^and  of  those 
Patriarchs  who  were  before   Moses^  and^ere  justified 
without  the  aforesaid  things^  and  without  the  Law  of 
Moses./  As  indeed   Moses   himself  tells  the  people  in 
DeatT.  Deutdronomy :    Ths  Lord  thy   Ood  mada  a  epvenarU  in 
^  'Horeb;   amd  the  Lord  made  not  this  eoverumt  with  your 

fathers,  Imt  with  you. 
§  3.        Wherefore  then  did  the  Lord  not  make  a  oovenant 
iTinu     with  the  Fathers?    Because  the  Law  was  not  appointed 
*  '        for  righteous  men;  and  the  Fathers- were  righteous^  bay- 
ing th^  meaning  of  the  Decalogue  written  in  their  hearts 
and  souls^  i.  e,,  loving  Ood  who  made  them^  and  ab- 
staining from  wrong  towards  their  neighbour:  and  so  it 
was  unnecessarj  for  them  to  be  wajrned  by  writings  of 
reproof,  since  they  had  righteousness  in  themselves. 
WhjTip      But  when   this  righteousness  and   love  towards   Gk>d 
Sm/and  passed  into  oblivion,  and  was.  quenched  in  Egypt,  God, 
fore^     for  His  great  Love's  sake  towards  men,  shewed  Himself 
by  a  voice  in  the  hour  of  need,  and  brought  the  people 
out  of  Egypt  by  His  mighti  that  inan  might  again  be- 
come a  disciple  and  follower  of  God:  He  smote  also  the 
disobedient,  lest  they  should  despise  their  Maker;  and 
He  fed  that  people  with  manna,  that  they  might  receive 
reasonable  meat;  as  Moses  also,  saith  in  .Deuteronpmy; 
Dent.      And  He  fed  thee  with  marma,  which  thy  fathers  knew  not, 
that  thou  wighJtest  know   tlujA   mam,  liveth  n>ot  .by  bread 
alone,  but  by  every  word  of  Ood,  which  goeth  ou4  of  His 
mouth,  doth  ma/n  live.    He  both  enjoined  love  towards 
Gt>d,  and  wrapped  up  with  it  righteousness  towards  our 
neighbour,  thi^  one  might  neither  be  unjust,  nor  un- 


•  The  Decalogiie  for  alwayi,  other  preempts  for  a  time.  851 

worthy  of  God;  bnilding  up  inan  by  the  Ten  Oomxnaiid-*> 
ineiits  to  be  Mends  with  Himself  and  to  all  concord  with 
his  nmghbonr:  things  indeed  which  Were  profitable  to 
man  himself,   Qod  all  the  while  needing  nothing  from 

Therefore  saith  the  Scripture,  These  words  the  Lord  spaJce     §  4. 
to  all  the  congregation  of  the  children  of  Israd  in  the  mown^  ^'  ^*  ^* 
tain,  a/nd  added  nothing  ;  for  nothing,  as  we  said  before, 
did  He  need  of  them.    And  again  Moses  saith,  And  now,  ib.  x.  is. 
Israel,  wha/b  doth  the  Lord  thy  Qod  reqvAre  of  thee,  but  to 
fear  the  Lord  thy  Ood,  to  walk  in  aU  His  ways,  and  to  love 
Him,  amd  to  serve  the  Lord  thy  Qod  with  all  thy  hea/rt  a/nd 
with  all  thy  sotd  ?    Now  these  things  did  indeed  make 
man  glorious,  fulfilling  that  which  was  wanting  unto  him, 
i.  e.,  that  he  should  be  the  Friend  of  Ood;  but  on  God 
they  bestowed  nothing;  for  God  needed  not  at  all  the  love 
of  man.    But  unto  man  the  glory  of  God  was  wanting, 
and  he  could  no  way  receive  it,  except  by  obedience  to 
Gbd.    And  therefore  Moses  tells  them  again,  Ohuse  life,  lb. 


^tuit  thou  mayest  live,  a/nd  thy  seed,  to  love  the  Lord  thy  ' 
Ood,  to  hear  His  voice,  and  to  hold  by  Him ;  for  this  is 
thy  life,  amd  the  length  of  thy  days.  And  in  building  up 
man  to  that  life,  the  Lord  Himself  by  His  own  self  spake 
tie  words-eljbhe  Decalogue.,  alike,  jmta^alL:-ancl  SQ.ihey 
abide  equally  with  us,  receiving  eii^ns^QiL  and  augmenta- 
1teirr15utnot""5boir£iOT,  by  His  Coming  in  the  Flesh, 

But  as  to  the 'precepts  of  the  servile  state.  He  enjoin-     §  5. 
ed  them  by  Moses  exclusively  tg  the  people,*  aa  suited  ^|^^ 
to  their  instruction :  according  to  Moses'  own  saying,  J,nd  precepts 
the  Lord  enjoined  me  -a/t  that  time  to  speak  vnto.  you  stO'  ib.  iw. 
tutes  and  judgments.  ^^' 

These  things  then,  which  were  given  them  unto  bond-  while 
age,  and  for  a  sign.  He  hath  cut  oflF  by  a  New  Testament  ^^^^ 
of  Liberty.    But  those  which  are  natural,  and  savouring  JjJJ»  H« 
of  freedom,  and  common  to  all.  He  hath  amplified  and  closer  the 
expanded:  id  that  He  bestows  upon  men,  by  adoption,  the'Ten 
bounteously  and  without  grudging,  to  know  God  as  their  SSSf- 
Father,  and  to  love  Him  with  their  whole  heart,  and  with-  »«**•   - 


852  Duty  of  sons  mare.    Sacr^ice  untJumt  obedionee  nought. 

Book  4.  out  opposition  to  follow  His  Word,  abstaining  not  only 
from  evil  deeds,  bat  also  from  the  desires  thereof.  And 
He  hath  increased  Fear  also :  for  sons  ought  to  fear  more 
than  slaves,  and  to  have  greater  love  towards  their  Fa- 

S.  Matth.  ther.    And  therefore  saith  the  Lord,  Every  idle  word  which 

xii  86. 

men  shaU  epeak,  they  sh^ali  give  account  tJiereof  in  the  day 
lb.  T.88.  of  judgment;  and.  He  that  ahaJl  hwoe  looleed  on  a  woman 
to  lust  after  her,  haih  already  committed  adidtery  wiih  her 
lb.  22*     in  hie  hea/rt;  and.  He  who  is  angry  with  hie  brother  with^ 
oui  a  cause  shaU  be  in  da/nger  of  the  judgment :  to  make 
us  aware,  that  we  are  to  give  account  unto  Gk)d  not  of 
our  deeds  onlj,  as  slaves,  but  also  of  our  words  and 
thoughts:   even  as  we  have  received  power  to  be  free: 
whereby  man  is  more  thoroughly  tried,  whether  he  re- 
verences, and  fears,  and  loves  the  Lord.    And  therefore 
1  S.  Pet.  Peter  saith,  that  we  have  not  liberty  as  a  doke  of  wicked' 
nesSj  but  to  try  and  manifest  Faith. 
Chap.        But  that  God  in  the  Law  commanded  certain  obser- 
t  i'  vances,  not  as  needing  their  service,  but  for  their  own 
Ood        good,^  very  fully  signified  by  the  Prophets.    And  again 
in  the      that  Gk)d  needs  not  their  ofiering,  but  for  the  ofi'erer's 
too  that    ^^^^^  sake,  i.  e.,  Man^s;-^the  Lord  clearly  taught,  as  we 
mSght"  ^^^  shewn.    For  if  at  any  time  He  saw  them  careless 
inthout    of  righteousness,  and  keeping  back  from  the  Love  of  (Jod, 

obedience  .^^         • 

and  thinking  that  God  is  propitiated  by  sacrifices  and 
other  typical  observances,  Samuel  in  the  first  place  would 

iSam.  speak  to  them  thus:  Ood  willeth  not  bu/mt  offerings  and 
sacrifices  J  but  He  wiUeth  His  Voice  to  be  hea^rd :  Behold, 
hearing  is  better  than,  sacrifi^^,  and  hearJcening  tium  the  fat 

Pe.zl.6.  of  rams:  then  David  saith.  Sacrifice  and  offering  Thou 
wouldest  not,  but  ears  hast  Thou  made  for  ms :  Burnt* 
offerings  also  for  sin  Thou  hast  not  required.  Teaching 
them  that  God  will  have  obedience,  which  saves  them, 
rather  than  sacrifices  and  burnt  offerings  which  avail  them 
nothing  to  righteousness:  and  prophesying  at  the  same 
time  of  the  New  Testament.    But  yet  more  clearly  in 

Pa.  li;      the  50th  Psalm  doth  he  say  of  these  things.  For  hadst 

^^  ^7.      Thou  ufiUcd  sacrifice,  I  would  han)e  given  it  of  course :  with 


TJurnksgwing  and  penUenee  atsr  saorijiee  to  Ood.     863 

bivmt'Offmngs  Thou  wiU  not  he  delighted.  A  eaorifice  for 
Ood  is  a  trovhled  spirit :  a  contrite  and  htmbled  heart, 
the  Lord  wUl  not  despise.  That  God  accordingly  hath  no 
need^  he  saith  in  the  preceding  Psalm :  I  will  not  receive  Pa.  1. 
huUocks  ovi  of  thine  house,  nor  he  goats  ovi  of  thy  flocks. 
For  Mine  are  all  the  beasts  of  the  earth,  the  catUe  in  the 
mountains,  and  the  oxen :  I  know  all  the  fowls  of  the 
Heaven,  and  the  becmty  of  the  field   is  with  Me.    If  I  he 

^'f^'nif  I  ^^'  ^^^  ^^  ^^9  f^  ^^  whole  earth  is  Mine, 
and  the  fulness  thereof.  Shall  I  at  aU  eat  hulVs  flesh  or 
drink  the  hlood  of  goats  ? 

Then  lest  any  one  should  think^  that  He  refoses  these 
things  because  He  is  angry^  He  adds^  giving  him  coun- 
sel^ Offer  tmto    Ood  the  saonfice  of  praise,  a/nd  pay  thy  lb.  14^ 
vows  unto  ike  Most  High,  and  call  upon  Me  in  the  day    ' 
of  thy  trouble,  a/nd  I  will  deliver  thee,  and  thou  shaU  glo* 
rify  Me;  on  the  one  hand^  rejecting  those  things  by  which  P*^^" 
they  thought  to  appease  God  while  sinning :  on  the  other^  Himself 
those  whereby  man  is  justified^  and  draws  near  to  God^  nought 
He  makes  matter  of  exhortation  and  admonition. 

And  this  same  also  Esaias  saith^  To  what  purpose  is  ^"^  ^  ^^* 
the  multitude  of  your  sacrifices  unto  Me  f  saith  the  Lord* 
I  am  full.  And  having  rejected  burnt  offerings  and  sa- 
crifices and  oblations^  as  also  new  moons  and  sabbaths 
and  holidays  and  all  the  rest  of  the  ceremonial  attendant 
on  them^  He  concladed  with  recommending  to  them  the 
things  which  tend  to  salvation.  Wa^h  yourselves,  be  clea/n,  J^.^ 
taJce  a/way  wickednesses  Jrom  yowr  hearts  out  of  My  sight, 
cease  from  yowr  evil  doings,  learn  to  do  well,  seek  judg" 
ment,  deliver  the  wronged,  jvdge  for  the  fatherless  and  re- 
dress  the  widow,  a/nd  come,  let  us  reason  together,  saith 
the  Lord. 

For  not  through  emotion  as  a  man  (according  to  the  $  ^' 
bold  saying  of  many)^  did  He  put  from  Him  the  sacri- 
fices^ but  in  pity  to  their  blindness^  and  giving  an  in- 
timation of  the  True  Sacrifice^  which  those  who  offer 
will  appease  God^  to  the  receiving  of  life  from  Him. 
As  He  saith  elsewhere:    A  sacrifice  for  Ood  is  a  (r(m- ^■•^•17. 

A  a 


354  By  sacrifice  Ood  willed  to  educate 

Book 4.  bled  heart:  an  odour  of  sweetness  unto  God^  is  a  lieart 
glorifying  Him  YHio  made  it.  For  if  it  were  in  anger 
that  He  rejected  these  their  sacrifices^,  as  though  they 
were  unworthy  to  obtam  His  mercy^  of  course  He  would 
not  recommend  to  these  same  persons  the  means  by 
which  they  might  be  saved.  But  because  He  is  a  Mer« 
ciful  God^  He  did  not  cut  them  off  firom  good  counsel. 

Jer.  yi.  Thos^  having  said  by  Jeremiah^  To  what  end  do  ye  bring 
Me  frankincense  from  8dba,  and  cinnamon  from  a  far 
country?    your  burnt  offerings  and  sacrifices  have  riot  de^ 

lb.  vii.  2,  lighted  Me,  He  added^  Hean^  the  word  of  the  Lord,  thou 
whole  Judah.  Thus  saith  the  Lord  Ood  of  Israel :  Make 
straight  your  ways  and  pursuits,  and  I  will  settle  you  in 
this  plaice.  Trust  ye  not  in  lying  words,  for  they  shall  not 
ait  all  profit  you,  saying.  It  is  the  Temple  of  the  Lord, 
the  Temple  of  the  Lord. 
$  3.  And  again  signifying  that  not  to  this  end  did  He  bring 
them  out  of  Egypt^  that  they  might  offer  Him  sacrifices^ 
but  that  forgetting  the  idolatry  of  the  Egyptians^  they 
might  hearken  to  the  Voice  of  the  Lord^  which  was  their 

lb.  salvation  and  glory^  He  saith  by  the  same  Jeremiah,  Thus 

"  saith  the  Lord,  Oather  your  burnt  offerings  urith  your  sor 
Cfrifhces,  and  eat  fijcsh.  For  I  spake  not  to  your  fathers, 
nor  did  I  comnnand  them,  concerning  burnt  offerings  afid 
sacrifices,  in  the  day  that  I  brought  them  out  of  Egypt, 
but  this  word  I  commanded  them,  saying,  Hearken  unto 
My  voice,  and  I  unll  be  your  Ood,  and  ye  shall  be  My 
people;  and  walk  ye  in  all  My  ways,  whatsoever  I  shall 
commumd  you,  thai  U  may  be  well  with  you.  And  they 
hearkened  not  nor  gave  heed,  but  walked  in  the  thoughts  of 
their  own  evU  heart,  and  were  turned  backward,  a/nd  not 
forward.     And  again,  where  He  saith  by  the  very  same, 

l\i,\x,lLBut  let  him  that  glorieth,  glory  that  he  understa/ndeth  and 
hnoweth  that  I  am  the  Lord,  Who  work  m^ercy  and  righte^ 
ousness  and  judgment  in  the  earth.  He  added,  For  in  these 
things  is  My  wUl,  saith  the  Lord;  but  not  in  sacrifices, 
nor  in  burnt  offerings,  nor  in  oblations. 

For  the  people  had  these  not  as  the  principal  thing. 


them  of  old  in  obedience  amd  brothsrh/  conduct.      855 

bat  by  way  of  consequence^  and  for  the  aforesaid  cause : 
as  Esaias  saitb  again :   Not  for  Me  were  the  sheep  of  thy  In*  xlliL 
burnt  offering f  neither  didst  thou  honowr  Me  in  thy  sacri^     ' 
fiees;   thou  servedst  Me   not  in  sacrifices,  nor  didst   thou 
offer^  amjthmg  after  toil  in  jranhincense ;   nor  didst  thou*  ^wbd 
buy  incense  for  Me  wUh  money,  nor  did  I  desire  the  fat 
of  thy  sacrifices ;  bub  in  thy  sins  and  thine  iniquities  didst 
thou  stcmd  before  Me.     Upon  whom  then,  saith  He,  shaU  p*  ^^^ 
I  look,  but  on  the  humble  and  quiet  ma/n,  and  on  him  that 
trembleth  at  My  words  ?    For  fat  and  rich  flesh  in  abun^  Jer.  zi. 
dance  will  not  take  away  thine  imqwities  from  thee.     This  i^  \vm. 
is   the  fast  which  I  have  chosen,  saith   the  Lord.    Loose  ^^^'  • 
every  hnot  of  unrighteousness,  undo    the  ba/nds  of  violent 
dealings,  Send   away    those  who   are   shaken  to  their  rest, 
amd  annul  every  uryvst  writing.    Break  thy  bread  to  the 
hungry   with   good   will,   and   bring   the  stra/nger  without 
shelter  into  thine  house.    If  thou  seest  the  naJced,  cover  him, 
und  thou  shalt  not  despise  tJie  inmates  of  thine  own  seed. 
Then  shall  thy  light  break  forth  in  the  morning,  amd  the 
ways  of  thine  health  shall  arise  very  speedily,  and  rights 
eousness  shall  go  before  thee,  a/nd  the  glory  of  the  Lord 
shall  be  a/round  thee,  a/nd  whilst  thou  art  yet  speaking,  1 
will  say,  Here  I  a/m. 

And  Zacbarias  too  in  the  twelve  Prophets,  signifying 
unto   them    Ood's   will,    saith :    Thus  speaketh  the   Lord  Zeeh.  rfi. 
Almighty,  Judge  ye  righteous  judgment,  pracHse  loving^  ' 
kindness   amd  mercy  every  one   towards   his  brother.     The 
widow,  and  the  orphan,  and  the  stranger,  amd  the  poor 
do  ye  not  oppress,  nor  remember  every  mem  his  brother^s 
wickedness  in  his  heart.    And  again.  These,  saith  he,  ord^JJ.  ^ 
the  words   that  ye  shall  practise.     Speak  ye  truth  every 
one  with  his  neighbour,   amd  judge  reconciling  judgment 
in  your  gates,  nor  let  each  remember  his  brother^s  wicked' 
ness  in  his  heart,  amd  love  ye  no  false  oath :  for  all  these 
things  I  hate,  saith  the  Lord  Almighty.     . 

And  DiEtvid  again  in   like   manner:  Who,   saith  he,  MPs. 

the  mam,  that  urlll  ha/ve  life,  and  loveth  to  see  good  days  f  i^—ii. 

Keep  thy  tongus  from  evU,  amd  thy  lips  (hat  they  speak 

A  a  2 


856  Obedience  Sacrifice.    Ohureh  offer$ 

Book 4.  no  guUe.    Eschew  evil  cmd  do  good:   seek  peace  and  en* 
etie  it. 
$  4.         From  all  which  it  is  plain^  that  Gk>d  sought  not  of 
them  sacrifices-  and  bnmt  ofi*ering8^  bnt  faith  and  obedi- 
ence and  righteousness^  for  their  salvation.    As  in  Hosea 

Hot.  Ti.   tibe  Prophet  Ood  teaching  them  His  Will  said^  I  wiU  ha/ve 
mercy  rather  iha/n  eacrifice,  and  the  knowledge  of  Ood  ahove 


hwmt  offerings.  Yesk,  and  our  Lord  gave  them  Hhe  same 
8.  Bfatth.  admonition^  sayings  For  if  ye  had  known  whaJt  this  is,  I 
will  have  mercy  and  not  sacrifice^  ye  would  never  have 
condemned  the  guiltless :  at  once  giving  testimony  to  the 
Prophets^  that  they  preached  the  truth  and  convicting 
them  of  folly  which  came  by  their  own  fault. 
i  5.  Yea^  and  ^vimr  counsel  to  His  Disciples^  to  offer  un- 
ehariit  ^  6od  the  first-fruits  of  His  creatures^  not  as  though 
He  were  in  want^  but  in  order  that  themselves  might  be 
neither  unfiruitful  nor  ungrateful^ — ^He  took  that  which 
is  part  of  the  creation,  viz.  bread,  and  gave  thanks.  Say- 
ing, This  is  My  Body.  And  the  Gup  likewise,  which  is 
of  that  Creation  which  appertains  unto  us.  He  profess- 
ed to  be  His  own  Blood,  and  taught  men  the  new  obla? 
tion  of  the  New  Testament;  which  the  Church  receiviifg 
from  the  Apostles  offers  unto  Ood  in  the  whole  world  s — 
unto  Him  who  giveth  us  nourishment,  the  first-fruits  of 
His  own  gifts,  in  the  New  Testament ;  of  which  in  the 
twelve  Prophets  Malachi   gave  beforehand  this  intima- 

io'll*  *^^^  ^  ^y  P^^**^**^  **  ^^^  ^^  y^^f  saUh  the  Lord  Almighty, 
and  I  will  Kiot  receive  sacrifice  at  your  hands.  For  from 
the  rising  of  the  sun  unto  the  going  down  My  name  is  gloria 
fisd  a/mong  the  Oentiles  %  amd  in  every  place  incense  is  of^ 
fered  unto  My  Name,  and  a  pure  sacrifice :  for  My  Name 
is  great  among  the  Oentiles,  saith  the  Lord  Almighty; 
most  evidently  intimating  hereby,  that  while  the  former 
people  should  cease  to  make  offerings  to  God,  in  every 
place  sacrifice  s}iall  be  offered  unto  Him,  and  that  in  pure- 
nessj  His  Name  also  is  glorified  among  the  Gentiles. 
$  0*         Now  what  other  name  is  there,  which  is  glorified  a- 

^genUi.    The  TmuUtor  gmve  the     two  renderings,  Oentiles,  fiatiomt.    E. 


{he  pure  Sacrifice,  and  Jumowrs  Ohriafs  Name. '     35-7 

mong  the  Gtentiles  tlian  that  which  belongs  to  our  Lord^ 
hj  whom  the  Father  is  glorified^  and  man  is  glorified  f 
And  because  man  belongs  to  His  Own  Son^  and  is  made 
by  Him,  He  calls  him  His  own.  Much  as  if  some  King 
were  himself  to  paint  an  image  of  his  own  spn^  he  just- 
ly calls  it  his  own  imag^^  on  both  accounts^  first  that  it 
.is  his  son's^  next  that  he  himself  made  it :  so  also  the 
Name  of  Jesus  Christy  which  is  glorified  in  the  Church 
ihroughout  the  whole  worlds  the  Father  professes  to  be 
His  own^  both  because  it  is  His  Son's,  and  because  He 
Himself  wrote  and  gave  it  for  the  salvation  of  men. 

Because  therefore  the  Name  of  the  Son  properly  be- 
longs to  the  Father^  and  in  Gk)d  Almighty  through  Je- 
sus Christ  the  Church  makes  her  offering,  well  saith  He 
on  both  accounts.  And  in  every  place  incense  is  offered  lb,ilm 
tmto  My  Name,  and'  a  pv/re  sacrifice.  And  incense,  John 
in  the  Apocalypse  declares  to  be  tiie  prayers  of  the  Saints.    Rer.  t.  a 

Therefore  the  offering  of  the  Church,  which  the  Lord  Chap. 
hath  taught  to  be  offered  in  the  whole  world,  is  account-  ^J^^' 
ed  with   Gk>d  as  a  pure  sacrifice,  and  accepted  of  Him :     ' 
not  that  He  needs  a  sacrifice  from  us,  but  because  he  who 
offers  receives  glory  in  that  he  offers,  if  his  gift  is  ac- 
cepted.    For  by  a  gift  to  a  King  both  honour  and  affec- 
tion are  signified :  and  this  gift  our  Lord  willing  us  to 
offer  in  all  simplicity  and  innocence,  declared  as  follows : 
When  therefore  thou  offerest  thy  gift  at  the  aUa/r,  a/nd  hast  s.  Matth. 
remembered  that  thy  brother  hath  something  against  thee,  ^"  ^*  ^ 
leave  thy  gift  before  the  aUwr,  and  fwst  go  to  be  reconciled 
to  thy  brother,  amd  then  thou  shalt  return  and  offer  thy 

gift. 

We  must  therefore  offer  unto  Gk>d  the  first-fruits  of 
His  creation,  as  Moses  also  saith>  Thou  shaU  not  appear  "^^^ 
empty  before  the  Lord  thy  Ood;  so  that,  wherein  man 
hath  been  grateful,  therein  and  thereby  being  counted 
acceptable  to  Him,  he  may  receive  the  honour  that 
Cometh  of  Him. 

And  the  whole  kind  of  oblations  is  not  rejected,  for  j^^ 
as  there  are  oblations  there,  so  also  there  are  oblations  »«^  obU- 


856  The  free  giioe  all  gladly.    Bin  of 

Book 4.  here:   tibere  are  Bacrifices  among  thd  people^  there  are 

^o>of  Bacrifioes  in  the  Church;  but  the  special  sort  only  is 
changed^  as  being  now  offered  not  by  slaves  but  bj  free- 
men; For  there  is  one  and  the  same  Lord^  but  a  special 
token  18^  the  mark  of  a  servile  oblation^  and  a  special 
token^  that  of  free  persons;  oblations  also  having  their 
note  of  liberty  to  shew.  For  with  Him  nothing  is  idle, 
nor  without  symbolical  meanings  nor  without  spedal  pur- 
pose. And  therefore,  while  they  had  the  tenths  of  their 
goods  consecrated^  those  on  the  other  hand  who  have 
received  freedom^  assign  all  that  themselves  have  to  the 
nses  of  the  Lord,  cheerfully  and  freely  giving  them^  and 
not  in  lesser  portions  only^  as  become  men  possessing  the 
hope  of  greater  things ;   as  she  who  both  in  widowhood 

8.  Luke  and  in  poverty  did*^  here  cast  all  her  sustenance  into  tibe 
Treasury  of  Gk)d. 

*  §  3.  For  OtoA  from  the  beginning  had  respect  unto  the  gifbi 
of  Abel,  because  he  offered  with  simplicity  and  justice; 

Cain's  of-  but  to  the  sacrifice  of  Cain  He  had  not  respect,  because 

ftrtngand 

Abdrs      through  envy  and  malice  towards  his  brother  he  had  a  di<^ 

fua.*   "^^^^  ^  ^  heart,  as  Gk)d  saith^  exposing  his  secrets^  i)f 

thou  rightly  offers  but  dividest  not  rightly,  hast  thou  not 

sinned?     0  be  at  rest:  because  God  is  not  appeased  by 

sacrifice. 

For  if  a  man  according  to  that  which  is  seen  only^ 
shall  have  tried  to  offer  purely^  and  rightly^  and  lawfully, 
but  in  his  own  soul  distributes  not  rightly  his  communion 
with  his  neighbour,  neither  hath  fear  of  OtoA;  he  de- 
ceives not  God  by  that  sacrifige  which  is  rightly  offered 
without,  while  he  hath  sin  within  him ;  nor  will  such 
an  oblation  profit  him  at  all;  but  the  ceasing  from  tibe 
evil  which  is  conceived  within,  lest  by  corresponding 
practice,  or  rather  by  the  sin  itself  [of  such  thoughts] 
it  make  man  a  murderer  to  himself. 
®j^*^*  For  which  cause  also  the  Lord  said.  Woe  unto  you 
^*  Scribes  and  Pharisees,  hypocrites,  for  ye  are  Wee  unto  whUed 

B  mittenle.  The  Translator  gave  doth    Translator  gires  the  two  renderings,  k§ 
and  did.    £.  wot  divided  and  hs  had  a  dimwm,    B. 

•  dtvitUmem  habebat  in  otfrde.    The 


OomCb  soycrifice  and  of  the  Pha/riseea.  359 

Bfvpulchrea.    For  mthout  the  sepulchre  appea/reth  beautiful, 
hut  idthin  U  is  full  of  dead  men's  bones  and  of  aU  tm-  The  ^ 
cleanness:  so  also  ye  indeed  ouiwa/i*dly  appear  unto  'nien^^^ 
ojs  righteous,  but  within  ye  a/re  full  of  vrickedness  amd  hypO'  ^^*^ 
orisy.    For  wlule  in  outward  shew  they  were  thought 
to  offer  rightly^  they  had  in  themselyes  a  jealousy  like 
Cain's;  wherefore  also  they  killed  the  Just  Man,  pass- 
ing by  the  counsel  of  the  Word,  as  also  did  Cain.    For 
to  him  He  said.  Be  at  rest,  and  he  assented  not.    Now 
'>' being  at  rest/'  what  is  it,  but  ceasing  from  his  pur« 
posed  assault? 

And  in  like  words  to  these.  Thou  blind  Pha/risee,  saith  lb.  28, 
He,  cleanse  what  is  within  the  cup,  that  tJie  outside  may 
be  made  dean  also.    And  they  hearkened  not.     For  be^  Jer.  zsiL 
hold,  saith  Jeremiah,  thi/ne  eyes  and  thine  heart  are  not 
good,  but  in  thy  covetovsness,  a/nd  for  righteous  blood,  thai 
thou  mayest  shed  it,  amd  for  unrighteousness  a/nd  for  m/u/r^ 
der,  to  do  it    And  again  Esaias  saith,  Te  have  wrought  I^^tobu 
counsel,  but  not  by  Me,  and  a  testa/ment,  not  by  My  spirit 

In  order  therefore  that  their  inward  will  and  thought, 
being  brought  into    open   sight,   might   shew   that  the 
fault  was  not  in  Grod,  nor  the  evil  wrought  by  Him : — God 
Who  revdals  thingH  hidden,  but  worketh  not  evil : — ^when 
Cain  would  by  no  means  rest.  He  saith  unto  him.  Unto  Oea.  iy. 
thee  shall  be  his  rega/rd  amd  thou  shall  rule  over  him.     To 
Pilate  also  in  like  manner  He  said.  ITiou  couldest  haA)e  S.  Joha 
no  power  over  Me,  unless  it  were  given  thee  from  ahove : 
God  in  each  instance  surrendering  the  Bighteous   Man, 
that  while  the  one  is  admitted  after  trial,  by  what  he 
suffered  and  endured p,  he  who  was  spiteful*  may  be  dri-  *v^  «•- 
ven  out,  condemned  by  his  doings.  est 

It  follows  that  sacrifices  sanctify  not  a  man;   for  God  A  pure 
needs  not  sacrifice :  but  the  conscience  of  him  who  offers  ^oe  is 
sanctifies  the  sacrifice,  being  pure,  and  causes  God  toJ[|^'^|flg, 
accept  it  as  from  a  friend.     But  the  sinner,  saith  He, 
who  slays  for  Me  a  calf,  is  as  if  he  slew  a  dog.  I«u  Ixri. 

V  hU  qtiae  pattut  est   et   nutinttit.    ings,  Hi*  mfferingi  and  paiienee,  and 
The  Tr&nslator  gives  the  two  render-    wfiat  He  tigered  <md  endured.    £. 


860      The  Oh/u/rch  offers,  Jews  a/nd  hereUoe  offer,  not. 

Book  4       Since  then  the  Chnrcli  ofifers  with  simplicity^  jnstlj 

§  4,    is  her  gift  accounted  of  Ood  a  pure  sacrifice.    As  Paul 

Pha.  It.   also  saith  to  the  Fhilippians^  I  am  fuU,  hewing  received 

of  JEpaphroditua  the  ihmgs  which  were  sent  by  you,  an 

odour  of  sweetness,  a  sacrifice  acceptable,  pleasing  unto  Ood, 

For  we  mnst  make  bur  oblation  to  Ood  and  in  all  things 

be  found  grateful  unto  Gbd  our  Creator,  offering  the  first- 

fimits  of  those  creatures  which  are  His  in  a  pure  mind 

and  faith  unfeigned,  in  firm  hope,  in  fervent  love. 

TheOl>-       And  this  offering  the  Church  alone  offers  pure  unto 

'^S^  the  Creator,  presenting  it  nnto  Him  with  thanksgiving 

^  ^"       firom  the  things  which  He  has  made.     But  the  Jews 

Ita.  L 15.  offer  it  not,  for  their  hands  are  full  of  blood :   for  tibej 

have  not  received  the  Word,  which  is  offered  unto  God. 

No,  nor  yet  any  of  the  congregations   of  the  heretics. 

For  some  of  them,  who  say  that  there  is  another  Father 

besides  the  Creator,  in  offering  unto  Him  things  which 

appertain  to  our  creation,  make  Him  out  desirous  of  that 

which  is  another's,  and  covetous  of  other's  goods.    And 

those  who  say  that  the. things  which  pertain  to  us  were 

made  through  decay  and  ignorance  and  passion,  sin  against 

their  own  Father,  in  offering  to  Him  the  finits  of  igno« 

ranee,  passion  and  decay:   rather  insulting  than  giving 

Him  thanks. 

And  how  can  they  be  assured  that  the  Brea^d  whereon 

The        thanks  have  been  given  is  the  Body  of  their  Lord,  and 

and         the  Cup  that  of  His  Blood,  if  they  do  not  acknowledge 

Him  the  Son  of  the   Creator  of  the  world;  i.  e.,  ffis 

Word,  whereby  the  tree  bears  firait,  and  the  fountains 

S.Mark  flow  down,   and  the  earth  yields  first   the  blade,  then 

Vf»  3SO. 

afterwards  the  ear,  then  the  full  com^  in  the  ear? 

§  5.        And  how  say  they  that  the  flesh  passes  into  corruption 

Bodies     ^^^  partakes  not  of  life,  which  is  nourished  by  the  Lord's 

His^ody  ^^^7  ^^^  ^7  ^^  Blood  ?    Either  let  them  change  their 

g}d         opinion,  or  decline  to  make  the  offerings  which  I  have 

mentioned.      But  our  opinion  is  in  harmony  with  the 

Eucharist,  and  the  Eucharist  again  confirms  our  opinion. 

4  triticum.  The  Trantlator  gives  also    the  rendering  whetU.    B. 


Ood  accepts  our  good  works,  gives  us  His  good  things.  861 

And  we  offer  to  Him  the  things  which  are  His  own^  shew- 
ing forth  accordingly'  oar  communion  and  nnion,  and 
professing  a  Besnrrection  of  flesh  and  spirit:  viz.  that 
as  Bread  from  tibe  earth,  receiving  the  summons  of  Otod, 
is  no  longer  common  Bread,  but  an  Eucharist  composed 
of  two  things,  both  an  earthly  and  an  heayenly  one;  so 
also  our  bodies,  partaking  of  the  Eucharist,  are  no  longer 
corruptible,  having  the  hope  of  Eternal  Besnrrection. 

For  we  offer  unto  Him,  not  as  though  He  had  need,    §  6. 
but  as  giving  thanks  to  His   Sovereignty,  and  sancti-Mbo- 
fying  His  Creation.    For  surely  as   Gk)d  needs  not  the™*** 
things  which  are  of  us,  so  surely  have  we  need  to  offer 
something  to  Ood;  as  saith  Solomon,  He  that  hath  pityVww.^x^ 
upon  the  poor  lendeth  unto  Qod.    For  God  Who  stands 
in  need  of  nothing,  takes  to  Himself  our  good  works, 
in  order  that  He  may  grant  unto  us .  a  return  of  the 
good  things  which  belong  to  Him;  as  our  Lord  saith; 
Oome  ye  blessed  of  My  Father,  receive  the  Kingdom  pre^  S.  Mmttb. 
pared  for  you.    For  I  was  hwngry,  amd  ye  game  Me  to^4r^^ 
eat;  I  was  thirsty,  and  ye  gan)e  Me  to  drink;  I  was  a 
stramger  and  ye  took  Me  in:  naked,  amd  ye  covered  Me, 
sick  and  ye  visited  Me;  in  prison  a/nd  ye  came  v/nto  Me* 
In  the  same  way  then  as  He,  being  in  no  need  of  those 
things,  yet  wills  them  to  be  done  by  us  for  our  own 
sake,  that  we  be  not  unfruitfal :  so  this  same  Word  gave 
unto  the  people  the  precept  of  making  oblations,  though 
He  needed  them  not;  that  they  might  learn  to  serve  God; 
and  so  accordingly  He  will  have  us  also  to  offer  our  gift 
at  the  Altar  very  often  without  ceasing. 

The  Altar  then  is  in  Heaven  (for  thither  our  prayers 
and  oblations  are  directed),  and  the  .Temple:  as  John 
saith  in  the  Eevelation,  And  the  temple  of  Ood  was  opened,  ^  ^ 
and  the  Tabernacle :  For  behold,  saith  he,  the  taibernade  n>'.  zzi. 
of  Ood,  wherein  He  will  dwell  with  men.  *• 

But  all  gifts,  and  oblations,  and  sacrifices,  the  People   Chap. 
received  by  way  of  type,  as  it  was  shewn  to  Moses  in  -  >  ^'-^ 

'  ifmtX&f  .  .  .  AiroTy/AAorrf T.     The    tuitahly  declaring,    Bt 
Translator  gare   also   the   rendering, 


862        2yp^  typ^  ^mA  as  ihey  prfUe.     Ths  Mighty, 

Book  4.  the  Monnt^  from  one  and  the  same  Gk>d,  Whose  name  is 
now  also  glorified  in  the  Ohnrch  in  all  nations.  And  as 
for  the  earthly  things,  which  are  ordered  with  a  view  to 
us,  it  suits  well  that  they  shonld  be  tjjp^s  of  the  things 
which  are  heavenly,  made  however  by  the  same  GFod. 
^Milmi-  For  in  no  other  way  coqld  He  represent^  the  image  of 
^*^  things  spiritual.  Bat  for  those  which  are  higher  than 
the  Heaven,  and  spiritual,  and  as  far  as  we  are  concern- 
ed, invisible  and  unspeakable : — ^to  call  them  again  tyj^ea 
of  other  heavenly  things,  and  of  another  Pleroma,  and 
God  the  image  of  another  Father : — js  the  part  of  per- 
sons who  both  err  from  the  Truth,  and  are  altogether 
foolish  and  dull.  For  these,  doing  so,  will  be  forced,  as 
we  have  often  shewn  above,  to  be  continually  inventing 
types  of  types,  and  images  of  images,  and  never  to  fix 
their  mind  upon  the  One  True  God.  Because  their 
thoughts  have  come  to  be  higher  than  Qoi,  they  in 
their  hearts  transcending  their  Master  Himself,  and  while 
in  their  fancy  they  are  greatly  lifted  up,  and  over-passings 
in  deed  they  are  sinking  away  fix)m  the  True  GK>d. 
^  2.  ,  And  to  them  one  might  justly. say,  as  the  Word  itself 
Erettor  S'^fifgQsts,  How  long  lift  ye  up  your  imaginations  above 
Mightj  God,  0  ye  thoughtlessly  elate?  Ye  have  heard  that. the 
lsa.xl.  Heavens  are  measured  out  with  the  hand:  tell  me  the 
measure  and  declare  that  countless  number  of  cubits :  ex- 
pound to  me  the  fulness, — ^breadth,  length,  and  height, 
'  the  beginning  and  end  of  that  measured  circumference, 
things  which  the  heart  of  man  understands  not,  nor  doth 
he  comprehend  them.  For  truly  great  are  the  reposito- 
ries of  the  heavenly  treasure:  Gk)d  is  immeasurable  in 
heart,  and  incomprehensible  in  mind,  holding  the  earth 
in  His  grasp.  Who  tells  over  the  measure  of  His  Bight 
Hand?  Who  knoweth  His  Finger,  or  who  understands  His 
Hand,  that  Hand  which  measures  the  unmeasured,  that 
which  by  its  own  measure  stretches  out  the  span  of  the 
Heavens,  and  presses  the  earth  with  its  deep  places  in  its 
hold;  which  contains  in  itself  the  breadth,  and  length,  and 
depth  beneath,  and  height  above,  of  that  whole  Creation 


AUr-holding,  Freserving  Hand.     Their  nUid  fancies.    863 

whioh  IB  seen  and  heard  and  nnderstood;  and  whioh  is 
itself  invisible  f  And  therefore  God,  being  above  aU  be-  ^pb.  L 
ginning  J  and  power,  and  dominion,  and  every  name  tha/b  is 
named,  of  all  things  made  and  created; — He  it  is  Who 
fills  the  Heayens  and  searches  out  the  deeps;  Who  is 
also  with  every  one  of  us.  For  I,  saith  He,  aw  a  Ood  i^'^ 
draunng  near,  and  not  a  Ood  afar  off.  Shall  a  man  hide 
himself  in  hidden  places,  and  I  not  see  Mm  f  For  His 
Hand  holds  bH  things;  and  it  is  that  which  whfle  it 
enlightens  the  heavens,  enlightens  also  the  things  under 
the  Heavens,  and  searches  out  the  reins  and  the  hearts, 
and  is  in  our  hidden  and  secret  things,  while  it  openlj 
nourishes  and  preserves  us. 

But  if  man  comprehend  not  the  fulness  and  greatness  §  3* 
of  His  Hand,  how  shall  auj  one  have  power  to  understand 
or  know  in  his  heart  so  great  a  God?  Yet  as  if  thej 
had  now  measured  and  seen  through  Him,  and  had  trac- 
ed Him  out  entirely,  they  feign  that  there  is  above  Him 
another  Pleroma  of  ^ons,  and  another  Father : — ^not  look- 
ing up  to  heavenly  things,  but  in  reality  descending  in- 
to the  deep  Abyss  of  madness ;  in  that  they  say  of  Him 
whom  they  call  Father,  that  He  is  limited  by*  the  things 
which  are  without  the  Pleroma,  but  that  the  Creator*  on 
the  contrary,  attains  not  to  the  Pleroma :  and  so  they  lay 
it  down,  that  neither  of  the  two  is  perfect  and  all-com- 
prehending. For  the  one  will  want  the  whole  fabric  of 
the  world  outside  the  Pleroma;  the  other  the  fabric^  which 
is  within  the  Pleroma;  and  neither  of  these  two  will  be 
God  of  all. 

But  that  no  one  can  express  the  greatness  of  God  by 
the  things  which  are  made,  this  is  evident  unto  all: 
and  that  His  greatness  fails  not,  but  contains  all,  and 
reaches  even  to  us,  and  is  with  us, — every  one  will  al- 
low who  is  minded  worthily  of  God. 

In  respect  of  His  Greatness,   then,  one  cannot  know    Chap. 
God,  for  it  is  impossible  to  measure  the  Father.      But  in 


XX. 


§1. 


•  Demiurgftm,     The  Translntor  gare       ^/a&rtco^.  The  Translator  giTealsQ 
alio  the  alternadve,  Demiurge.    £.  the  alternatiTe  rendering,  witrk.    E. 


864  Ood^s  Hands  the  Son  and  the  Spibit.    AILi8th$  Son's. 


Book  4.  respect  of  His  Love  (for  this  it  is  which  by  His  Word 
leads  US  to  Gbd)  we^  obeying  Him^  are  ever  levmng,  that 
God  is  BO  greatj  and  that  it  is  He  who  by  His  Own  Self, 
created^  and  elected^  and  beantified,  and  preserved  all 
things:  and  among  them  also  both  ourselves  and  this 
worldj  to  which  we  appertain.  We  therefore  were  also 
made^  with  the  things  which  are  contained  therein.  And 
G«n.  IL  it  is  He  of  whom  Scripture  saith.  And  Ood  farmed  man, 
iakmg  day  of  the  earth,  amd  breathed  into  hie  faefl  the 
breaih  of  life. 

Angels  therefore  did  not  make  ns,  nor  form  us,  nei- 
tiier  conld  Angels  make  an  image  of  Gx>d :  nor  any  other 
but  the  Word  of  the  Lordj — ^no  Virtne,  fer  distant  from 
God        the  Father  of  all.     For  neither  did  Gx>d  stand  in  need 
through    of  thesCj  to  do   the  things  which  He  had  in  Himself 
and  the    determined'  before  to  do,  as  thongh  He  had  no  Hands. 
Spirit     ^f  jgg  own:   since  to  Him  is  ever  present  His  Word 
«f  TO»  and  Wisdom,  the  Son  and  the   Spirit,  by  whom  and  in 
'  ,    '     whom  He  made  all  things  freely  and  voluntarily :  to  whom 
lb.  i.  S6.  also  He  speaks,  saying.  Let  us  maJce  man  after  our  Image 
and  Likeness;  Himself  receiving  from  Himself  the  being 
of  His  creatures,  and  the  pattern  of  His  works,  and  the 
form  of  the  things  wherewith  the  world  is  frimished. 
i  ^*        Well  therefore  spake  the  Scripture  which  saith.  First 
One  God  of  all  bdieve  thou  that  there  is  One  God,  Who  created 
Sh^herd  and  perfected  all  things,  and  caused  all  to  come  out  of 
as,  iL  1. '  non-existence  into  existence :  comprehending  all,  and  com- 
prehended by  none.    Well  again  in  the  Prophets  also 
Mai.  IL    saith  Malachi,  Is  there  not  One  Ood  Who  oreaied  usf  is 

10 

there  not  one  Father  of  us  aUf    And  agreeably  the  Apos- 
Eph.  hr.   tie  too  speaks.  There  is  one  Ood,  saith  he,  the  Father,  who 

is  above  all,  and  in  us  all.     And  the  Lord  also  in  like 
8.  Matth.  manner,  AU  things,  saith  He,  wre  delivered  wnio  Me  of  My 

Father;  plainly,  of  Him  who  made  all  things. 
AntUogi      (For  not  that  which  is  another's,  but  His  Own,  did  He 
Son's       deliver  unto  Him.   And  in  aU  nothing  is  excepted:  and 

for  this  same  cause  He  is  judge  of  quick  and  dead,  hav- 
Rev.  UL   ing  the  Key  of  David :  He  will  open,  and  none  shaU  shut; 


TheWo^firriinalUheUnivmw.  TheSFOiveverwUhtheFaiher.  865 

Se  wiU  shut  and  none  shall  open.    For  no  one  besides  was 
able^  neither  in  Heaven^  nor  in  eariJi^  nor  under  the  earthy  lb.  t.  8. 
to  open  the  Father's  Book^  nor  to  see  it^  but  the  Lamb  ib.  9. 
which  was  slain  and  redeemed  ns  by  His  Blood.) 

From  the  same^  I  repeat^  who  made  all  thingps  by  His 
Word,  and  adorned  them  by  His  Wisdom^  He  receiy-  s.  jo],n 
eth  all  power,  when  the  Word  was   made  flesh:   that^  ^*** 
even  as  the  Word  of  Qod  had  the  first  place  in  the  Chief  in 
Heavens,  so  He  might  also  have  the  first  place  in  the  chief  on 
earth,  because  He  is  the  Just  Man,  who  did  no  sin,  net--  ^^  p^ 
iher  was  guile  found  in  His  Mouth :    and  again,  that  He  ^-  ^* 
should  have  the  chief  place  of  the  things  which  are  un-  Chief  be- 
der  the  earth,  as  hi&vmg  been  Himself  made  the  First-  Rer.  L  ft. 
born  firom  the  dead:   and  that  all  things   (as  we  said 
before)    might    behold   their    King:    and    the    Fathex^s 
light  might  meet  us  in  the  Flesh  of  our  Lord,  and  might 
come  to  us  firom  His  glorious  Body^,  and  so  man  might  *<^^ 
arrive  at  incorruption,  being  compassed  about  with  the 
brightness  of  the  Father. 

Now  that  the  Word,  i.  e.,  the   Son,  always  was  with     $  3. 
the  Father,  we  have  proved  at  large.    But  that  Wisdom  word 
also,  which  is  the  Spirit,  was  with  Him  before  all  Grea-  ^  *^ 
tion,  He  saith  by  Solomon  j  The  Lord  by  Wisdom  found-  Y^^ 
ed  the  ea/rth,  a/nd  by  prudence  prepa/red  Heaven.     By  His  Ghost  ^ 
Knowledge  the  Deeps   brake  forth,  and  the  douds   dropped  19^  ^q, 
d<ywn  dew.    And  again.    The  Lord  created  Me  the   begin-  Ih.  riiL 
fling  of  His  ways  over  His  Works,  before   the  worlds  He 
founded  Me,  in  the   beginning   before  He  made  the  eaHh, 
before  He  established  the  Deeps,   and   before  the  fountains 
of  waters  came  forth,  before  the  m^mntains  were  strengthen^ 
ed:  ojid  before   all  the   hills  He   begat  ms.    And  again. 
When  He  prepared    tlie  Heaven,   I  was  toith  Him,  and  Ih.  27. 
when  He  made  firm  the  fountams   of  the  deep,  when  He  Ih. 
made  strong  the  foundations  of  the  earth,  I  was  vnlf^  Him, 
putting  things   together.     It  was  I  with  whom  He  was 
glad,  and  I  rejoiced  daily  at  aU  timss  before  His  Face, 
when  He  was  rejoicing  in  the  finished  world,  and  delight* 
ing  Himself  in  the  sons  of  men. 


866  Ood  how  wnhwwn  how  revealed  by  His  Son.   Prophecy* 

BooKi.  There  ie  therefore  One  Gk)d,  Who  by  His  Word  and 
S  4.  Wisdom  made  and  arranged  all  things :  and  this  is  the 
Creator^  Who  also  assigned  this  world  to  the  race  of 
man.  In  respect  indeed  of  His  greatness  He  is  unknown 
to  all  them  that  were  made  by  Him^  (for  no  one  hath 
traced  out  His  highness^  neither  among  the  ancients  who 
are  gone  to  rest^  nor  among  those  who  now  are:)  but 
in  respect  of  His  Love  He  is  known  always,  by  Him, 
through  whom*  He  created  all  things.  And  this  is  "SiB 
Word,  our  Lord  Jesus  Christ,  Who  in  the  last  times  was 
made  a  man  among  men,  that  He  might  join  the  end 
unto  the  beginning,  i.  e.,  man  unto  Gk)d.  And  therefore 
the  Prophets,  having  received  firom  the  same  Word  the 
gift  of  Prophecy,  announced   His   coming  in  the   flesh, 

ef.  linn  whereby  was  wrought  4he  commixture  and  communion  of 

p. 282.     Qq^  ^^^  ^Mxa  according  to  the  Father's  good  pleasure; 
the  Word  of  God  announcing  before  bom  the  beginning. 

Bar.  m.   that  God  shall  be  seen  of  men,  and  converse  with  them 

87. 

on  earth,  and  that  He  should  discourse,  and  be  present 
with  that  which   He  had  formed,  saving  it,  and  having 
become  such  as  to  be  received  by  it;  delivering  us  also 
S.  Luke  from  the  hands  of  all  that  hate  us,  i.  e.,  &om  the  whole 
'■^;^     .pint  of  t^8X«.i»,  »d  »»h.g  ..  t.  »r„  H»  ia 
7ft.  holii^bss  and  righteousness  all  our  days ;  that  man,  hav- 

•com-     ing  -welcomed'  God's    Spirit,  may  tend  to  the  glory  of 
the  Father. 
§  5.        These  things  the  Prophets  intimated  in  a  prophetical 
manner;  not  however,  as  sbme  say,  that  the  Father  of 
all  being  invisible.  He  who  was  seen  by  the  Prophets 
was  another.    These  are  altogether  ignorant  what  Pro- 
phecy is.   For  Prophecy  is  the  foretelling  of  things  futnre,^ 
i.   e.,   the  foreshowing  of  what   shall  be  hereafter.     The 
Prophets  therefore  foreshowed  how  that  Gx>d  should  be 
8.  Matth.  Been   of  men ;   as  also   saith  the  Lord,  Blessed  are  the 
^•^        pure  in  hea/rt,  for  they  shall  see  Ood, 
^  ^^^      I  grant  that  in  respect  of  His  greatness  and  marvellous 
^"".•«A  Rlory,  no  man  shall  see  Ood  and  Uve;,  For  the  Father 
is   incomprehensible:   But  in  respect   of  His   Love   and 


Same  8ee  Ood  amd  are  in  Him  and  Re  is  their  lAfe.    867 

inerdfiilness,  and  of  His  Almightmesaj  He  grants  even 
this  to  such  as  lore  Him^  I  mean^  to  see  Gx)d;  whicli 
also  the  Prophets  foretold.     Because  ih^  things  which  are  8.,Li^e 
impossible  with  men  are  possible  with  Ood. 

For  what  if  man  of  himself  beholdeth  not  God  ?  yet 
He  of  His  own  Will  appears  unto  men^  to  whom  He 
will^  and  when  He  will,  and  as  He  will.  For  Gk)d  is 
mighty  in  all  things ;  having  been  then  first  seen  by  the 
Spirit  of  Prophecy ;  next,  seen  again  through  the  Son 
in  the  way  of  adoption ;  and  lastly  He  shall  be  seen  in 
the  Kingdom  of  Heayen  as  a  Father:  the  Spirit  first 
preparing  man  in  the  Son  of  God,  then  the  Son  leading 
him  to  the  Father,  the  Father  lastly  bestowing^  incbrrup- 
tion  tmto  eternal  life,  which  ensues  unto  every  one  from 
his  beholding  God. 

For  as  those  who  see  the  light  are  in  the  light,  and  ff  j^* 
partake  of  its  -  splendour,  so  those  who  see  Qod  are  in 
Gk)d,  partaking  of  His  splendour.  And  the  brightness 
quickens  them :  those  therefore  who  see  God  will  partake 
of  life.  And  therefore  the  .Unlimited  and  Incomprehen'^ 
sible  and  Invisible  exhibited  Himself  to  the  faithful  as 
seen  and  comprehended  and  limited :  that  He  might 
quicken  those  who  receive  Him  and  see  Him  by  faith. 
Because  as  His  greatness  is  unsearched,  so  is  His  Good- 
ness also  untold :  whereby  being  seen.  He  gives  life  to 
them  that  see  Him.  Because  to  live  without  life  was  a 
thing  impossible,  and  the  possession  of  life  accrues  firom 
the  participation  of  God.  And  the  Participation  of  Gx>d 
is  to  know  God  and  enjoy  His  goodness. 

Men  therefore  will  see  God  so  as  to  live :  by  the  vi-     |  6, 
sion  made  immortal,  and  reaching  even  unto  Gt>d.    Which  He  giTot 
thing,  as  I  said  before,  was  set  forth  by  the  Prophets  in  ^^*** 
figures:   how  that  God  shall  be  seen  of  those  Men  who 
carry  His  Spirit  and  continually  await  His  coming.    As 
Moses  saith  also  in  Deuteronomy,  In  that  day  we  shall  Deat  t. 
see  that  Ood  wUl  speak  to  man,  a/nd  he  shatt  Uve.    For 
some  of  them  saw  the  Prophetic  Spirit,  and  His  opera- 
tions lavished  on  every  kind  of  gift:   others  again  the 


868  The  UoLY  Tbisjty  aidelh.    The  Son  revedU  the  Father. 

Book  4.  coming  of  the  Lord,  and  the  Economy  which  is  from  the 
begfinningj  whereby  He  did  the  vrill  of  His  Father^  which 
is  in  Heaven^  and  which  is  in  earth:   others  again  saw 
also  the  glories  of  the  Father,  such  as  were  snited  to 
the  seasons;  both  to  the  persons  who  were  seeing  and 
hearing  at  the  time,  and  to  the  men  who   afterwards 
should  hear  in  their  turn. 
frnsn^        And  so  Qod  was  manifested:  for  in  all  this  Gk>d  the 
ieited      Father  is  shewn  forth,  the  Spirit  first  working,  then  the 
Son  ministering,  the  Father  again  approving,  and  man 
lastly  made  perfect  onto  salvation.    As  He  saith  also  by 
Hoi.  ziL  the  Prophet  Hosea:  J,  saith  He,  ha/ve  fimUipUed  viaians, 
and  by  the  hcmds  of  the  Prophets  I  have  been  made  the 
subject  of  evnUiitudes.    But  the  Apostle  hath  expounded 
iCor.     the  same,  saying.  Now  there  are  diversities  of  gifts,  but 
the  same  Spirit;   and  there  a/re  diversities  of  ministrieiSj 
but  the  same  Lord;  and  there  are  diversities  of  operations, 
but  it  is  the  same  Ood  who  worJceth  all  in  aU.    But  unto 
every  one  is  given  the  mamfestation  of  the   Spirit  unto 
profit. 
Heii  But  since  He  who  worketh  all  in  all,  is  Gt>d,  in  qua- 

^'^^     lity  and  in  quantity  He  is  invisible  and  unutterable  by 
all  the  things  which  He  made,  yet  by  no  means  un- 
known: for  they  all  learn  by  His  Word,  that  there  is 
one  Gk)d  the  Father,  who  comprehends  all  things,  and 
imparts  being  to  all  things :  as  it  is  written  in  the  Gos- 
S.John    pel.  No  man  hath  seen  Ood  at  any  time,  except  the  only 
'    '       begotten  Son,  who  is  in  the  Bosom  of  the  Father :  He  hath 
declared  Evm. 
§  7*        S^  declares  therefore,  from  the  beginning.  Who  is  the 
by  ^?^    Son  of  the  Father :  by  whom  both  the  prophetical  visi- 
Son         ons,  and  the  diversities  of  gifts,  and  his  own  ministries, 
and  his  Father's  glorification,  have  been  orderly  and  syste- 
matically revealed  unto  mankind,  in  meet  time  to  profit 
withal.     For  where  order  is,  there  is  also  consistency, 
and  where  consistency,  there  also  is  reference  to  the  time : 
and  where  there  is  reference  to  the  time,  there  is  profit-' 
ableness.    And  so  the  Word  became  the  dispenser  of  the 


'  Man  led  onwa/i'd  to  see  Ood :  to  see  Him  otar  Life.    869 

Father's  grace  for  the  good  of  men^  and  for  their  sake 
He  wrought  such  mighty  and  manifold  works;  on  the  . 
one  side  revealing  God  to  men^  on  the  other^  presenting 
man  unto  God :  and  as  He  guards  the  invisibiUtj  of  the 
Father^  lest  at  any  time  man  should  become  a  despiser 
of  Gtod,  and  that  he  might  always  have  something  to 
grow  towards^  so  on  the  other  hand  in  many  and  mani- 
fold ways  He  reveals  God  tmto  men^  lest  men  altogether 
falling  away  from  God^  should  cease  to  be  at  all.  For 
the  glory  of  God  is  a  living  Man^j  and  the  life  of  man 
is  to  see  Gt)d^.  For  if  that  revelation  of  Qt)d  which,  is 
by  the  creature  imparts  life  to  all  wlio  live  on^  the  earthy 
much  more  that  manifestation  of  the  Father  wMch  is  by 
the  Word  imparts  life  to  such  as  see  Gt)d. 

We  see  that  as  the  Spirit  of  God  did  by  the  Fro-     ^  g. 
phets  foreshow  things  to  come^  forming  and  fitting  us^*^*«^ 
beforehand  to  be  subject  unto  God^  and  so  it  was  to  be^  i^en  to 
that  man   should  have  sight   by  the  good  pleasure   ofphets 
the  Holy  Ghost :  it  followed  of  course  that  those^  through 
whom  things   future  were  annotmced^  should  have  sight 
of  God,  whom  they  were  themselves  suggesting  to  men 
'as  an  object  of  sight:   and  so  not  only  should  prophetic 
mention  be  made  of  God,  and  the  Son  of  Qt)d,  of  the 
Son  and  the  Father:   but  that  He  should  even  be  seen 
of  all  His   members,    sanctified,   and  taught  the  things 
which  belong  unto  God :  that  man  might  be  formed  be- . 
forehand  and  exercised  in  appropriating  to  himself^  thatUpjpli^ 
glory  which  shall  be  hereafter  revealed  unto  them  that*^*" 
love  God. 

For  not  by  discourse  alone  did  the  Prophets  prophesy^ 
but  by  vision  also,  and  conversation,  and  acts  which  they 
did,  according  to  the  suggestion  of  the  Spirit. 

In  this  invisible  sense  then,  they  had  sight  of  Gdd: 
as   saith    Esaias,   The  King,   the  Lord  of  Hosts,  I  hwve  Isa.  n.  6. 
seen  with  mine  eyes :  signifying  that  man  shall  see  Gbd 


■  viveru  Homo,  The  TraMlator  gave  ▼  vUio  Dei.  The  TraneUtor  gave 
also  the  alternative  rendering,  for  man  also  the  alternative  rendering,  ike  vSrioii 
to  live.    £.  qfGod.    E.  ' 

B  b 


370  God  seen  in  old  time  in  part.    Moset^  vision  and  type; 

m 

Boos4.  wiiih  liis  eyes^  and  shall  hear  His  yoioe.  In  ihia  sense 
I  sajj  they  did  also  see  the  Son  of  God^  as  man^  oon- 
yersing  with  men^  when  they  were  prophesying  what 
shonld  be;  saying  that  He  was  present.  Who  was  not 
yet  present :  and  declaring  the  Impassible  to  be  capable 
of  suffering,  and  affirming  that  He  who  was  then  in 
Heaven  had  gone  down  to  the  clay  of  death  ^.  And 
the  other  provisions  too  of  that  crowning  work  of  His, 
^Hsome  of  them  indeed  they  saw  in  visions,  some  they 
annonnced  by  word,  some  again  by  deed  they  typically 
signified:  and  what  things  were  .to  be  seen,  they  saw 
with  their  eyes :  what  to  be  heard,  they  proclaimed  in 
their  discourse :  what  to  be  done  they  fulfilled  in  deed : 
and  in  all  they  were  making  prophetic  announcements. 

Wherefore  also  Moses,  while  to  the  people  who  violated 
the  Law  he  said  that  Gk)d  was  a  Fire^  threatening  that 
a  Day  of  fire  should  be  brought  upon  them  by  Gk>d;  to 
those  on  the  contrary  who   had   fear  towards  Gk>d  he 
Ezod.      said.  The  Lord  Ghd  is  merciful  and  gradovs  a/nd  longsuf" 
^/'     fering;    <md  of  great  pity  wnd  a  lover  of  truth;  heqnng 
righteousness  a/nd  mercy  for  thousa/nds,  taking  a/way  mi- 
quities  a/nd  tra/nsgressions  and  sins. 
(  9.        And  to  Moses  indeed  the  Word  spake,  appearing  in 
2]j|M       ^  sight,   as  if  one  should   speak  to  ojufs  own  Jriend, 
11-     ,     But  Moses  desired  to  see  openly  Him  who  was  speak- 
ritionof  ing  with  him,  and  it  was  said  tmto  him.  Stand  in  the 
lb.  ^ig^  place  of  the  rock,  a/nd  with  My  Hand  I  will  cover 

81— 2S.  ^^  ^^^  ^^  when  My  glory  shall  have  passed  ty,  then 
shaU  thou  see  clearly  My  hack  parts  ;  but  My  face  shall 
lb.  so.  not  be  seen  by  thee :  for  no  m^n  seeth  My  face  and  shall 
Uve :  signifying  both  points ;  as  well  that  man  is  incap- 
able of  seeing  God,  as  that  by  the  Wisdom  of  Qod  in 
the  last  times  man  shall  see  Him  in  the  height  of  the 
rock,  i.  e.,  in  His  coming  as  Man.  And  therefore  He 
spake  face  to  face  with  him  in  the  top  of  the  mountain, 

^  ForMthy  ditcourte  alone— clou  of   ed ;  and  they  occur  also  in  the  Ms.  add. 
death.    TheM  words  are  cited  by  Sev.    12166.    E. 
ema,  iA  the  Mi.  add.  12157  before  quot- 


Mituf  foreahewed  thepectesjul  times  of  the  hingdam.  871 

Elias  also  standing  hj,  as  the  Gbspel  Iiath  related^  mak-  s.  Matth. 
ing  good  in  the  end  the  promise  of  old  time.  '^  ^' 

Not  openly  then  did  the  Prophets  see  the  very  Face    k  ]q^ 
of  Qod,  but  certain  preparations  and  mysteries 'j  whereby 
man  was  beginning  to  see  GK>d.    As  was  said  to  Elias 
also :   To  morrdw  thou  shaU  go  forth,  a/nd  ata/nd  in  the  i  Kinn 
tight  of  the  Lord,  and  behold  the  Lord  shall  pass  by,  and  12.'    ' 
behold,   a  greai   and  strong  wind,   which  shaU  melt  the 
fnountoAns,  a/nd  shatter  the  rocks  before  the  Lord;  a/nd  the 
Lord  is  not  in  the  wind:    a/nd  after  the  wind  an  ea/rth' 
^uahe:    and  the  Lord  is  not  in  the  eoHhquoJce,  a/nd  after 
the  ea/rthquake  a  fire,  and  the  Lord  is  not  in  the  fire :  a/nd 
defter  the  fire  a  slight  voice  of  a  breeze.   For  both  the  Pro-  Eliat*  w- 
phet  himself^  full  of  indignation  at  the  sin  of  the  people  ^^i^ikig 
and  the  slaughter  of  the  Prophets^  was  hereby  taught  to 
deal  more  gently:  and  the  coming  of  the  Lord  as  Man 
was  intimated^  to  take  place  after  that  Law  which  was 
given  by  Moses: — a  mild  and  tranquil   comings  wherein 
He   neither  brake  bruised  reedj  nor  quenched  smoking  s.  Mattfa. 
flax.     Yea^  and  the  repose  of  that  Kingdom^  mild  and™     * 
peaceful^  was  shewn  forth:  in  that  after  the  wind  which 
shatters   the  mountains^  and   after   the    earthquake  and 
aftier   the  fire^    the  tranquil  and  peaceful  times  of  His 
Kingdom  approach:  wherein  with  all  gentleness  the  Spirit 
of  God  gives  life  and  increase  unto  man. 

And  it  was  made  even  still  more  evident  by  Ezechielj  Eze- 
that  the  Prophets  had  a  partial  sight  of  God^s  providen- 
tial doings,  but  saw  not  properly  Gk>d  Himself.  For  Eze- 
kiel,  having  seen  the  vision  and  the  cherubim  and  their 
wheels,  and  having  related  the  whole  mystery  of  His  go- 
ing forth,  and  having  seen  the  likeness  of  a  throne  above 
them,  and  on  the  throne  the  likeness  and  figure  of  a 
man:  and  the  parts  indeed  above  His  Loins  as  a  figure 
of  Amber,  but  below,  as  a  vision  of  fire  j  declaring  also 
all  the  rest  of  that  vision  of  the  Thrones : — ^lest  any  one 
haply  should   think  that   herein  he  had   properly   seen 

«  mvtteria.     The    Translator    gave    mentt,  B. 
also  tne  alternative  rendering,  tacro' 

B  b  2 


chiera 
yinon 


872        Different  aspects  or  Economies  qf  GfoD  sliewn. 

* 

Book  4.  God,  subjoined,  Thds  is  the  vision  of  the  Ukeness  of  the 
E«ek,  i.    glory  of  the  Lord, 
&  IL       Therefore  if  xieitlier  Moses  saw   Gbd,  nor  Elias,  nor 
Ezekiel,  wlio  did  see  many  of  the  heavenly  things,  and 
if  the  things  which  they  did  see  were  resemblances  of 
the  Lord's  glory  and  prophecies  of  things  to  come;  it  is 
plain  that  the  Father  indeed  is  invisible,  concerning  whom 
S.  John   also  the  Lord  Said,  No  man  hath  seen  Ood  at  any  Umo, 
Oodth0    Bat  His  Word,  at  His  own  pleasure,  and  for  the  profit 
^l.      of  such  as  behold,  revealed  the*  brightness  of  the  Father, 
ap^H^  and  explained  His  Providences    (as  the  Lord  also  said» 
to  men     The  Only  Begotten  Ood,  who  is  in  the  Bosom  of  the  Far 
ther,  He  hath  declared  Hvm: — and  as  for  the  word   He, 
it  means  the  Word    of  the  Father) :    He  as   rich  and 
manifold  in  His  Being,  was  seen  by  those  who  beheld 
Him  not  in  one  figure  only,  nor  in  one  character,  but 
according  to  the  occasions,  or  to  the  working,  of  His 
several  economies:   as  it  is  written  in   Daniel.    For  at 
one  time  He   appeared   unto  Ananias,  Azarias,  Misael, 
standing  by   them  in  the   furnace  of  fire,  and  in  the 
Dan.iii.   oven,  and  delivering  them  firom  the  flame.     And  the  vi^ 
sion,  saith  he,  of  the  FouHh  was  like  the  Son  of  Ood. 
Ib.ii.46.  At  another  time,  a  stone  cut  out  of  a  mountain  without 
hands,  and  smiting  the  temporal  kingdoms,  and  fanning 
lb.  S6.      them,  and  itself  filling  the  whole  earth.    Again  This  same 
Person  appears  as  the  Son  of  Man  coming  in  the  clouds 
of  Heaven,  and  drawing  near  to  the  Ancient  of  Days, 
and  taking  firom  Him  eXL  Power  and  glory  and  Royalty. 
lb.  vii.     And  His  Power,  saith  he,  is  Eternal    Power,    and  His 
Kingdom  shall  not  perish.     Yea,  and   John  the  Lord's 
disciple,  in  the  Apocalypse  beholding  the  priestly  and 
i^'ik     glorious   coming  of  His   Kingdom  saith,  I  turned  to  see 
the   Voice  which  spake  with  me,  and  being  turned  I  saw 
seven  golden  candlesticks,  and  among  the  candlesticks  one 
Wee  unto  the  Son  of  man,  clad  with  a  garment  reaching 
to  the  feet,  and  girt  dhotd  the  paps  vnth  a  golden  girdle. 
But  His  Head  and  hairs  were  white,  as  white  wool,  as 
enow :  and  His  eyes  as  a  flame  of  fire,  and  His  feet  like 


Apocalyptic  Vision  imUmated  characters  of  the  IjOSD.  873 

unto  fine  brass,  as  it  is  Tcmdled  in  the  furnace.  .  And  Sis 
Voice  as  the  voice  of  waters ;   cmd  He  hath  seven  staff's  in 
His  right  Ha/nd,  and  from  His  mouth  went  out  a  sword 
sha/rp  on  both  edges,  a/nd  His  Face  as  the  swn  shining  in 
its  strength.    Now  in  these  words  some  part  intimateB 
His  brightness  from  the  Father ;   as  the  Head  :   some 
again  is  priestly;  as  the  Long  Bobe;  (and  therefore  Mo-^^ 
ses  clothed  the  chief  Priest  by  this  Pattern:)  and  Bomel<'[- 
relates  to  the  End^  as  the  fine  brass  heated  in  the  far-  zIt.  8. 
naoe;  which  is  the  strength  of  Faith^  and  the  perseyering 
might  of  prayers :  therefore  it  is  the  fire  which  is  to  blaze 
ont,  which  cometh  in  the  end  of  the  times.    Bat  when 
John  endured  not  the  vision  (For  he  saith^  IfeU  at  His'ELew.U 
feet  as  dead;  that  it  might  be  fulfilled,  which  is  written^ 
No  m^om  seeth  Ood  and  shall  UveJ,  the  Word^  both  toEzod. 
qaicken  him   and  remind  him  that  it  is  He  on  Whose  20. 
Bosom  he  lay  at  supper^  inquiring  who  it  was  that  was 
beginning  to  betray  Him,  said,  I  am  the  First  a/nd- 1  Om  Rer.  i. 
the  Last,  Who  am  yboth  living,  and  was  dead,  a/nd  behold    ' 
I  live  for  ever  and  ever,  and  have  the  Tceys  of  death  a/nd 
hcU. 

And  afterwards  in  the  second  vision  seeing  the  same 
Lord ;  For  I  saw,  saith  he,  in  the  midst  of  the  Throne,  lb.  ▼.  e. 
a/nd  of  the  four  beasts,  and  in  the  midst  of  the  Elders,  a 
Lamb  sta/ndmg  as  it  were  slain,  ha/sing '  seven  horns  a/nd 
seven  eyes,  which  ore  the  seven  Spirits  of  Chd,  sent  out  into 
the  whole  earth.  And  again  of  the  self-same  Lamb  he 
saith.  And  behold  a  white  horse,  a/nd  He  that  sate  on  him  lb.  xiz; 
was  called  faithful  and  true,  and  in  righteousness  doth  He 
judge  a/nd  make  war,  and  His  eyes  as  a  fla/me  of  fire,  a/nd 
on,  His  Head  many  crowns ;  having  a  namie  written  which 
no  ma/n  hnoweth  but  Himself;  a/nd  dad  with  a  garment 
died  in  bhod,  and  His  name  is  called.  The  Word  of 
Chd,  And  the  armies  of  Heaven  followed  on  white  horses, 
clothed  in  fine  linen,  white  and  dea/n;  a/nd  from  His  Mouth 
issueth  a  sharp  sword,  that  wUh  it  He  may  smite  the 
nations ;  and  He-  shall  feed  them  with  a  rod  of  iron,  a/nd 
He  Himself  treadeth  the  winefat  of  the  fury  of  the  wrath 


874  Easea  and  Moses  in  act  set  forth  economies  of  Ohrist, 

Boosi.  of  Almighty  Ood;  and  Se  luMi  on  His  vesture  and  on 
Sis  thigh  a  name  written,  Ejnq  oi  Einos  akd  Loju)  ow 
Lords. 

Thus  in  each  instance  the  Word  of  Qod  Iiatli  a  sort  of 
outline  of  things  to  pome,  and  hath  manifested  nntomen 
as  it  were  the  special  features  of  the  Father's  proYideh- 
oes,  teaching  ns  the  things  of  God. 
<S  19.       And  not  only  hj  visions  which  were  seen  and  by  Dis- 
2^     courses  which  were  preached,  but  in  deeds  also  He  ap- 
g^^^^  peared  to  the  Prophets,  that  by  them  He  might  prefigure 
in  aet      and  foreshew  thingps  to  come.    For  which  cause  also  Ho- 
Hoa.  L8.  8®*  ^®  Prophet  received  a  wife  of  whoredom,  by  his  act 
prophesying  that  the  earth  should  utterly  go  a  whoring 
from  the  Lord;   i.  e.,  the  men  who  are  on  the  earth: 
and  of  this  sort  of  men  shall  God  be  pleased  to  take 
to  Himself  a  Church  to  be  sanctified  by  partaking  of 
His  Son,  even  as  she  was  sanctified  by  the  Prophef  8 
iCor.      communion.    And  therefore  Paul  saith  that  the  unbeUeV'^ 
ing  wife  was  sanctified  in  the  believing  husband.    More- 
Hot.  L     over  also  the   Prophet   named   his .  sons,  Not-obtaArUng" 
Roin.'iz.  mercy,  and  Not  a  people :  that  as  the  Apostle  saith.  That 
^'^'     which  was  not  a  people  might  be  made  a  people,  and 
she  that  had  not   obtained  mercy  might  have  obtained 
mercy:  and  beiug  delivered  in  the  place,  where  she  was 
called  Not  a  people,  4here  shall  they  he  called  sons  of  the 
living  Ood. 

That  which  the  Prophet  in  his  act  did  typically,  the 
The        Apostle  shews  to  have  been  truly  done  by  Christ  in  the 

woman      Church. 

If^  And  so  Moses  too  took  an  Ethiopian  woman  to  wife, 
cSSL  '^^^^  ^®  made  an  Israelite:  foreshowing  how  the  wild 
Ib.zLi7.  olive  is  graffed  into  the  good'  olive,  and  shall  partake  of 
its  fatness.  For  because  the  Christ  Who  was  bom  after 
the  flesh,  had  to  be  sought  out  by  the  people  to  be  slain, 
but  to  be  delivered  in  Egypt,  i.  e.,  among  the  Gentiles, 
so  as  to  sanctify  the  young  children  who  were  there, 
firom  among  whom  also  He  formed  a  church  there  (for 
Egypt  from  the  beginning  is  Gentile,  as  well  as  Ethiopia) : 


Bahah  <md  Ahrakam  piduares  of  the  Ohwrch.        875 

therefore  by  the  isarriage  of  Moses^  the  spiritual  mar- 
riage of  Jesus  was  pointed  out,  and  by  the  Ethiopian  bride, 
the  Church  firom  among  the  Gbntiles  was  manifested: 
which  whosoever  speaks  against,  and  calumniates,  and  de- 
rides, shall  not  be  dean :  for  they  shall  be  leprous,  and  Num. 
shall  be  banished  from  the  camp  of  the  righteous.  ^  ^^* 

And  so  too  Bahab  the  harlot,  while  she  condemned  her-  lUhab 
self  as  a  Qentile,  gniliy  of  all  sins,  did  nevertheless  re-  of  our 
ceive  the  three  explorers  who  were  exploring  the  whole  5iS?*"^ 
earth,  and  hide  them  in  her  house,  the  Father  I  mean 
and  the  Son,  with  the  Holy  Ghost.    And  when  the  whole 
city  wherein  she  dwelt  had  fallen  into  ruin  at  the  sound 
of  the  seven  trumpeters,  Bahab  the  harlot  was  saved 
at  the  last,  with  her  whole  house  by  £uth  in  the  sign/odi.iL 
of  scarlet :  as  the  Lord  also  said  to  those,  who  did  not 
receive  His  coming,  I  mean  to  the  Pharisees :  who  al- 
so make  void  the  sign  of  scarlet,  which  was  the  Passo- 
ver, the  redemption  and  going  forth  of  the  people  £rom 
Egypt;  where  He  says.  The  Publica/na  <md  the  harhU  go  S.  Matth. 
heefore  you  in  the  Kingdom  of  Hea/oen, 

Now  that  in  Abraham  also  our  faith  was  prefigured,    Cb4p. 
and  that  he  was  Patriarch,  and  as  it  were  Prophet   of 


_-«        — W , —  ..    W-^ ^JJ, —  ~  ^_  _ 

our  faith,  the  Apostle  hath  taught  very  fully  in  the  Epis- 

tie  to  the  (ralatians  saying.  He  therefore  who  giveth  you  Gal.  Ot 

{he  Spirit,  and  worJceth  miracles  among  you; — is  it  of  the 


works  of  th^  Umv,  or  of  the  hea/ring  of  faith  f  As  Abra^ 
ham  believed  Ood,  and  it  was  counted  unto  him,  for  rights 
eousnesS.  Know  ye  therefore  thai  they  which  are  of  faith, 
the  same  are  sons  of  Abraham.  And  the  Scripture  forO'^ 
seeing  thai  Ood  jusUfsth  the  Oentiles  by  faith,  foretold 
unto  Abraham  thai  in  him  aU  naMons  shaU  be  blessed. 
Therefore  they  who  are  of  faith,  shall  be  blessed  with  faith' 
Jul  Abraham. 

For  which  cause  He  entitled  him  not  merely  Prophet  Abraham 
of  the  Faith,  but  Father  also  of  those  who  of  the  Gen-  genitor 
tiles   believe  in   Christ  Jesus,   his  faith  and  ours   being 
one  and  the  same,  in  that  he  indeed  believes  in  things 
future  as  abeady  done,  because  of  the  promise  of  Qod, 


876         BebehMa  travail,  JacoVa  might,  a  picture. 

• 
Book  4.  and  we  in  like  manner  by  faith  contemplate  the  inheri- 
tance which  is  in  the  Ejngdom. 
I  2.        And  the  ciromnstances  too  of  Isaac  are  not  without 
^vS"      meaning.    !lE^or  in  the  Epistle  to  the  Bomans  the  Apostle 
^^^-     saith.  Yea,  and  Bebekah  afier  one  eaneeption  by  wur  faJther 
^^e(7  I$a/i6  received  an  answer  from  the  Word;  Oioi  the  pur^ 
iz.io.     pose   of  Ood   according   to  JEledion  nUgJU  stand,  not   of 
i^l    '     works,  buJt  of  Him  that  cdUeth,  it  was  said  unto  her,  Two 
m^SS    jpisopb  are  in  thy  womb,  and  two  nations  in  tJiy  bowels, 
and  one  people  shall  overcome  the  other,   and  the  elder 
shall  serve  the  younger.    Whereby  it  is  plain  that  not 
only  the  predictions  of  the  Patriarchs^  bat  the  travail 
pains  also  of  Bebekah  were  a  prophecy  of  two  peoples; 
and  that  one  is  greater^  the  other  less ;  one  nnder  servi- 
tude, the  other  free;   yet  of  one  and  the  same  father. 
Our  Gk)d  and  theirs  is  one  and  the  same.  Who  is  cog- 
Hitt.       nizant  of  hidden  things.  Who  knoweth  all  before  it  come 
Mii1.l'    ^  pass;  and  therefore  He  said,  Jacob  ha/ve  I  loved,  bui 
?t^        Esau  ha/oe  I  haled. 
»  3^  '      And  if  any  man  acquaint  himself  also  with  the  acts 
of  Jacob,  he  will  find  them  not  empty,  but 'full  of  pro- 
Gen,        vidential  turns  :   and  first  in  his  birth,   how  he  seized 
Jaoob'g*   I^  brother's  heel,  and  was  called  Jacob,  i.  e.,  supplan- 
2J^J"^    ter:  holding,  and  not  holden:  binding  the  feet,  and  not 
^yp«        bound;  wrestling  and  overcoming:  holding  in  hand  his 
adversary's  heel,   i.   e.,   victory.       For  to  that  end  the 
Lord  was  bom,  of  whose  generation  he  was  exhibiting 
the  type;   of  Whom  John  also  saith  in  the  Revelation, 
RcT.Ti.    He  went  forth  conquering,  to  conquer.    And  afterwards  in 
Gen.        receiving  the  rights  of  the  first-bom,  when  his  brother 
**^'^^*    spake  reproachfully  of  them:   even  as  the  younger  peo- 
ple received  that  Pirst-bom  Who  is   Christ,  on  his  be- 
S.John    ing  rejected  by  the  elder  people  with  the  words.    We 
han)e  no  King  bul  Ooesar.    Again  in  Christ  is  all  bles- 
sing :  and  therefore  the  later  people  stole  firom  the  Father 
the  blessings  of  the  former  people,  as  Jficob  took  away 
the  blessing  of  this  Esau.     For  which  cause  he  endured 
the  plots  and  persecutions  of  his  brother,  though  he  were 


In  JaeoVs  ads.  too  the  fuitwre  pictu/red.  Ohriat^a  own  act.  877 

his  own  brotber:  even  as  the  Chnroli  endures  the  same 
from  the  Jews.    In  his  sojourning  were  bom  the  twelve 
tribes,  the  family  of  Israel,  because  Christ  also  as  a  so- 
journer began  to  produce  the  twelve-pillared  firmament  ^  . 
of  the  Ghurch.    There  were  many  coloured  sheep^  who  ^^^^^ 
became  the  hire  of  this  Jacob:  and  the  hire  of  Christ 
are  the  men  who  become  so  on  assembling  from  various 
and  different  nations  into  one  troop  of  fidth;  as  the  Fa- 
ther promised  Him,  saying,  Desire  of  Me  and  I  will  gi/oe  ?•.  u.  a 
Thee  the  Qentiiee  for  Thine  inherUa/nce,  amd  the  ends  of 
the  eaHh  forrflThy possession.    And  because  they  were  bom 
to  Jacob  as  Prophet  of  the  number  of  the  Lord's  children,  ^^ 
it  was  quite  necessary  that  he  should  have  sons  of  two 
sisters,  as  Christ  us  of  the  two  Laws  which  were  of  one 
and  the  same  Father :  and  in  like  manner  too  of  the  hand- 
maids:   signifying   that   Christ  would  raise  up   sons   to 
God  of  {ree  men  after  the  flesh,  and  of  slaves,  bestow- 
ing  upon  all  alike  the  gift  of  the  Spirit  which  quickens 
us.    But  he  did  all  for  the  sake  of  that  younger  one,  Ool 


17. 

having  good  eyes,  Bachel;  the  figure  of  the  Church,  for 
which  Christ  suffered. 

And  so  far  indeed  He  was  by  His  Patriarchs  and 
Prophets  prefiguring  and  foretelling  things  future,  exerci- 
sing beforehand  His  part  in  God's  ordained  ways,  and 
training  His  heritage  to  obey  Gk>d,  and  to  be  strangers 
in  the  world,  and  to  follow  His  Word,  and  to  fore-sig- 
nify what  is  to  come.  For  with  God  nothing  is  void, 
nor  without  significancy. 

But  in  the  last  times,  when  the  fulness  of  the  time   Cbap. 
of  liberty  arrived,  the  Word  Himself  by  His  own  Self    *  « 
washed  away  the  filth  of  the  da/ughier  of  Sion,  with  His  Imu  ir,  4. 
own  Hands  washing  the  feet  of  His  Disciples.    For  this 
is  the   end  of  mankind  inheriting  Gk>d :   that  as  in  the 
beginning  by  the  first  men  we  were  all  brought  into 
slavery  through  the  debt  of  death,  so  in  the  last  time 
by  the  Last  Man  all  who  from  the  beginning  are 


f  JbimameniMm,   The  TrmnsliUor  gave  fomndoHoM,  gromnd,    £• 
it  altenutiTe     rmdmngi,  JUwumeni, 


878  Se  deanaed  and  cared  for  Hia  Ohwreh,  IMng  qnd  dead. 

Book  4.  ciples,  being  dleanBed  and  washed  from  that  which  is 
^^  J  of  death,  inaj  come  to  the  life  of  God.  Since  He  Who 
a  tuM  washed  His  Disciples  *  feet  sanctified  the  whole  body  and 
whole      brought  it  unto  cleanness. 

i^efora  Wherefore  also  to  them  as  they  lay  He  ministered 

•ad»6m  2neat,  signifying  such  as  lay  in  the  earth,  to  whom  He 
came  to  minister  Ufe.  As  saith  Jeremiah,  Ths  holy  Lord 
of  Israel  remembered  Hie  Bead,  who  were  before  asleep  in 
ihe  la/nd  ofsepuUwre;  and  went  down  to  them,  thqt  He 
might  tell  them  the  good  news  of  His  Salvation,  to  sa/ve 
them* 

And  for  the  same  cause  the  Disciples  also  were  heavy 
when  Christ  was  coming  to  His  Passion,  and  the  Lord 
finding  them  asleep,  at  first  indeed  let  it  pass,  signifyixig 
God's  patience  in  the  slumbering  of  men;  but  coming 
the  second  time  He  awakened  and  raised  them  up,  in- 
timating  that  JTis  Passion  is  the  awakening  of  the  sleep- 
Eph.  ing  Disciples,  for  whom  also  He  went  down  into  the 
a:  Pt.     lower  parts  of  the  earth,  to  behold  with  His  eyes  the 


ij*"*        unfinished  part  of  Creation;   of  whom  also  He  said  to 
^Mi^  the  disciples,  Ma/ny  Prophets  and  just  men  home  desired 
to  see  and  hear  the  things  which  ye  see  a/nd  hear. 
$  2*         For  Christ  came  not  on  their  accotmt  only,  who  be- 
lieved on  Him  in  the  times  of  Tiberius  Caesar,  neither 
did  the  Father  make  provision  for  those  men  alone,  who 
now  exist;    but  for  all  men  altogether  who  from  the 
beginning,  because  of  their  excellency  in  their  genera- 
tion, have  both  feared  and  loved    God,  and  conversed 
justly  and  piously  with  their  neighbours,  and  desired  to 
see   Christ  and  to  hear  His  Voice.    Wherefore  all  such 
He  vriU  raise  from  their  sleep  before  the  rest  in  His 
second  coming,  and  will   awaken  both   them,  and  the 
rest  who  shall  be  judged,  and  will  give  them  a  part 
in  His  Ejngdom.     Since  undoubtedly  there  is   one   Ood, 
Who  as  He  guided  the  Patriarchs  along  His  own  pro- 
Rom,       vidential  ways,  so  He  justified  the  circumcision  by  fcuUh, 
"*     •      amd   the  undrcumcision  through  faith.     For  as  in  those 
who  came  first  we  were  prefigured  and  foretold,  so  they 


Fatricvrchs  and  Prophets  sowed,  Ohwrehreaps.    Joseph.   379 

in  tlieir  tnm  are  completelj  drawn  ont'  in  ns;  L  e.^  in 
the*  Charch ;  and  receive  their  reward  for  their  labours. 

Therefore  the  Lord  said   to   the  disciples^  Behold,  I  ^^.^-. 
souy  unto  you,  lAft  %up  your  eyes,  cmd  see  the  catmtries,  that    ^  j^  ' 
they  a/re  white  unto  the  harvest.    For  the  reaper  recei/veth  S.  John 
hoages,  amd  gathereth  fruU  unto  life  eternal:   thai  both  he^i-^ 
that  soweth  and  he  that  reapeth  may  rejoice  together.    For 
herein  is  the  true  saying.  One  soweih  and  another  reapeth. 
For  I  sent  you  on  to  reap  thai  on  which  ye  laboured  not : 
others  laboured,  a/nd  ye  entered  into  their  labour. 

Who  then  are  those  that  laboured,  who  ministered  to  The 
the  providences  of  Gk)d  ?    Clearly,  the  FatriarchB  and  Pro-  the  P». 
phets;  who  also  prefigured  our  fSuth,  and  spread  abroad  and 
in  the  earth  the  coming  of  the  Son  of  Gk)d,  Who  and  of  Jj^jSjpi' 


what  sort  He  shall  be:  that  the  men  who  were  to  <^i3ie^^^ 
afterwards,  having  the  fear  of  Gk)d,  might  easily  receive 
the  coming  of  Christ,  instructed  as  they  were  by  the 
Prophets. 

And  therefore  when  Joseph  had  come  to  know  thatJomh 
Maiy  was  with  child,  and  was  minded  to  put  her  away 
privily,  an  Angel  in  sleep  said  imto  him,  Fear  not  ^S.  Matth. 
take  unto  thee  Mary   thy  wife,  for  that  which  she  hath 
in  the  womb  is  of  the  Holy  Ghost.    And  she  shall  bring 
forth  a  Son  and  thou  shalt  call  His  Name  Jesus :  for  He 
shall  save  His  people  from  their  sins.     And  he  added, 
to  persuade  him.  Now  all  this  was  done,  thai  it  migJU^'^f 
be  fulfilled  which  was  spoJcen  of   the  Lord  by  the  Pro- 
phet,  saying.  Behold  a  Virgin  shall  conceive  in  the  womb, 
and  bring  forth  a  Bon,  and  His  Name  shall  be  called 
Emmamiel : — ^by  the  words  of  the  Prophet  reasoning  with  unfiiht 
him,  and  pleading  for  Mary:   pointing  out  her  as  the^be^ 
very  person  who  had  been  foretold  by  Isaiah,  the  Vir-^'^* 
gin  who  should  bring  forth  Emmanuel.    Whereby  Joseph 
being  moved,  did  both  take  unto  him  Mary  without  he-« 
sitation,  and  joyfully  shew  himself  ol)edient  in  all  the 
subsequent  bringing  up  of  Christ :  undertcJdng  the  jour- 
ney into  Egypt,  and  the  return  thence,  and  the  removal 

>  Defonnantur,  itcrvwowrat,  q.  d.    "dereloped." 


880         The  Eunuch  pre^taugJU  by  0.  T.  PropheU. 

m 

DooKi,  to  Nazaretlu  We  maj  add  that  such  as  knew  not  the 
ScriptoreB^  and  the  promise  of  Otod,  and  the  method  of 
Christ's  proceeding^  nsed  to  call  him  the  fiskther  of  the 
boy. 

For  this  cause  again^  the  Lord  also  Himself  in  Caper- 

8.  Luke  nanm  read  the  prophecies  of  Isaiah;  The  Spirit  of  (he 
Lord  %8  upon  Me,  wherefore  He  hath  anointed  Me,  He  sent 
Me  to  prea>ch  the  Ootpel  to  the  poor,  to  hdal  the  broken^ 
hearted,  to  preach  deliverance^  to  captives,  and  sight  to  the 
blind.    Declaring  also  Himself  to  be  foretold  bj  the  pro-* 

lb.  n.     phetoy  of  Isaiah^  He  said  nnto  them^  To  day  is  this  Scrips 
twre  fidJiMed  in  yowr  coo's. 
%  2.        On  this  acconnt  also  Philip,  having  foimd  the  Eunuch 

nudLioo  of  ^0  Queen  of  the   Ethiopians  reading  that  which  is 

ActiYiiL  written,  He  was  led  as  a  sheep  for  a  victi^n,  an^  as  a 
lamb  mthout  voice  b^ore  the  shearer,  so  He  opened  not 
His  mouth  :  in  humility  His  judgment  was  taken  away  ; — - 
and  whatever  else  the  Prophet  hath  gone  over  concerning 
Bis  Passion,  and  His  coming  in  the  flesh,  and  how  He 
was  dishonoured  bj  those  who  believed  Him  Qot: — ^rea- 
dily prevailed  on  him  to  believe  this  is  that  Christ  Jesus 
who  under  Pontius  Pilate  was  crucified,  and  8ufi*ered,  and 
'whatever  the  Prophet  foretold :  and  that  He  is  the  Son 
of  God,  who  gives  eternal  life  jonto  men.  And  as  soon 
as  he  had  baptized  him,  he  departed  from  him.  For 
nothing  else  was  wanting  to  him,  who  had  been  previ- 
ously instructed  by  the  Prophets.  He  was  not  ignorant 
of  God  the  Father,  nor  of  the  right  preparation  of  life, 
but  only  of  the  coming  of  the  Son  of  Gk)d;  which  being 

lb.  39.  made  known  to  him  in  short  space  of  time,  he  went  on 
his  way  rejoicing,  to  be  herald  of  Christ's  coming  in 
Ethiopia.  And  therefore  Philip  had  no  great  trouble  with 
him,  he  having  be^n  made  ready  to  his  hand  in  the  fear 
of  God  by  the  Prophets. 

And  on  this  account  again  the  Apostles,  in  gather- 

•  dUpotUUmem  ChrUti.  The  Transla-    dence  eoHCtrning  Christ.    E. 
tor  gave  u  altematiYe  renderings,  fn«-       ^  remisHonem,    The  Translator  gare 
thod  qf  Chritft  proceeding  and  provi-    remiseum  as  alternative  rendering.     £. 


Jews  knew  inpaH,  OentUes  had  all  to  learn.        881 

ing  the  lost  sheep  of  the  house  of  Israel,  addressed  them  S.  M«ttiu 
out  of  the  Scriptures^  to  prove  that  this  cmcified  Jesns  ^.  * 
is  Christ  the  Son  of  the  living  Grod,  and  wrought  on  a 
great  multitude— of  such)  that  is^  as  had  fear  ^towards  Aotsli. 
Grod^-^md  in  one  day  were  baptized  8,  and  4,  and  5,  000.     *^'  ^*  *• 
On  this  account  also  Paul^  being  the  Apostle  of  the   Chap. 
G^ntiles^  saith^  I  laboured  more  tha/n  they  aU.    For  to-   >  ,  * 
them  the  elementary  teaching  was  easy^  because^  you  see^  i  Cor.' 
they  had  Scriptare  proofs  and*  the  hearers  of  Moses  and  *^'    * 
the  Prophets  did  also  readily  receive  as  first-bom  from  ^ 
the  dead^  and  sa  Prince  of  the  Divine  life,  Him  Who  hud  all 
by  stretching  out   His  Hands  destroyed®  Amalek,  ^^^Sid^ 
brought  man  to  life  from  the  serpent's  wound  by  fidth**^  ^» 
which  was  in  Him.    Now  the  Gentiles  had  first  indeed 
to  be  instructed  by  the  Apostle  (as  we  have  explained  in 
the  preceding  Book)  how  they  should  depart  firom  the 
superstition  of  idols,  and  worship  one  God,  the  Maker  of 
Heaven  and  Earth,  and  framer  of  the  whole  creation ; 
and  how  He  hath  His  Son,  His  Word,  by  Whom  He 
established  all  things;  and  that  He  in  the  last  time  be- 
coming a  man  among  men,  did  both  reform  mankind^ 
and  destroy  and  vanquish  man's  enemy,  and  give  to  His 
own  creature  the  victory  over  him,  for  all  his  struggles. 
But  besides  this,   those  who  were   of  the  circumcision^ 
although  they  did  not  the  words  of  God,  as  being  de- 
spisers,  yet  were  they  warned  not  to   commit  adultery, 
not  to  fornicate,  not  to  steal  nor  cheat:   and  that  what- 
ever is  done  to  the  ruin  *  of  our  neighbours  is  bad  and  >  exter. 
is  hated  by  God.    Wherefore  also  they  readily  agreed  to  "virtoai 
keep  from  such  things,  because  they  had  been  so  taught.     J2?*^" 
But  the   Gentiles  had  to  learn  even  this  very  thing,     #  2. 
that  such  works  are  bad,  and  ruinous,  and  unprofitable, 
and  hurtful  to   the   doers   of  them.     Wherefore  it  was 
harder  work  for  him  who  had  received  the  Apostleship  of 
the  Gentiles,  than  for  such  as  preached  the   Son  of  God 
in  the  Circumcision.     For  they  were  helped  by  the  Scrip- 
tures, which  the  Lord  confirmed  and  fulfilled,  being,  when 

^  dhiolvehat.  The  Translator  gave  also    the  altematiYe  rendering,  ef{/0»5feif.    E« 


882  Undroumcisian  preceded  and  succeeded. 

Book  4.  He  came,  sncli  as  He  was  announced.  Bnt  here  it  was 
a  strange  sort  of  teaching,  and  a  new  doctrine,  that  the 

Ps.  zerL  Qode  of  the  nations,  so  fiur  from  being  Gods,  are  rather 
images  of  demons;  and  that  there  is  bnt  one  God,  who 

Eph.t  is  above  all  princedom  a/nd  dominion  and  power  Q/nd  every 
name  thai  is  named;  and  that  His  Word,  a  Person  na- 
turally invisible,  had  become  such  as  to  be  touched  and 

PhiL  iL  Been  among  men,  and  descended  even  wUo  death,  and  that 
the  death  of  the  Oross^;  and  that  such  as  belieye  in  Him 
shall  be  incorrtiptible  and  impassive,  and  receive  the  King* 
dom  of  Heaven.  And  these  things  were  preached  to  the 
Gentiles  in  discourse  without  scriptures:  wherefore  thej 
did  work  harder  who  preached  to  the  Gentiles.  And 
again  the  faith  of  the  Gentiles  is  shewn  to  be  the  more 
noble,  in  that  they  attain  the  word  of  God  without  in- 
struction in  letters. 

xxv'       ^^'  ®^  ^*  behoved  the  sons  of  Abraham,  whom  Gbd 

*  I '   raised  up  unto  him   from   the   stones,  and   created,  to 

stand  by  him,  made  as  he  was   the  chief  and  harbin- 

Rom. ir.  ger  of  our  faith;   who  also  received  the  Testament  of 

Both  A-  Circumcision,  after  that  justification  of  faith  which  had 

iion«*°"  been  in  his  uncircumcision :  that  both  Testaments  might 

lb.  12.     be  prefigured  in  him ; — that  he  might  become  the  father 

of  all  who  follow  the  Word  of  God,  and  endure  to  be 

strangers  in  this  world,  i.  e.,  of  those  who  from  among 

the  circumcision,  and  of  those  who  from  the  uncircum- 

Eph.  it    cision  are  faithful:  as  Christ  also  is  the  chief  Oomer  Stone, 

upholding  all  things,  and  gathering  into  the  one  &ith  of 

Abraham  those  who  out  of  either  Testament  are  meet 

for  the  building  of  Gt)d. 

But  whereas  this  fedth  which  exists  in  the  state  of 
nucircumcision  was  made  both  the  first  and  the  last,  as 
uniting  the  end  with  the  beginning:  for  before  circumci- 
sion it  was  in  Abraham,  and  in  the  other  just  men  who 
pleased  God,  as  we  have  pointed  out;  and  again  in  the 
last  times  it  arose  among  mankind  by  the  coming  of  the 

'  Bui  here  it  was  a— thai  the  Death    (Vol.  ii.  446)  from  the  ofUdted  Ml. 
^ihe  Cross.    These  words  are  cited  by    Add.  12167*    ^* 
oeverus  and  are  giyen  by  Mr.  Harvey 


20. 


Bca/rUt  ihread  the  Pasrion.    The  Olmrch  reaps.     383 

Lord: — Gircnincision  on  tlie  other  hand  and  the  Law  of 
works^  occnpied  the  intermediate  times. 

This  is  shewn  lypicallj^  as  bj  many  other  things^  so     $  2. 
also  especially  by  Thamar^  Jndas'  son's  wife^  in  that^  when 
she  had  oonoeived  twins^  one  of  them  first  pnt  forth  his 
hand^  and  the  midwife  thinking  it  the  firstborn^  bonnd 
some  scarlet  for  a  token  on  his  hand.    This  being  done^  Q^n. 
and  he  having  drawn  away  his  hand^  his  brother  Fhares  89»  89. 
came  ont  first ;  and  so,  second  in  order,  he  on  whom  the 
scarlet  was,  Zarah :   the  Scriptore  clearly  revealing  both  ZirA  a 
that  people  which  hath  the  scarlet  sign,  namely  the  faith  vSk 
which  is  in  nncircnmcision,  first  shewn  prophetically  in  the  ^^loo- 
Patriarchs,  afterwards  withdrawn  that  his  brother  might SgL?w 
be  bom ;  and  so  afterwards  in  the  second  place  him  that 
was  firstborn:   who  was  known  by  the  token  of  scarlet 
that  was  npon  him,  which  is  the  Passion  of  the  Just  One 
figured  from  the  begimdng  in  Abel,  and  d^cribed  by 
the  Prophets,  but  perfected  in  the  last  times  in  the  Son 
of  God. 

For  it  was  meet  that  while  some  things  shonld  be  fore-     (  3. 
told  in  a  fatherly  way  by  the  Fathers,  others  shonld  be 
typified  in  a  legal  way  by  the  Prophets,  others  again 
should  be  folly  traced  after  the  delineation  of  Christ,  by 
those  who  have  received  adoption.    But  all  are  shewn 
forth  in  one  Ood.     For  Abraham  being  one,  figured  in 
himself  the  two  Testaments,  wherein    some  sowed  and 
others  reaped :   For  herein,  saith  He,  ia  the  saying  true,  8.  John 
It  18  one  people  who  sowethj  and  another  which  shall  reap;  ^ 
yet  one  only  God,  vouchsafing  unto  each  what  is  fitting, 
to  the  sower  seed,  to  the  reaper  bread  for  eating.    Just 
as  it  is  one  who  plants  and  another  who  waters,  but  one  i  Cor.  ffi. 
who  giveth  the  increase,  even  Ghd,    Thus  the  Patriarchs 
and  Prophets  sowed  abroad  the  word  concerning  Christ; 
but  the  Church  reaped,  i.  e.,  gathered  in  the  firuit. 

Wherefore  they  also  themselves  pray  to  have  a  taber- 
nacle within  her;  as  Jeremiah  saith.  Who  will  gvue  me  tn.Jer.ix. 8 
the  xvildemess  the  last  habitation  ?    that  both  he  that  sow- 
eth  and  he  that  reapeth  may  rejoice  together  in  the  King- 


884     Beripture,  Treaswre  hUfrom,  Jews,  emichmg  ua, 

» 

Book  L  dom  of  GhriBt^  Who  is  present  with  all  those^  in  -whom 
Gk)d  hath  been  well  pleased  from  the  beginnings  gprant- 
ing  nnto  th^m  the  Presence  of  His  Word. 
Chap.       If  a  man  therefore  read  the  Scriptures  attentivelj^  he 
^y^  will  find  in  the  same  the  word  concerning  Christy  and 
^    *     the  prefiguring  of  the'  New  Galling.     For  Christ  is  the 
S.  Matth.  treasure  hid  in  the  field — ^i.  e.^  in  this  world :  for  the  field 
f^'^    is  the  world: — and  Christ  in  the  Scriptures  is  a  hidden 
treasure^  because  He  was  indicated  by  types  and  para- 
bles.   Wherefore  what  relates  to  Him  as  Man  could  not 
be  understood^  before  the  fulfilment  of  the  predictions 
had  arrived;  which  is  the  Coming  of  the  Lord.    And 
Dan.  xii.  therefore  it  was  said  to  the  Prophet  Daniel^  Hide  awwy 
the  discou/rseSf  <md  seed  the  Booh  iMvtU  the  time   of  the 
conewmmaiion : — vmiil  mcmy  shcM  lea/m,  and  knowledge  be 
Ih.7.       completed.    For  in  the  Urns  when  the  dispersion  shall  he 
accomplished,  they  shall  know  <M  these  thmgs.    Yea^  and 
^.zxiii.  Jeremiah  saith^  In  the  last  days  they  shall  know  them. 
Prophecy      Because  every  prophecy,  before  the  event,  is  a^  riddle 
^not  "  c^d  A  strife  unto  men:  but  when  the  time  is  come,  and 
2^1^'     the  thing  foretold  takes  place,  then  it  admits  of  the  most 
exact  commentary.     And  therefore  the  Law  at  this  pre- 
sent time,  when  read  by  Jews,  is. like  a  mere  legend, 
for  they  have  not  that  which  is.  the  comment  on  all  that 
is   there,  viz.,  the   coming   of  the  Son  of  Gbd  as  Man. 
The  hid    But  when  read  by  Christians,  it  is  a  treasure,  hidden  in- 
makoTui  ^^^  ^  ^  field,  but  to  them  disclosed  by  Christ's  Cross, 
-  and  made  plain;  which  also  enriches  the  minds  of  men, 
and  sets  forth  the  wisdom  of  Gt)d,  and  declares  TTig  pro- 
vidential dealings  with  man,  and  shadows  beforehand  the 
Kingdom  of  Christ,  and  anticipates  the  preaching  *  of  the 
heritage  of  the  holy  Jerusalem ;    it  announces  dso,  that 
man  loving  God  shall  improve'  so  far,  as  even  to  see 
God,  and  hear  His  speech,  and  from  the  hearing  of  what 
He  saith  come  to  be  so  highly  glorified,  that  others  shall ' 

*  praetHmgeUumt.    The  Translator       ^frqficiat.  The  Translator  gives  alao 
giTes  also  the  rendering,  anHcipaiet  the    the  rendering  attain.    £. 
good  nttos.    E. 


wise 


Thte  Frie$U  to  befoUowed,  Heretics  shunned.    Their  lot  385 

not  be  able  to  look  steadily  on  the  fade  of  bis  gloiy :  as 
is  said  bj  Daniel,  That  men  of  understanding  shaU  shine  Dan*  ziL 
as  {he  brightness  of  the  firmament,  and   there  shaU  be  of 
many  righteous  men  as  it  were  stars  for  ever  and  ever. 

Therefore,  as  we  have  shewn,  if  a  man  read  the  Scrip« 
tnres   (for  so  the  Lord  also  discoursed  nnto  His  Disci- 
ples after  His  resurrection  firom  the  dead,  shewing  them 
firom  the  same  Scriptures,  that  Christ  should  suffer,  ands.hvk9 
enter  into  Mis  Glory,  and  that  in  His  Name  remission  ofih.it. 
sins  should  be  preached  in  the  whole  world)  :   he  will  be 
even  a  perfect  disciple,  and  like  vnto  a  householder,  who  8.  Matth. 
bringeth  out  of  his  treasure  things  new  and  old. 

Wherefore  we  should  hearken  to  those  Presbyters  who     §  2. 
are  in  the  Church;  those  who  have  their  succession  firom^^^^ 
the  Apostles,  as  we  have  pointed  out;   who  with  ^^^^rih^^iSe^ 
succession  in  the  Episcopate  received  a  sure  gift  of  the  lowed. 
Truth,  at  the  good  pleasure  of  the  Father  :  but  the  rest,  to  be 
who  withdraw  from  the  primitive  succession,  and  gather    *""* 
in  any  place  whi^tever,  we  must  hold  in  suspicion,  either 
as  heretics  and  evil  minded';  or  as  making  division,  and 
lifted  up,  and  pleasing  themselves;   or  again  as  hypo- 
crites, BO  behaving  for  gain  and  vain  glory's  sake.    But 
all  these  have  fallen  from  the  truth. 

And  as  for  the  Heretics,  offering  as  they  do  strange 
fire  at  the  Altar  of  Gbd,  i.   e.,  strange  doctrines,  they 
shall  be  burned  up  by  fire  from  Heaven,  as  Nadab  and  her*  x. 
Abihu.     But  such  as  rise  up  against  the  Tiruth,  and  stir  ihie' lot 
up  others  to  oppose  the  Church  of  Gbd,  remain  in  the^)^o^ 
lower  regions,   swallowed  by  an  eddy  of  the  earth:   «w5?Sh* 
Korah,  Dathan  and  Abiron  and  their  party.     And  such 
as  rend  and  part  in  sunder  the  unity  of  the  Church  re- 
ceive from  Gk)d  the  same  punishment  as  Jeroboam. 

But  those  who  are  counted  indeed  by  many  as  Pros-  $  3. 
byters,  yet  are  slaves  to  their  own  pleasures,  and  prefer  pricsti 
not  the  fear  of  God  in  their  hearts,  but  harass  others  JJJ^ 
with  reproaches,  and  are  elated  with  the  pomp  of  that  ^ore 


God 


f  malae  tenUntive.    The  Translator    wrwg  ht  doctrine.    E* 
gave  alao    the  altematiYe    rendering, 

CC 


886    Priests  bad  and  good.    Praise  of  Moses,  Scmud, 

Booxi.  original  grants  and  do  ill  in  secret  and  aaj,  No  mail 

seeih  ns ;  will  be  rebnked  by  the  Word,  Who  jndges  not 

by  ffdr  shew,  nor  looks  to  the  coantjBnance,  bnt  upon 

the  heart:  and  they  wilt  have  those  words  said  to  them 

Hilt       which  were  spoken  by  the  Prophet  Daniel:  0  seed  of  Oa- 

naan,  a/nd  not  of  Judah,  beauty  haJth  beguiled  thee,  and 

lb.  68,     lust  hath  turned  thy  heart  upside  dawn :   0  thou  grown 

old  in  evil  days,  now  are  thy  sins  come  upon  {hee  which 

thou  didst  work  before,  in  judging  unrighteous  judgments; 

and  the  irmoceni  thou  didst  condemn,  but  didst  free  the 

guilty,  wJiereas  the  Lord  saith,   The  im/nocent  and  righte* 

ous  shaU  thou  not  slay.    Of  whom  the  Lord  also  said, 

8.  Luke   But  if  the  evil  servant  say  in  his  heart,  My  Lord  delays 

46.'    '     eth,  a/nd  begin  to  beaJt  the  servamJts  a/nd  handmaids,  and 

to  eaJt  and  drmk  and  to  be  diiinken :  the  Lord  of  that  ser^ 

vamt  wiU  come  vn  a  day  when  he  hnoweth  not,  and  in  an 

hour  when  he  doth  not  expect;   amd  wiU  out  him  asunder, 

and  set  his  portion  with  ihe  unbelievers. 

i  4.        From  all  such  then  we  most  withdraw:  and  cleaye  to 

dMTe  to  those  who  both  gfuard,  as  we  said  before,  the  doctrine  of 

s^^^d  the  Apostles,  and  with  their  order  as  Presbyters  exhibit 

Priefti     sound  speech  and  conversation  without  oiSence,  for  the 

confirmation  and  reproof  of  the  rest.    As  Moses,  to  whom 

Was  entrusted  so  high  a  command,  relying  on   a  good 

Num.      conscience,  purged  himself  before  Gk)d,  saying,  I  have  not 

in  inordinate  desire  taken   anything  of  any  one  of  them, 

neither  have  I  done  Juxrm  to  amy  of  them. 

As  Samuel,  so  many  years  a  judge  of  the  people,  and 
governing  Israel  without  any  arrogance,  did  in  the  end 

K».   ""^^  ^°^®^'  ^y^»'  ^  ^f  '^  "^^  eon^ersadion  in  your 
sight  from  my  first  age  untU  now :   answer  me  before  Qod 

and  before  His  Anointed,  of  which  of  you  have  1  received 

ox  or  ass,  or  whom  have  I  domineered  over,  or  whom  have 

I  oppressed;   or  if  I  have  received  from  any  man^s  hand 

a  gift  to  win  favour ^  or  a  sandal^  say  it  against  me,  and 

I  wiU  restore  U  unto  you.    And  when  the  people  had 

n>.4.       said.  Thou  hast  neither  domineered  nor  oppressed  us,  nor 

hast  thou  received  aught  from  any  m^n's  hand;  he  called 


8.  'Paul:  of  good  PnesU.     One  died.  387 


iihe  Lord  to  witness/  sayings  Ths  Lord  is  uninees,  and  Sia  lb.  6. 
AnokUed  is  iminesa  iJUs  day,  that  ye  Juwe  found  nothing 
Ai  my  hand.    And  they  said  unto  him,  He  is  witness. 

Ab  Paul  also  the  Apostle,  being  of  good  oonsoience^ 
made  his  plea  to  the  Corinthians.  For  we  are  not  as  tHe^Coi.^ 

•  17 

masiy,  making   merchandise  of  the  word  of  Ood,  hut  of 
sincerity,  hut  of  Ood,  before  Ood  speak  we  in  Christ :  ii;0  lb.  tIL  2. 
h(we  wronged  no  ma/n,  we  home  corrupted  no  man,  we  have 
defrauded  no  man. 

Of  such  Presbyters  the  Church  is  the  nurse ;  of  whom    §  5. 
also'  a  Prophet  saith,  I  will  give  thy  princes  in  peace,  and  Inubu 
ihy  Bishops  in  righteousness.     Of  whom  alao  the  Lord 
stud.  Who  then  u^ill  be  a  faithful  stewa/rd^,  good,  and  wise,  ^^^^ 
whom  the  Lord  will  set  over  his  household,  to  give  them  poT"  48. 
Uons  of  meal  in  season  ?    Blessed  is  that  servant  whom  the 
Lord  when  He  cometh  shall  find  so  doing. 

Now  where  one  may  find  snch,  Paul  teaches,  saying, 
Ood  hath  set  in  tlie  Ohwrch,  first  Apostles,  then  Prophets,  i.por. 
tJfirdly  Teachers.    Then,  where  the  Lord's  free  gifts  are 
s^t,  there  we  must  learn  the  Truth :  with  those  who  have  ^^ 
the  Church  succession  from  the  Apostles,  and  what  makes  Tnxth 
np  a  sound  and  irreproachable  conversation;  and  p^ty^^^ii 
aind  incorruption  of  discourse  is  known  to  abide.    Por^J™ 
these  both  guard  that  Fadth  of  ours,  the  object  of  which 
is  one  OtoA,  Who  made  all  things:  and  increase  that  love 
which  points  to  the  Son  of  God,  Who  hath  done  so  great 
works  of  providence  for  us:  and  expound  to  us  the  Scrip- 
tures without  any  danger,  neither  blaspheming  God,  nor 
dfehonourmg  Patriarchs,  nor  despising  Prophets. 

As  I  have  heard  from  a  certain  Presbyter,  who  had  SSy\\ 
heard  from  those  who  had  seen  the  Apostles,  and  from     *  |,  * 
their  scholars : — that  it  is  enough  for  the  ancients  to  be  ^^t  . 
reproved  as  they  are  by  the  Scriptures  for  what  they  did  priest 
without  counsel  from  Uie  Spirit.     For  God  being  no  re-  God's 
specter  of  persons,  upon  things  not  done  to  His  plea-  j[!i^,S|^ 
sure.  He  brings-  such   reproof*  as   is  suitable.    Li   the»gdof 

^  aetor.    The  Translator  giyes  also       *  correptionem.   The  Translator  ^Tei 
the  rendering,  agent,    £.  also  the  rendering,  tebuke.    E. 

0  C  2 


Their  fa/uU$  told  us  that  we  may  learn.  891 

oiir  sins^  but  find  ourselyes  shut  oat  of  Bis  Kingdom. 
And  to  this  he  referred  Paul's  saying.  For  if  He  epaared  g«n-  ^ 
not  ihs  natwral  brcmches,  lest  haply  He  spare  not  either 
thee,  who  bevng  a  wild  oUve  tree,  wast  grafted  into  the  fat-  ^*  ^^' 
ness  of  the  oUvOf  and  made  partner  in  the  fairness  thereof 

In  like  manner  again  the  transgressions  of  the  people,  §  3. 
yon  see,  are  written  down,  not  for  their  sake  who  did 
then  transgress,  but  for  onr  rebuke,  and  that  we  might 
kn6w  that  it  is  one  and  the  same  Gbd,  against  whom  they 
sinned,  and  against  whom  sin  even  now  certain  of  those 
who  say  they  haye  believed.  And  this  again,  he  said, 
the  Apostle  did  most  clearly  point  out,  saying  in  the 
Epistle  to  the  Corinthians,  For  I  would  not  have  you^^j^'^ 
ignoranty  brethren,  that  our  Fathers  were  all  under  the 
doudy  and  all  were  baptized  unto  Moses  in  the  doud  cmd 
in  the  sea;  all  did  eat  the  same  spiritual  meaJty  and  all 
dra/nk  the  samte  spiritual  drink:  for  they  drarik  of  that 
spiritual  Rock  which  attended  on  them,  ar^  the  Bock  was 
Christ,  But  with  the  groaler  part  of  them  Ood  was  not 
well  pleased,  for  they  were  overthrown  in  the  wilderness. 
These  things  were  for  a  figure  of  us,  thai  we  should  not 
be  lusters  after  evil  things,  as  they  also  lusted:  neither 
be  ye  idolaters,  as  were  some  of  them:  as  it  is  written. 
The  people  sal  down  to  eat  and  drink,  and  rqse  up  to  play. 
Neither  let  us  commit  fomicalion,  as  soms  of  tbem  com- 
mitted, and  fell  in  one  day  three  and  twenty  thousand* 
Neither  let  us  tempt  Christ,  as  some  of  them  tempted,  and 
perished  by  serpents.  Neither  murmur  ye,  as  soms  of  them 
murmmred,  and  perished  by  the  destroyer.  Now  all  thsse 
things  happened  unto  them  in  figure;  and  they  were  writ- 
ten  for  our  admonition,  on  whom  the  end  of  tlis  ages^  halh 
corns.  Wherefore  let  him  that  thinketh  he  standefh  take 
heed  lest  he  fall,  ^        . 

Whereas  therefore  the  Apostle  declares,  in  a  way  which     %  4. 
admits  not  of  doubt  or  gainsaying,  that  it  is  one  and 
the  same  God,  who  both  judged  the   things  which  then 
w^re,  and  searches  out  those  which  now  are,  and  since 

i  teeulorum = Mywy,  The  Translator  gave    alao'  the  ooznmon  rendexlDg,  worldt,  E. 


892      Boih  of  old  and  now  too,  The  ohosen  are  few. 

Book 4.  be  tells  US  the  pttrpose  of  their  being  set  down:  un- 
learned and  daring  and  senselefiB  withal  are  all  those 
preyed  to  be^  who  take  occasion  from  the  sin  of  them 
of  old  time^  and  the  disobedience  of  the  greater  part  of 
them^  to  affirm  that  their  God  (who  is  also  the  Maker 
of  the  world,  and  is  in  decay)  is  a  different  Being  from 
the  Father  taught  by  Christ,  and  that  it  is  this  latter 
who  is  mentally  received  by  every  one  of  them.  Be- 
cause they  consider  not,  that  as  in  that  case  Gk>d  was 
not  well  pleased  with  the  greater  part  of  them,  being 
8.  Matdi.  sinners,  so  also  in  this  case  mamf  aire  caUed  but  few 
chosen:  as  among  them  the  unjust  and  idolaters  and 
fornicators  lost  their  life,  so  also  among  us.  For  both 
the  Lord  proclaims  that  such  are  sent  into  the  eternal 
ICot.tL  fire,  and  the  Apostle  saith.  Know  ye  not  Hiat  the  un^ 
'  *  righteous  shall  not  inherit  the  Kingdom  of  Oodt  Be  not 
deceived :  neither  fomieaJtors,  nor  idolaters,  nor  ad/aUerers, 
nor  effemmate,  nor  sw^  as  defile  themsehes  with  mamkind, 
nor  thieves,  nor  covetous,  nor  drwnJcards,  nor  revHers,  nor 
extortioners,  shall  possess  the  Kingdom  of  Ood. 

And  in  proof  that  he  said  this  not  to  those  who  are 

without,  but  to  us,  lest  we  be  cast  out  of  the  Kingdom 

of  God,  for  doing  some  such   thing,  he  hath  subjoined, 

lb.  11.     And  these  things  ye  indeed  were :  but  ye  are  washed,  but 

ye  a/re  0tvn6tijied  in  the  Name  of  ovr  Lord  Jesus   Christ 

a/nd  by  the  Spirit  of  ovr  Ood> 

Now  as        And  as  in  that  case  those  were  condemned  and  cast 

Life  to     out,  who  did  evil,  and  led  the  rest  astray,  so  in  this 

doom  to'  case  also  the  very  eye  is  dug  out  which  gives  offence, 

the  bad    ^^^  ^i^^  foQjj^  gjid  the  hand,  that  the  rest  of  the  body 

lb.  T.  11.  perish  not  alike.    And  we  have  it  ordained.  If  any  is 

named  a  brother  who  is  a  fornicator,  or  copetous,  or  on 

idolater,   or  a  eahmmiator,  or  drunken,  or  cm  extortioner, 

with  such  a/n  one  not  even  to  take  food.     And  again  the 

Eph.T,    Apostle  saith.  Let  no  man  deceive  you  with  vain  words: 

'  ^'        for  becatuse  of  these  things  cometh  the  wrath  of  Qod  upon 

the  children  of  unbelief    Be  not  ye  then  partakers  in  tJiem. 

And  as   then  the  condemnation  of  them   that   sinned 


The  vengeance  of  old  shadows  that  to  come.         393 

imparted  iieelf  also  to  the  rest^  in  that  they  were  pleased 
with  them^  and  they  held  converse  together :  so  here  also 
a  lUUe  leafven  corrupteOt  ihe  whole  mass.  ICor.r* 

And  as  there  Gk>d's  anger  came  down  against  the  nn- 
righteons,  here  also  saith  the  Apostle  in  like  manner.  For  Rom.  t 
the  Wrath  of  Chd  shall  be  revealed  from  heaven  vpon  all^ 
the  impiety  and  wnrighieousness  of  those  who  hold  the  truth 
in  unrighteousness. 

And  as  there  npon  the  Egyptians,  who  were  pnnishing 
Israel  nnjnstly,  vengeance  from  God  took  place,  so  here 
also;  since  both  the  Lord  saith.  And  shall  not  Ood  a/venge  s.  Lnka 
His  own  elect f  whosoever  cry  unto  Him  day  and  night  f    Yea  gj"'  ' 
I  say  unto  you,  He  will  a/venge  them  speedily : — and  the 
Apostle  in  the  Epistle  to  the  Thessalonians  declares  as 
follows :  Since  U  is  a  righteous  thing  with  Ood  to  repay  re-  s  Then. 
compence  to  them  that  trouble  you,  and  to  you  who  are  trou- 
bled, rest  with  us,  in  the  revdaUon  of  our  Lord  Jeeus  Christ 
from  Heaven  with  the  Angels  of  His  Might,  and  in  aflame 
of  fwe,  to  take  vengeance  on  those  who  hnow  not  Ood,  and 
on  those  who  obey  not  ike  Oospel  of  ovr  Lord  Jesus  Ohrist : 
who  also  will  pay  eternal  penalties  of  destruction  from  the 
face  of  the  Lord,  and  fivm  the  glory  of  His  Power,  when 
He  shall  have  corns  to  be  magnified  in  His  Baints,  and  to 
be  admirable  in  all  who  have  believed  in  Hvm. 
.  Both  here  therefore  and  there  is  the  same  righteons-x    chap« 
ness  of  Grod  in  maintaining  Ood's  caase.     There  indeed  ^^XIll* 
it  is   done   typically,  and  for  a   certain  time,  and  with  q^ 
comparative  moderation,  but  here  truly,  and  for  ever,  and  yi^^qx 
more  severely.     For  the  fire  is  eternal  j   and  the  anger  erer 
of  Grod  which  shall  be  revealed  from  Heaven  from  the 
Countenance  of  our  Lord  brings  a  greater  penalty  on 

those  who  incur  it :   as  David  also  saith,*  But   the  coun*  Pt. 

.  *_■  YA 

tenance  of  the  Lord  is  vpon  them  thai  do  evU,  to  destroy 
the  memory  of  them  from  the  earth.  This  being  so,  the 
Elders  used  to  declare  those  persons  to  be  very  sense- 
less, who  upon  what  befel  (rod's  disobedient  people  of 
old  try  to  bring  in  another  Father :  objecting  the  great 
things  which  the  Lord  when  He  came  had  done  to  save 


894  In  the  N.  T.  tlie  gifts  greater,  the  diUids  more  sirmgenL 

Book  4,  ihose  who  reoeiyed  ,Him^  in  His  pity  for  them ;  bnt  say- 
ing nothing  of  His  judgment  and  of  all  that  is  to  hap- 
pen to  sndi  as  have  heard  His  Words  and  not  done 
S.Miittfa.  tiiem;  and  how  it  were  good  for  them  if  they  had  not 
lb!z.%.  heen  bom :  and  how  it  shall  be  more  tolerable  for  Sodom 
and  Gomorrah  in  the  judgment  than  for  that  city  which 
received  not  the  words  of  His  Disciples. 
^  2.        ^or  as  in  the  New  Testament  tiie  faith  of  men  to- 
wards Grod  is  amplified,  receiving  as  an  additional  ob- 
« ftddHft.  ject  ^  the  Son  of  Qod,  that  man  may  even  become  par- 
^'^^^"^  taker  of  God:  so  is  the  exactness  also  of  his  behaviour 
amplified,  in  that  we  are  bidden  to  abstam  not  only  firom 
evil  deeds,  but  firom  the  very  thoughts,  and  firom  idle 
words,  and  empty  discourses,  and  scurrilous  sayings.     So 
'  again  the  punishment  of  such  as  believe  not  the  Word 
of  Gt>d,  and  despise  His  coming  and  turn  backward,  is 
extended :  in  that  it  is  made  not  only  temporal,  but  like- 
wise eternal.     For  to  whomsoever  the  Lord  shall  say,  De^ 
lb.  xxT.  part  from  Me,  ye  cursed,  into  perpetual  fire, — ^those  will  be 
for  ever  condemned:  and  to  whomsoever  He  shall  say, 
l^^     Oome,  ye  blessed  of  My  Father,  receive  the  inheritance  of 
the  Kingdom  which  is  prepared  for  you  for  ever,  these  re- 
ceive the  Ejngdom,  and  go  on  profiting  for  ever;   there 
being  one  and  the  same  God  the  Father,  and  Hih  Word, 
always  present  with  mankind,  though  His  arrangements  be 
various,  and  His  doings  many :  who  both  saves  firom  the 
beginning  those  who  are  saved  (for  they  are  such  as  love 
Otod,  and  in  their  several  kinds  follow  the  Word  of  God), 
and  passes  judgment  on  those  who  are  judged,  on  such, 
I  mean,  as  forget  Qtod,  and  are  blasphemers  and  trans- 
gressors of  His  Word. 
I  S.        And  in  fik^t*  these  vory  heretics,  whom  we  have  before 
arSd"    mentioned,  have  forgotten  themselves :  accusing  the  Lord, 
^food  in  whom  they  say  they  believe.    For  what  things  -^cy 
dl»yt     stigmatize  in  Gk>d,  in  His   temporal  judgment  at  thab 
StpSSr    time  on  tiie  imbelieving— how  He  smote  the  Egyptians, 
SaST"*  ^^^  saved  the  obedient : — these  same  will  fall  back  on 
our  Lord  just  as  much,  in  His  judging,  and  that  for 


2%6  sa/ved  saved,  yet  through  loss  of  the  lost.  805 

ever,  thoBe  whom  He  judges,  and  forgiving  for  ever  those 
whom  He  forgives;  and  it  will  be  fonnd,  according  to 
their  way  of  speaking,  that  He  became  the  cause  of  ex« 
treme  sin  to  those  who  laid  hands  on  Him  and  pierced 
Him.  For,  had  He  not  so  come,  of  course  thej  had 
not  become  the  murderers  of  their  Lord;  and  had  Ho 
not  sent  Prophets  to  them,  they  had  not  of  course  kill- 
ed them;  and  Apostles  too  in  like  manner. 

Those  therefore  who  cast  in  our  teeth  and  say,  God 
oould  not  save  His  people  without  the  Egyptians  being 
smitten,  and  drowned  in  the  sea  as  they  were  following 
after  Israel : — ^will  be  met  by  this  answer :  We  then  could 
not  be  saved,  without  the  Jews  becoming  murderers  of 
the  Lord  (which  was  to  themselves  the  loss  of  eternal  life) ; 
nor  without  their  slaying  the  Apostles  and  persecuting  the 
Church,  and  so  falling  into  the  abyss  of  wrath.  For  as 
they  by  the  Egyptians',  so  we  too  by  the  Jews'  blindness 
have  received  salvation ;  the  Lord's  death  being  surely  the 
condemnation  of  those  who  crucified  Him,  and  believed 
not  His  coming,  but  the  salvation  of  such  as  believe  in 
Him.  And  so  the  Apostle  speaks  in  the  2nd  Epistle  to 
the  Corinthians,  For  we  a/re  unto  Ood  a  sweet  savour  o/?Co'«2- 
Christ,  both  in  them  that  are  sa/oed  a/nd  in  them  that  per" 
ish;  to  some  indeed  a  savov/r  of  death  unto  death,  amd  wnto 
some  a  scuvour  of  life  %mto  life.  To  whom  then  is  He  a 
savour  of  death  unto  death,  but  to  those  who  believe  not, 
and  are  not  subject  to  the  Word  of  (Jod  f 

And  who  are  those  who  in  that  other  time  also  gave 
themselves  over  unto  death?  Those  of  course  who  be-* 
lieve  not,  and  are  not  subject  to  God.  And  again ;  Who 
are  saved,  and  have  received  their  inheritance?  Those 
surely  who  believe  God,  and  keep  their  love  towards 
ELim;  as  Caleb  the  son  of  Jephone,  and  Jesus  the  son 
of  Nave,  and  the  harmless  children,  who  had  no  thought 
even  of  wickedness.  Who  again  in  our  case  are  those 
who  are  saved,  and  who  receive  eternal  life  ?  Is'  it  not 
the  lovers  of  God,  and  believers  of  His  promises,  and 
such  as  have  become  children  in  malice  ? 


896  Sew  Oad  Jiardened  PharaoVs  heart* 

3ook4.      Bnt  ''  Grod^^  say  they,  ''hardened  the  heart  of  Fharaoh 
-^fS'  and  of  his  servants/'    Plainly  they  who  bring  this  as  a 


A  YT'  charge  do  not  read  in  the  Gospel^  where  npon  the  dis- 

S.  Mattfa.  oiples  asking  oar  Lord^  Why  spedkett  Thou  to  {hem  in 

S.  Luke  parahlee,  the  Lord  answered^  Beca/uae  unto  you  U  ia  gwen 

to  know  the  mystery  of  the  Kingdom  of  Heaven;   but  to 

(hem  I  epeak  in  parahlee,  that  seeing   ihey  m^  not  see, 

and  hearing   they   may  not  hear^  understanding  nu»y  not 

^;..^*^  imderstand :  that  in  respect  of  tliem  may  be  fuLfUed  the 

Ib/u.     prophecy   of  Esaias  which  saithj  Make  the  heart  of  thie 

people  fatj  and  stop  {heir  earsj  and  blind  their  eyes.    But 

lb.  16.     blessed  are  your  eyes,  which  see  the  things  that  ye  see; 

and  your  ears  which  hear  the  things  which  ye  hear.    For 

it  is  one  and  the  same  God^  who  brings  indeed  blindness 

on  such  as  believe  not^  bnt  set  Him  at  nought ; — (as  the 

Snn^  who  is  His  creature^  doth  to  those  who  through 

some  infirmity  of  their  eyes  cannot  look  steadily  on  his 

light) ; — ^bnt  to  such  as  believe  and  follow  Him^  He  yonch- 

safes  fuller  and  larger  illumination  of  mind. 

According  then  to  this  way  of  speaking,  the  Apostle 
8  Cor.  IT.  also  saith  in  the  2nd  to  the  Corinthians.  In  whom  Ood 
haih  blinded  the  minds  of  the  unbelievers  of  this  world, 
{hat  the  light  of  the  Oospel  of  the  glory  of  Christ  may  not 
Rom.L    shine.    And  again  in  that  to  the  EU)man8:  And  cu  they 
did  not  think  meet  to  have  Ood  i/n  their  knowledge,  Ood 
gave  them  over  to  a  reprobaie  mind,  to  do  {hose  things  which 
are  not  convenient.    But  in  the  2nd  to  the  Thessalonians 
8  Then,   be  saith  expressly,  speaking  of  Antichrist,  And  {herefore 
li.  11, 18.  .g^^  shall  send  them  a  working  of  error,  {hat  they  may  66- 
lieve  a  lie;  that  they  may  all  be  condemned^  who  believed 
not  the  truth,  but  consented  unto  iniquity. 
§  2,        If  therefore  even  in  our  time,  all  those  of  whom  Gk>d 
knoweth  that  they  will  not  believe  (as  He  knoweth  all 
beforehand)  are  given  over  by  Him  to  their  own  unbe- 
lief, and  if  He  turn  away  His  Face  from  that  sort  of  peo- 
ple, leaving  them  in  the  darkness  which  they  have  pho- 
sen  for  themselves;   what  wonder  if  at  that  time  also, 

k  judictntwr.  The  Traaslator  gave  also    the  altenutiTe  rendering,  judged.    E. 


The  spoiling  the  EgypUd/ns  how  U  teaehee  us*      897 

wliereas  Pharaoli  with  those  around  him  would  never  be-*piimnoh 
lieve.  He  gave  them  over  to  their  own  infidelity?    ^  given  over 
the  Word  speaks  firom  the  Bush  to  Moses :    But  I.  know  Exod.  liL 
th<U  Pha/raoh  King  of  Egypt  will  not  let  you  go,  except 
with  a  strong  hand.    And  in  what  sense  the  Lord  spake 
in  parables^  and  caused  blindness  to  Israel^  that  seeing 
they  might  not  see^  because  He  knew  their  unbelief^  in 
the  same  sense  He  likewise  hardened  the  heart  of  Pha- 
raoh^ so  that  he^  seeing  that  it  is  the  finger  of  Ood  which  iktuL 
leads  out  the  people^  might  not  believe^  but  be  cast  head-  ^^* 
long  into  the  sea  of  infidelity;   imagining  that  their  de- 
parture takes  place  by  magical  efficacy,  and  that  the  Bed 
Sea  did  not  by  the  power  of  God  furnish  the  people  with 
a  way  across^  but  that  it  is  so  ordered  by  IJature. 

Those  again  who  upbraid  and  charge  us  with  the  cir-   qh^p. 
cumstance,  that  the  people  by  command  .of  Qod,  on  point  X^^« 
of  departure,  received  of  the  Egyptians  vessels  of  all  sorts  jy/^' 
and  apparel,  and  so  went  away;  of  which  stores  the  Ta-85- 
bemacle  also  wcus  made  in  the  wilderness,  prove  them-  j^  ^^ 
selves  ignorant  of  God's  ways  of  justification,  and  of  His  pie  bjre 
providences ;  as  that  Elder  likewise  used  to  say.     Since>  Egrpt 
had  not  God  permitted  this  in  the  typical  journey,  no  man  of  the 
could  at  this  day  be  saved^  in  our  real  journey,  i.  e.,  in  the  ^^^ 
&ith  wherein  we  are  established,  whereby  we  are  taken 
out  of  the  number  of  the  Gentiles.     For  we  are  all  ac- 
companied by  some  property,  moderate  or  large,  which  we 
have  gotten  out  of  the  Mammon  of  iniquity.     For  whence 
are  the  houses  in  which  we  dwell,  and  the  garments  which 
we  put  on,  and  the  furniture  which  we  use,  and  all  the 
rest  of  what  serves  us  for  our  daily  ^  life,  but  out  of  what 
in  our  Gentile  state  we  gained  by  avarice;  or  what  we 
have  received  firom  Gentile  parents,  or  kinsmen,  or  friends, 
who  acquired  it  by  injustice  f    Not  to  say  that  even  now, 
while  we  are  in  the  Faith,  we  gain.     For  who  sells,  and 
desires  not  to  gain  from  the  buyer  ?    And  who  buys,  and 
would  not  fain  be  dealt  with  by  the  seller  to  his  profit  f 
Again,  what  person  in  business  does  not  therefore  carry 

1  dhttumam.  The  Translator  gave  also    the  altematire  rendering,  Icmg,    E. 


S9B  Jems  by  long  service  had  right  to  somewhat  ofiheEgyp" 

m 

Book 4b  on  Ids  business^  that  he  may  get  his  bread  therebyt 
And  how  is  it  with  those  belieyers  who  are  in  the  royal 
court  ?  have .  they  not  goods  firom  among  the  idlings 
which  are  Cesar's^  and  dotk  not  each  one  of  them  ao« 
cording  to  his  ability  impart  nnto  such  as  have  notf 
The  Egyptians  were  debtors  to  the  people  not  only  for. 
their  goods  but  for  their  life  also^  through  the  former 
kindness  of  the  Patriarch  Joseph :  bat  in  what  respect  are 
the  Gentiles  debtors  to  ns^  from  whom  we  receive  both 
profit  and  the  commodities  of  life?  Whatsoever  they  g^ain 
wii^  toil;  that  we^  being  in  the  Faith^  nse  without  toil. 
^  2.  Besides^  the  people  were  serving  the  Egyptians  in  tha 
Ezod.i«  worst  of  servitude^  as  saith  the  Scripture^  And  the  Egyp- 
^  ^^  tia/ns  violent^  oppressed  the  chUAren  of  Israel,  and  made 
Ufe  hatefid  to  them  by  hard  labours,  i/n  day  and  in  bride, 
a/nd  all  the  works  whidi  they  did  in  the  fslds,  in  all  the 
tasks  wherein  they  cnuhed  them  by  violence;  and  witL 
much  toil  they  built  them  fortified  cities^  adding  to  their 
stores  for  many  years,  and  in  every  kind  of  servitade^ 
whereas  the  oilers,  besides  their  ingratitude  toward  them, 
were  fain  even  to  destroy  them  utterly. 

What  then  was  unrighteously  done,  if  they  took  a  little 
out  of  much,  and  if  those  who  might  have  had  much 
property,  and  gone  away  rich,  had  they  not  served  them, 
went  away  poor,  receiving  for  tiieir  heavy  servitude  very 
scanty  wages  ?  So,  if  any  free  person,  carried  away  vio- 
lently by  some  one,  and  serving  him  many  years  and  in- 
creasing his  goods,  should  afterwards,  upon  gaining  some 
little  support,  be  suspected  of  having  some  small  por- 
tions of  his  master's  (whereas  in  fact  he  goes  off  with  a 
very  little,  out  of  his  own  many  toils  and  of  his  great 
gain)  and  if  this  were  charged  on  him  by  any  one  as  a 
wrong;  the  judge  himself  will  rather  appear  unjust  to-* 
wards  him  who  had  been  reduced  to  slavery  by  force. 
Now  of  like  sort  are  the  aforesaid,  who  blame  the  peo- 
ple for  taking  to  themselves  a  little  out  of  much,  yet 
i.  e.,  the  blame  not  themselves,  who  have  made  no  due  return  ac- 
SSa^      cording  to  the  merit  of  their  parents,  but  rather,  reduc- 


tians.8eeu/r%iyofBom,empire.  8.  MaUh.vii.  1^2  explained.  899 

ing  them  into  most  Heavy  servitude^  have  obtained  from 
them  very  great  advantage.  And  while  they  charge  the 
Je¥rB  with. unjust  dealings^  for  receiving,  as  we  said  be- 
fore, in  a  few  little  vessels  some  uncoined  gold  and  silver 
[of  their  own  toils] ;  of  themselves  (for  the  truth  shall 
be  spoken,  ridiculous  as  it  may  appear  to  some)*  they 
say  that  they  do  justly  in  bearing  about  in  their  girdles 
stamped  gold  and  idlver  and  copper  from  others'  toils, 
with  the  inscription  and  image  of  GsBsar. 

But  if  we  and  they  are  compared,  which  will  seem  to     ^3. 
have  received  more  honestly  f  the  people  from  the  Egyp- 
tians, who  were  in  all  their  debtors,  or  we  from  the  Bo-  Security 
mans  and  other  nations,  those  even  who  owe  us  no  such  Empire 
debt?    Bather  the  world  hath  peace  by  tiiem,  and  we 
walk  in  the  ways  without  fear,  and  sail  whithersoever  we 
will.    Against  this  Bott  of  objector  then,  our  Lord's  say- 
ing will  be  applicable,  viz.    Thou  hypocfriie,  iaJce  first  the  s.  Matth. 
beam  ovi  of  thine  own  eye,  amd  then  shcdt  thou  tee  decvrly     *  ' 
to  take  away  the  mote  from  thy  brother^s  eye. 

For  so,  if  he  who  lays  this  to  thy  charge,  and  glories  Wenuj 

blaiiK 
■poU 
ofthi 

him ;  if  he  be  simply  naked  and  barefoot,  and  haunt  the  tiuu 
mountains  without  a  home,  like  some  of  those  animals 
which  eat  g^s:  he  wiU  obtain  pardon,  as  not  knowiiTg 
what  is  needed  in  our  manner  of  life.  But  if  he  take* 
from  men  his  share  in  the  property  (so  called)  of  others/ 
while  he  finds  fault  with  the  Tjrpe  of  the  same:  he  proves 
himself  to  be  most  unjust,  turning  back  on  himself  ther 
aforesaid  accusation.  For  he  will  be  convicted  of  carry- 
ing about  what  is  another's,  and  of  desiring  what  is  not 
his  own :  and  with  a  view  to  this,  they  report,  the  Lord 
said.  Judge  not  that  ye  he  not  judged :  for  with  whatso-  lb.  1, 2. 
ever  judgment  ye  shall  judge,  it  shall  be  judged  concerning 
you.  Not  of  course  that  we  rebuke  not  sinners,  or  con-, 
sent  to  things  done  amiss,  but  that  we  judge  not  unfairly 
God's  ways  of  ordering  things,  whereas  He  hath  provi- 
dcid  in  righteousness  whatsoever  shall  be  profitable.    Thus, 


in  his  knowledge,  is  cut  off  from  the  assembly  of  theg^J^^ 
Gentiles,  and  there  is  nothing  of  others'  property  withgj^^® 


400     Alms  jvstify.     Churches  journey  Hecwenward. 

Book  4.  beci^aBe  He  knew  tliat  we  would  make  a  good  tise  of 
our .  Bubstance^  which  we  should  have^  reoeiving  it  ttom 
S.  Luke   another^  He  that  hath  two  coats,  saith  He^  let  Mm  im/poH 
to   him  that  hath  not:   and  he  thai  hath  msat,  let   him 
1^35^  (2(>  Ukewise.    Again^  For  I  was  an  hwngred,  amd  ye  gave 
lb.  86.     Me  to  eat,  amd  I  was  naJced  amd  ye  clothed  Me.    Again, 
^'^'^  When  thou  doest  alms,  let  not  thy  left  hand  know  wJuU 
thy  right  ha/nd  doeth :   and  all  other  acts  of  bounty  upon 
which  we  are  justified,  redeeming  our  own  as  it.  were  hj 
what  was  another's.    And  when  I  say,  Another's,  I  do 
not  mean  that  the  world  is  alien  from  God,  but  that  we 
receive  from  others  and  possess  the  aforesaid  gifts,  even 
as  they  from  the  Egyptians  who  knew  not  Gk>d;  and  by 
the  same  we  build  up  for  ourselves  the  Tabernacle  of 
God.    For  with  doers  of  good,  Gt^d  dwelleth :  as  saith  the 
zvi'S.'^  Xord,  Malce  to  yowrselves  friends  of  the  Mammon  of  iniqui^ 
ty,  that  ihey,  when  ye  a/re  put  to  JUght,  may  receive  you 
into  everlasting  tabernacles.    For  look  what  things  we  had 
acquired,  when  we  were  Heathens,  by  unrighteousness; 
those  same,  now  we  have  believed,  we  turn  to  the  Lord's 
service,  and  so  are  justified. 
A  4^        These  things  were  then  of  necessity  practised  in  type 
beforehand,  and  out  of  those  materials  the  Tabernacle  of 
Qod  is  wrought;  in  which  matter,  6U9  we  have  explained, 
both  they  received  justly,  and  we  were  prophetically  in-; 
dicated,  how  we  should  begin  to  wait  on  God  with  things 
not  our  own.    For  all  that  journey  of  the  people,  where- 
by God  brought  them  out  of  Egypt,  was  the  type  and 
image  of  the  Church's  journey,  which  was  to  take  place 
from  among  the  Gentiles;  which  journey  accordingly  ends 
also  with  leading  her  hence  into  her  inheritance,  which 
not  indeed  Moses  the  servant  of  God,  but  Jesus  the  Son 
of  Gtoi,  will  give  her  to  inherit.     And  if  any  one  will  look 
more  carefully  at  what  the  Prophets  say  of  the  end,  and 
at  all  that  John  the  Lord's  disciple  saw  in  the  Apoca- 
lypse, he  will  find  tiie  Gentiles  generally  enduring  the 
same  plagues,  which  at  that  time  Egypt  in  particular 
had  to  endure. 


for  them 


The  elders  not  to  be  blamed.    LoVa  dattj/htere  a  type,   401 

By  statements  of  this  kind  touchimr  the  ancients  did   Chap. 
that  Elder  console  ns^  and  say^   Oonoeming  those  fitnlts,     ,  .  ' 
which  the  Scriptures  themselves  have  laid  to  the  charge  Wem^ 
of  Patriarchs  and  Prophets,  we  most  not  reproach  them,  £nn^^ 
nor  be  like  Ham,  who  scoffed  at  the  disgrace  of  his  &-  ^^^^ 
ther,  and  fell  into  the  cnrse;  but  we  mnst  give  thanks 
to  God  for  them,  inasmuch  as  their  sins  were  forgiven 
them  in  the  coming  of  onr  Lord.     For  that  (his  word  it 
is)  they  give  thanks  and  exalt  in  our  salvation. 

But  in  respect  of  those  things,  which  the  Scriptures  re- 
prove them  not  for,  but  are  indifferently  worded,  we  must 
not,  he  said,  become  accusers  (for  we  are  not  more  ex- 
act than  God,  nor  can  we  be  above  our  master)  but  look 
out  for  the  typical  meaning.  For  none  of  all  the  things, 
which  are  set  down  in  tiie  Scriptures  without  definite 
censure,  is  without  its  force. 

As  it  is  also  in  the  case  of  Lot  who  led  forth  from 
Sodom  his  daughters,  who  conceived  of  their  father;  and 
who  left  in  the  neighbourhood  his  wife,  a  statue  of  salt, 
even  unto  this  day.  For  indeed  Lot,  not  of  his  own  will, 
nor  of  his  own  carnal  desire,  giving  way  to  no  sense  nor 
thought  of  that  kind,  completed  a  Type.  As  saith  the 
Scripture:  And  the  elder  came  in  amd  slept  with  %er /a- Oen.  xix. 
tiier  that  night :  amd  Lot  knew  not  when  she  slept,  amd 
when  she  a/rose.  And  in  the  younger  the  very  same :  And  lb.  85. 
he  knew  not,  it  saith,  when  she  had  slept  with  him,  not 
when  she  had  arisen.  Without  Lot's  knowing  it,  and 
without  his  being  the  slave  of  pleasure,  a  Dispensation 
was  fulfilled,  whereby  the  two  daughters,  i.  e.,  the  two 
synagogues,  were  signified  to  have  had  children  by  one 
and  the  same  father  without  pleasure  of  the  flesh.  For 
there  was  no  one  besides  able  to  give  unto  them  vital 
seed  and  fruit  of  children:  as  it  is  written,  JBu^  .^^ib.8l,82. 
elder  said  unto  the  younger,  Ov/r  Father  is  old,  and  there 
is  none  upon  earth  to  come  in  tmto  us,  as  is  meet  for 
the  whole  earth :  corns  let  us  drug  owr  father  with  urine, 
and  sleep  with  hvm,  that  we  may  raise  up  seed  of  our 
father. 


402  Seed  of  Ood  Ae  Father,  wJuU.    LoVa  wife,  the  Okwtch. 

BooKi.      These  dangliters  indeed  spake  thus  in  their  simplioiiy 

V  ^*    and  innocence^  thinking  that  all  men  had  perished^  as  the 

Sodomites^  and  that  God's  ang^  had  come  over  all  the 

earth.    And  therefore  even  they  may  possibly  be  excused, 

imagiiiiing  that  they  were  left  alone  with  their  father  for 

the  preservation  of  the  race  of  man;   and  to  this  end 

they  deceived  their  fSeither. 

^!^rt        But  the  meaning  of  their  words  was,  that  there  is  no 

Med        other  who  can  yonchsafe  generation  of  children  to  the 

dMighten  greater  and  the  lesser  synagogne,  except  our  Father.  But 

the  Father  g!  mankind  is  the  Word  of  Gk)d :  as  Moses 

Dent      points  out.  Sayings  Is  not  this  thy  very  own  Father,  Who 

possessed  thee,  a/nd  made  thee  cmd  created  thee  ?  When  then 

'did  He  pour  out  on  mankind  the  seed  of  life,  i.  e.,  the 

Spirit  of  the  Kemission  of  sins,  by  which  Spirit  we  are 

quickened?  Was  it  not  at  that  time  when  He  partook 

of  meat  with  men,  and  drank  wine  in  the  earth?  For 

8.  Matth.  the  8on  of  man,  we  read,  came  eating  and  drinking :  and 

when  He  had  laid  down.  He  slumbered,  and  took 


Pk.  ill.  5.  sleep.  As  He  s&ith  Himself  in  David :  I  shmbered  and 
took  my  sleep.  And  to  signify  that  He  did  this  in  the 
fellowship  and  life  which  belongs  to  us.  He  saith  again. 

Jar.  zxzi.  And  My  sleep  "became  sweet  unto  Me.  Now  it  was  all  sig- 
nified by  Lot,  how  that  the  seed  of  the  Father  of  all, 
i.  e.,  the  Spirit  of  Gk)d,  by  whom  all  things  were  made, 
was  mingled  and  united  with  Flesh,  that  is,  with  His 
own  creature:  and  by  that  commingling  and  unily  are 
two  synagogues,  i.  e.,  two  congregations,  bearing  fruit 
of  their  FalJier,  living  sons  unto  a  Living  God. 
3.  Meanwhile  his  wife  remained  in  Sodom,  now  no  more 
corruptible  flesh,  but  a  statue  of  salt  abiding  always,  and 
by  those  natural  'e£Eects  which  are  customary  with  man- 

8.  Matth.  kiQd,  denoting  that  the  Church  too,  which  is  the  salt  of 
the  earth,  is  left  on  the  border  of  the  Earth,  in  human 
sufferings:  and  though  entire  limbs  are  many  times  ta- 
ken away  from  her,  she  continues  a  statue  of  salt,  which 
is  the  ground  of  the  faith,  strengthening  her  sons,  and 
sending  them  before  her  to  their  Father. 


By  FaUh  we  hold  the  Head.  Scripture  to  be  read  aaight.  408 

In  the  Bame  way  also  did  that  Elder,  the  Apostles'  Cha». 
disciple^  reason  about  the  two  Testaments :  declaring  that  ^  .  * 
surely  they  are  both  of  one  and  the  same  God :  and  that 
there  is  no  other  God^  besides  Him  Who  made  and  formed 
OS;  not  any  strong^  in  their  discourse^  who  say  that  this 
World  of  onrs  was  made  either  by  Angels^  or. by  any  kind* 
of  Power,  or  by  some  other  Qoi.  For  if  a  person  once 
withdraw  himself  from  the  Creator  of  all  things,  and  grsjit 
tliat  the  world  with  which  we  are  concerned  is  made  by 
some  other,  or  through  another,  such  an  one  must  needs 
fall  into  much  absurdity  and  many  contradictions;  for 
wbich  he  will  render  no  reasons  with  either  appearance 
or  substance  of  truth.  And  therefore  such  as  introduce 
other  doctrines,  hide  from  us  the  opinion  which  theni- 
selves  haye  concerning  God ;  knowing  the  unsoundness 
Imd  futility  of  their  own  doctrine,  and  fearing  to  be  over- 
come, and  so  have  a  chance  of  salvation'^. 

But  if  a  man  believe  one   God,  Who  also  made  all 
by  His  Word,  even  as  Moses  too  saith,  Ood  said,  JDet  Gen.  i.  8. 
there  be  Lights  cmd  there  was  Light;  and  we  read  in  the 
Gospel,  AU  things  were  made  by  Him,  cmd  without  Him  S.  John 
was  nothing  m^de;  and  the  Apostle  Paul  in  like  man- 
ner. One  Lord,  one  Faith,  one  Baptism,  one  Gtod  and  Fa-  Bph,  ir. 
ther,  Who  is  ahove  all,  and  in  us  all: — ^this  man  in  the  ' 
first  place  will  be  holding  the  Head,  whei'eby  all  the  body  Col.  H. 
beim^  joined  and  knit  together,   doth  also,   through  every  s^h.  iy. 
joint  which  serveth  to  supply  each  part  in  its  measure,  make  ^^ 
increase  of  the  body  to  the  edification  of  itself  in  love.     In 
the  next  place  again  all  his  statements  will  be  consistent, 
if  he  have  likewise   read  the  Scriptures  diligently,  with 
those  who  are  Elders  in  the  Church,  with  whom  is  the 
doctrine  of  the  Apostles,  as  we  have  pointed  out. 

For  as  all  the  Apostles  taught  that  there  were  two     ^  2. 
Testaments  in  the  two  peoples,   so,    that  there  is  but 
one  and  the  same   God,  Who   ordered   them   both  for 
the  good  of  those  men  in  whose  time  the  Testaments 

■  iohfttri  perieUtentur.  The  Transla-    run  the  risk  rf  being  iw^d*   E. 
tor  gave  also  the  aJtematiye  rendering, 

Dd2 


404  Pwrposes  of  0.  T.    Tlie  loyal  Christian 

m 

Book  4.  were  given^  and  who  were  beginning  to  believe  CJod,— 
this  we  have  made  plain  from  the  very  doctrine  of  the 
Apostles  in  onr  third  Book:   as  also  that  not  withouff. 
The  fint  purpose^  nor  vainly^  nor  at  random^  was  the  former  Tes- 
2J^      tament  given ;  but  first,  to  bow  down  those  to  whom 
Jj^^    it   was  given   in  slavery  to  God,  for  their   own  good 
(for  Ood  needs  not  to  be  served  by  man) :  in  the  next 
place,  to  make  manifest  a  figure  of  heavenly  things,  be- 
cause man  could  not  yet  by  his  own  sight  behold  the 
things  which  are   of  God :   again,  to  prefigure  the  like-; 
nesses  of  what  things  are  in  the  Church,  that  the  Faith 
which  belongs  to  ourselves  may  be  made  strong:  lastly, 
to  contain  a  prophecy  of  the  future,  that  man  might 
,    learn  God's  universal  foreknowledge. 
Crap.        Such  a  truly  spiritual  disciple,  receiving  the  Spirit  of 
A  i^    God,  "Who  from  the  beginning  was  present  with  men  ii^ 
ail  the  arrangements  which  God  made.  Who  announced 
things  future,  and  declares  things  present,  and  relates 
1  Cmr.  H.  things  past — such  an  one,  I  say,  while  he  judges  all  men> 

is  himself  judged  of.  none. 
Rom.L        Thus  he  judges  the  Gentiles,   who  serve  the  ereaiiwr$ 
more  thwn  the  OrecUor,  and  with  a  reprobate  mind  waste 
all  His  work  upon  vanity. 
He^o        Again,  he  judges  also  the  Jews,  who  discern  not  the 
Spirit      Word  of   liberty,   and  are  unwilling   to  go  away  free, 
{^HoS^  though  they  have  their  deliverer  at  hand,  but  feign  to 
of  error    genre  God,  Who  needs  nothing,  out  of  season,  without 
the  pale  of  the  Law ;  who  know  not  the  coming  of  Christ, 
which  He  wrought  for  the  salvation  of  man,  and  will 
not  understand  that  the   Prophets   announced   two  ad- 
vents of  His:   the  one  in  which  He  became  a  Man  in 
Zeeh.iz.  affliction,  knowing  how  to   bear  weakness,  and   sitting 
pVcxriH.  on  the  fole  of  an  ass;  the  stone  set  at  nought  by  the 
lM.liii.   builders,  and  as  a  sheep  led  to  the  slaughter,  and  by 
Exod.      ^^®  stretching  out  of  His  hands  scattering  Amalek,  and 
jnrii.  11.    gathering  His  dispersed  sons  from  the  ends  of  the  earth 
m"Wsl  into   His   Father's   sheep-fold,    and  calling  to  mind  His 
dead  who  had  before  fatten  asleep,  and  going  down  to  tJiem, 


judgea  aU,     Chris f 8.2  Advents.    Marcion^s  fimtcuy.    405 

to  deliver  them  and  sa/oe  them :  —  the  second^  o^gt^^  ui 
which  He  will  come  on  the  donds^  bringing  on  the  Day  Mai.  It. 
which  is  as  a  burning  oven,  and  smiting  the  ecurth  with  Im.  xi.  4. 
the   Word  of  His  Mouth,  and  with  the  Spirit  from  His 
Ups  slaying  the  wicked;  and  having  the  fan  in  His  Hand,  S-  ^^^ 
and  throughJy  purging  His  floor,  and  gathering  the  wheat 
into  the  gamer,  bui  bvming  vp  the  chaff  with  unquench-' 
able  fire. 

And  he  will  weigh  also  the  doctrine  of  Marcion^  iii     $  2. 
what  sense  he  holds  that  tiiere  are  two  Gk>di9;  by  an  in- 
finite distance  separated  one  isym  another :    Oif  how  He 
is  to  be  good^  who  draws  away  firom  their  Maker  men 
who  are  not  His   own^  and   calls  them   into    His  own 
Kingdom :  or  how  His  goodness  faUs^  in  not  saving  all : 
and  why  towards  men  indeed  He  seems  good^  but  to- 
wards the  Maker  of  Men  Himself  most  nnjust^  taking 
from  Him  what  is  His  own.    And  how^  if  this  creation 
with  which  we  are  concerned  belongs  to  another  Father^ 
did  the  Lord  deal  jnstly^  in  taking  Bread  which  is  part  lb.  %jyu 
of  it^  and  professing  it  to  be  His   own  Body ;   or  in    ' 
declaring  the   mixture  in   the   Chalice  to   be   His  own  lb.  S7. 
Blood  7      And  why  did  He  avow  Himself  the   Son  of 
Man^  if  He   had  not  undergone  'the  generation  which 
is  of  manf    And  how  again  could  He  forgive  us  our 
sins,  which  are  debts  due  to  our  own  Mafker  and  God  7 
And  how  again^  if  He  were  not  fleshy  but  appeared  as  it 
were  a  man.  was  He  crucified,  the  blood  and  water  flow-  S.  Jobn 

^^v    114! 

ing  out  of  His  pierced  Side  7  And  what  Body  did  those 
inter,  who  were  concerned  in  the  Burial?  And  what 
was  His  rising  from  the  Dead? 

Again  he  wUl  also  judge  all  those  who  belong  to  §  3. 
Yalentinus,  because  while  with  tongue  they  confess  one 
God  the  Father,  and  all  things  of  Him,  they  neverthe- 
less say  that  this  Maker  of  all  things  is  Himself  the  fruit 
of  defection  or  decay :  and  in  like  manner,  confessing 
with  their  tongue  One  Lord  Jesus  Christ  the  Son  of 
Gpd,  while  yet  in  their  doctrine  they  allow  one  special 
emanation  to  the  Only  Begotten,  another  to  the  Word, 


406    They  incwr  Ood^B  Doom.    EbionUes  deny  Virgin'Birth. 

Book  4.  one  to  the  Ohrist^  another  to  the   Savionr;  bo  that  by 

their  accomxt  all  things  are  said  indeed  to  be  as  one^  yet 

each  of  these  beings  is  considered  as  apart  froia  the  rest^ 

and  has  its  own  emanation,  answering  to  the  nnion  from 

Unitj  on  whioh  it  springs.    It  foUows,  that  their  tongnes  alone  tend- 

££  ^^  ^  towards  Unily,  while  their  view  and  thought,  search- 

^om      ^ff  ^^^  ^  ^®^P  things,  falls  away  from  Unity,  and  incors 

God's  manifold  judgment,  when  they  shall  be  enquired 

of  by  Christ  about  their  own  inyentions  :-^by  Him  who 

they  say  was  bom  aiter  the  Pleroma  of  the  .^Sons,  and 

that  his  Emanation  took  place  aiter  diminution  or  decay, 

and  that  the  cause  of  their  being  themselves  brought,  as 

by  a  midwife,  into  tiie  light,  was  that  which  happened 

to  Wisdom.     But  they  shall  be  accused  by  a  Prophet  of 

their  own,  even  Homer,  by  whom  they  were  trained  to 

•!'<.^:.»    Buch  inventions:  his  words  are.  For  he  is  hateftd  to  me 

812,  818. 

even  as  the  gates  of  HeU,  who  hides  one  thing  in  his 
heart,  and  utters  another. 

And  he  will  also  judge  the  vain  talk  of  the  wicked 
Gnostics,  shewing  them  to  be  disciples  of  Simon  the  Sor- 
cerer. 
$  4.         And  he  will  also  judge  the  Ebionites :    how  can  they 
12*       ^*  be  -saved,  if  He  was  not  God,  who  wrought  their  salva- 
J^^^^^.tion  upon  earth?    And  how  sljall  man  pass  into   God, 
wchave    if  Qod  had  not  been  caused  to  pass  into  man*?     And 

no  Suva-  -itiii  -i.-i.i  i.  i. 

tion         how  shall  he  leave  nis  birth,  which  is   unto  death,  but 

for  a  new  birth,  wondrously  and  unexpectedly  given  by 

•or, new   God,  and  that  in  sign  of  salvation:  I  mean  the  birth' 

regent'     which  is  of  the  Virgin  by  fieiith?     Or  what  adoption  will 

ratumem  ^.j^^y  receive ,  from   Qod,   so  long  as  they  abide  in  this 

birth,  which  is  after  the  manner  of  man  in  this  world  f 

of.  supra  And  how  had  He  more  than  Solomon,  and  more  than  Jo- 

nah,  and  was  Lord  of  David,  being  of  the  same  substance 

with  them  f    And  bow  obtained  He  the  victory  over  him 

>  The  Greek  as  preferred  to  ns  by  Deut  in  hominemf  The  Translator  gare 

Theodoret,  is  If  w&f  &y0p9twos  Y«p4<''«  altenutiTelT,  And  how  shall  mam  Jbtd 

f /f   Sthw,  ft  /ih  6  Sths  4x^pi^  *^'  ^ocm  in  Ood,  if  God  had  not  made  room 

iMpmirow ;  the  Latin  Ter^on,  Et  quern"  for  himse{f  in  wum  t    E. 
admodum  homo  transiet  in  Deum,  ti  non 


The  Stronger  our  Master.    Schism  does  hut  harm.    4D7 

who  was  strong  against  men^ — ^him  who  not  onlj  over-  S.  Matth. 
came  man^  but  also  kept  him  .under  Us  power^ — and  how 
did  He  oonqaer  him  who  had  conquered^  and  set  free  that 
Man  who  had  been  conquered^  except  he  were  superior 
to  that  man  who  had  been  conquered?  But  who  other 
can  be  better  and  more  ezceUent^  than  that  man  who 
was  made  in  the  likeness  of  God^  besides  the  Son  of 
Ood^  in  whose  likeness  man  was  created?  and  therefore 
in  the  end  He  Himself  declared  the  resemblance;  the 
Son  of  Gbd  was  made  man,  taking  upon  Himself  the 
old  way  of  Creation :  as  we  have  explained  in  the  Book 
before  this. 

And  he  shall  judge  those  also  who  bring  in  an  unreal    $5. 
Christ.    For  how  think  they  to  argue  truly  themselves,  ^tlSe, 
when  their  Master  was  ui^real?     Or  how  can  they  have*^^*^ 
firom  Him  any  thing  to  be  depended  on,  if  He  W6U9  ima- 
ginary, and  not  the  Truth?    And  how  can  they  them- 
selves truly  partake  of  salvation,  if  He  in  whom  they 
say  they  believe,  exhibited  Himself  in  appearance  only? 
With  them,  therefore,  all  is  unreal,  and  not  the  Truth: 
and  the  question  shall  now  be  added,  whether  haply  they 
are  bearing  about  in  the  sight  of  the  many  shadows  of 
men,  being  themselves  not  men,  but  dumb  creatures? 
.  Again,  he  will  judge  also  the  false  Prophets,  who  not    $  0. 
having  received  of  God  prophetic  grace,  and  not  in  the 
fear  of  God,  but  either  through  vain  glory,  or  for  some 
profit,  or  in  some  other  way  by  the  operation  of  an  evil 
spirit,  pretend  to  prophesy,  lying  against  God. 

Again,  he  will  judge  also  all  the  workers  of  schisms^     k  7. 
as  void  of  the  Love  of  God,  and  seeking  their  own  pro-  |jjj^ 
fit,  not  the  union  of  the  Church ;  who  moreover,  for  light  - 
and  ordinary  causes,  sever  and  distract  Christ's  great  and 
glorious  Body,  and  as   far  as  in  them  lies,  make  away 
with  it :   who  speak  peace  and  work  war,   truly  strain-  lb.  ^^hh. 
ing  at  the  gnat,  and  swallowing  the  camel.     But  no  Re-     * 
formation  can  ensue  by  their  means,  so  great  as  the  mis- 
chief of  the  Schism. 

Again,  he  vrill  judge  also  all  those  who  are  outside  of  To  TniB 


408    Faith  8wre.     Church,  has  knowledge,  Bible,  Mariyn, 

.BooEi.  the  Tmth^  i.  e.^  outside  of  the  Church.    Bat  he  himself 
Mmpldir  "^^  ^®  judged  of  no  man.    For  to  him  all  is  consistent : 
whole      {j^  Qj^Q  Qq^  Almighty^  of  whom  are  all  things^  his  fSedth 
is  entire ;  and  in  the  Son  of  GK>d^  Jesus  Christ  oqt  Lord^ 
through  whom  are  all  things;  and  in  His  Dispensations^ 
whereby  the  Son  of  God  became  Man^  his  reliance  is  sure ; 
and  in  the  Spirit  of  God,  Who  rouchsafes  the  knowledge 
of  the  Truth;  Who  in  every  generation^  according  to  the 
Father's  wiU,  dispkys  among  men  the  Dispensations  both 
of  the  Father  and  of  the  Son. 
^  8.        True  knowledge^  is  the  teaching  of  the  Apostles^  and 
the  original  system  of  the  Church  in  the  whole  worlds 
SncoM.    and  the  mark  of  Christ's  Body  in  the  severnl  successions 
Apostles  of  the  Bishops^  to  whom  they  committed  that  Churchy 
which  is  in  each  several  place :  a  very  full  mode  of  teach- 
ing  of  the  Scriptures^  which  has  come  down  to  us  by 
uncorrupt  guardianship,  admitting  neither  of  addition  nor 
diminution,  and  reading  without  adulteration,  and  exposi- 
tion  according  to  the  Scriptures,  legitimate,  and  diligent, 
without  peril  and  without  blasphemy;  and  the  most  emi- 
Lore       nent  gift  of  Love,  which  is  more  precious '  than  know- 
^*      ledge,  and  iQore  glorious  than  prophecy,  and  more  exalt- 
ed than  all  other  gifts. 
§.  9.        Wherefore  the  Church  in  every  place,  by  reason  of  the 
dom^   love  which  she  hath  toward  God,  is  at  all  times  sending 
^*®'    forward  a  multitude  of  martyrs  to  the  Father;  while  all 
the  rest  on  the  other  hand  are  so  fax  firom  having  such 
a  thing  to  shew  among  themselves,  that  they  do  not  even 
allow  that  such  martyrdom  is  necessary;  for  true  martyr- 
dom, they  say,  is  being  of  their  mind :  except  that  one 
or  two  now  and  then,  in  aU  the  time  since  the  Lord  ap- 
peared in  the  earth,  have  together  with  our  martyrs,  as 
though  they  too  had  obtained  mercy,  borne  the  reproach  of 
the  Name,  and  have  been  led  out  with  them,  as  it  were 
a  kind  of  appendage  granted  unto  them.    For  the  reproach 
S.  Matth.  of  those  who  suffer  persecution  for  righteousness'   sake, 
and   endure  all  punishments,  and  are  put  to   death  for 
their  love  towards  God  and  their  confession  of  His  Son 


ever  fresh  life.  Prophets  Xt^e  members;  prophecies  diverse,  409 

-— UiiB  the  Charch  alone  pnrelj  Bustams^  (often  maimed, 
and  straightway  putting  forth  new  members,  and  becom- 
ing entire;  even  as  her  type,  the  wife  of  the  aforesaid 
Lot,  the  statue  of  salt) ;  like  the  old  Prophets  enduring  Gen.  idx. 
persecution,  according  to  the  Lord's  saying.  For  so  per-  s.'Mmtth. 
seeuted  they  the  Prophets  which  were  before  you:  implying ^*^ 
that  although  the  manner  be  new,  yet  it  is  the  same  Spi- 
rit resting  upon  her,  and  suffering  persecution  firom  those 
who  receiye  not  the  Word  of  God, 

And  we  may  observe  that  the  Prophets,  with  the  rest   ^  lo. 
of  their  predictions  foretold  this  also:   that  they  upon 
whomsoever  the  Spirit  of  God  shall  have  rested,  and  who 
shall  have  obeyed  the  Word  of  the  Father,  and  served 
Him   with  their  might,  shall  suffer  persecution,  and  be 
stoned,  and  slain.    The  Prophets,  I  say,  typified  all  these  Froplieto 
things  in  themselves,  for  the  love  of  Gk>d,  and  for  HisS^^oit 
Word's  sake.     That  is,  being  themselves  also  members  ^Jl^|^ 
of  Christ,  each  one  of  them  according  to  the  kind  of  ^d  told 
member  that  he  was,  exhibited  a  corresponding  mode  of  cording 
prophecy:  they  all,  many  as  they  were,  shadowing  out  Qms'^^r^ 
beforehand,  and  announcing  matters  which  relate  to  Qnx. 
Thus,  as  by  our  limbs  the  operation  of  the  whole  body 
is  discerned,  yet  is  not  the  form  of  the  whole  man  dis- 
cerned by  one  only  member,  but  by  all:  so  the  Prophets 
did  all  indeed  typify  One,  yet  each  of  them,  according 
to  the  particular  member  that  he  was,  had  a  correspond- 
ing purpose  to  fulfil,  and  a  particular  operation  of  Christ 
to  typify,  corresponding  with  that  member. 

For  some  of  those  who  beheld  Him  in  glory,  saw  His   $  IL 
glorious  abode  on  the  Bight  Hand  of  the  Father;  others 
saw  Him  coming  in  the  clouds,  as  the  Son  of  man,  and 
saying  of  Him,   They  shall   see   Him   Whom   they  Aat;6  Zeoh.  xii. 
pierced,  gave  signification  of  His  coming,  concerning  which 
He  saith  Himself,   When  the  Son  of  mam,  cometh,  ^Amft- S.Luke 
est  thou  He  wiU  find  faUh  on  the  earth  ?     Of  which  Paul 
also  saith.  If  however  it  is  just  with  Ood,  to  recompense  f  ^J|3*- 
iribvlaMon  to  them  which  trouble  you,  a/nd  to  you  who  are 
troubled,  rest  vnth  us,  in  the  revelation  of  the  Lord  Jesus 


410    Christ,  our  Judge,  the  Fair,  One  with  us,  (mr  Ood, 

Book  4.  Jirom  Hecuoen  wUh  tiie  Angels  of  His  might,  amd  «fi  afiame 
of  Fire. 

Others  again  speaking  of  Him  as  a  Jadge^  and  of  ihe 

Mai.  iT.    day  of  the  Lord  as  of  a  burning  oven ; — ^Who  gathereth 

s.B(«tUi.  the  wheat  into  gamers,  Ifut  the  chaff  He  will  bum  wUh 

fire  unquenchable; — ^threatened  such  as  were  nnbelieving: 

Tb.  zxT.  ^^  whom  the  Lord  also  saith  Himself^  Depart  from  Me,  ye 

^  cursed,  into  the  everlasting  fire^  which  My  Father  haih  pre*. 

pared  for  the  DevU  and  Ms  angels.    And  the  Apostle  too  in 

f  ViS^  ^^  manner  saith^  Who  shall  be  punished  wUh  destruction 

for  ever  from  the  face  of  the  Lord,  and  the  glory  of  His  pow* 

er,  when  He  shaU  have  come  to  be  glorified  in  His  Saints, 

and  to  become  admiraible  to  those  who  believe  in  Him. 

Pt.zlT.a.     And  those  who  say.  He  is  beautiful  in  form  before  the 

lb.  7.      cMldren  of  men,  and,  Ood  hath  anointed  Thee,  even  Thy 

lb.  1^4.    Ood,  with  the  oU  of  gladness  ahove  Thy  fellows;  and,  Oird 

Thee  with  Thy  sword  upon  Thy  thigh,  0  Thou  most  migh' 

ty  :  in  Thy  faimess  and  in  Thy  beavMf  do  Thou  both  press 

on,  and  ride  prosperously,  and  reign,  for  truth's  sake,  and 

meekness  and  righteousness :  and  all  other  snch  things  as 

are  said  conoeming  Him  i^^signified  that  beaaty  of  His, 

and  grace,  which  is  in  His  Kingdom,  and  His  joy  most 

dazzling,  and  most  eminent  above  all  that  are  goyemed 

by  TTiTn :  to  make  the  Hearers  desire  to  be  there  found, 

doing  what  pleases  God. 

Jer.zTii.      They  again  who  say.  He   is  a  Man,  and  who  sJiall 

l8a.>yili.  Jcnow  Him?     and,  I  came  unto  the  Prophetess,  and  she 

Ib.ix.     ^^^  ^  ^^^>  ^^^  ^^  name  is  called  Wonderful,  Counsel' 

^  lor^  The  Mighty  Ood;  and  who  announce  Emmanuel  bom 

of  a  Virgin ;  they  were  signifying  the  union  of  the  Word 

of  God  with  His  creature :  how  that  the  Word  shall  be 

flesh,  and  the  Son  of  God  the  Son  of  Man;  pure,  and 

in  pureness  opening  a  pure  womb,  that  same  womb  which 

gives  men  a  new  birth  into   God,  which  womb  Himself 

made  pure:   and  that,  being  made  what  we  too  are.  He 

is  the  mighty  God,  and  hath  a  generation  which  cannot 

be  declared®. 

^Thep  agaiR  who  ioy— Cannot  be  de-    Terus  in  the  oft  quoted  Syriao  Ms. 
^ored,    Tbeie  words  are  cited  by  Se-    add.  12157  (Mr.  Harvey,  li.  446).  E. 


frowi  Jiida^  ov/r  JJpUfler,  the  Lowly.  411 

And  those  who  say^  The  Lord  tpahe  in  Sion,  and  uttered  Joel  Si. 
Hie  voice  from  Jerusalemf  and^  In  Jewry  is  Ood  known :  i  i 
•'^they  who  said.  In  Jadea,  were  signifying  His  advent,  f*' 
Those  agaiii  who  say  that   Ood  comes  from  the  South,  Hah.  lu. 
and  from  the  shady  amd  thick  m>ountam,  were  spealdng 
of  His  coming  from  Bethlehem,  (as  we  have  shewn  in 
the  Book  before  this) :  whence  also  He  comes.  Who  roles 
and  feeds  the  people  of  His  Father. 

Those  again  who  say  that   at  His  coming  the    lame  Isa. 
man  shail  leap  as  a  ha/rt,  and  the  tongve  of  tJi>e  dumb 
shall  he  plain,  and  the  eyes  of  the  blind  shall  he  opened,  lb.  5. 
and  the  ears  of  the  deaf  shall  hear,  and  the    dissolved  lb.  8. 
hands,  and  the  feeble  knees  shall  be  strengthened:  and. 
The  dead  who  are  in  the  tomb  shall  rise  ogam:  and.  Him-  lb.  zxri. 
self  shall  take  our  infirmities,  and  bear  oar  sicknesses :— *  ib!  liii.  4. 
these  announced  the  cures  that  were  wrought  by  Him. 

Some  again  prophesied  of  a  man  weak  and  inglorious;   §  12. 
and  knowing  how  to  bear  infirmity,  and  sitting  on  anZech,ix, 
Ass^s  colt,  how  that  He  should  come  to  Jerusalem ;  offer- 
ing His  hack  to  the  stripes,  and  His  jaws  to  the  palms  Im.  1.6. 
of  the  hands — ^how   that  He  is   led   as  a  sheep   to  ^Aa  lb.  liii.  7. 
sloAighter,  and  hath  vinegar  and  gall  given  Him  to  drink,  ^^  ^^^* 
and  is  forsaken  by  His  friends,  and  by  those  who  areP».    .. 
nearest,    and   tha,t.  while    He   stretches  out    His   Hands  is. 
through  the  whole  day;  and  is  scorned  and  reproached  2^    ^' 
by  those  who  looked  on  Him,  and  His  garments  divid-^*^** 
ed,  and  the  lot  cadt  upon  His  clothing,  and  that  He  isPs.3Lxii. 
brought  down  into  the  dust  of  death ;  and  all  such  things,  ibl  16. 
All  these  spake  of  His  coming  as  man,  how  He  entered 
into  Jerusalem,  wherein  by  His  suffering  and  crucifixion 
He  endured  all  that  was  foretold. 

Others  again  saying.  The  Holy  Lord  halh  remembered 
His  that  he  dead,  who  slumbered  before  Him  in  the  day 
earth,  and  He  went  down  to  them,  to  raise  them  up  and 
soAie  them. 

But  those  who  said.  In  thai  da/u,  saith  the  Lord,  shall  A(?^ 

Till    fi 

the  sun  set  at  noonday,  and  there  shall  be  darkness  over  10/ 
the  earth  in  the  day  of  light,  and  I  rvill  im/rn  your  feast 


412  Owr  Maeter^s  sleep,  amd  SUting  at  the  Bight  H<md : 

Book 4.  days  into  mowrning,  <md  aU  your  songs  into  lamentation; 
evidently  aimoimoed  that  suiiBet^  wkich  ensued  on  His 
omoifixion  from  the  sixth  hour:  and  how  that  after  this 
was  done^  their  feast  days  which  they  held  after  the  Law^ 
and  their  songs^  would  be  turned  into  mourning  and  la- 
mentation^ on  their  beginning  to  be  delivered  to  the  Gbn- 
tiles.  Yet  more  manifestly^  again^  doth  Jeremias  also  sig- 
9  LXx'  ^^  ^^^  Bame^  thus  speaking :  She  who  travaHeth  is  mads 
void,  her  soul  was  wea/ry :  her  sun  hath  set  while  it  is  yet 
noon,  she  was  confounded,  and  hath  suffered  reproach:  the 

rest  of  them  unU  I  give  to  the  sword  in  the  sigU  of  their 
enemies. 

^  13.       And  those  who  said  that  He  slumbered  and  slept  and 

Ps.  iii.  6.  ^QgQ  yjp  agam,  for  the  Lord  sustained  Him :   bidding  also 

P8.zxir.  the  princes  of  the  Heavens  to  open  the  eternal  gales, 

thai  ihe  King  of  Qlory  may  erUer : — ^these  were  heralds 

of  His  Besurrection  from  the  dead  through  the  Father, 

Pt.  xix.    ^^^  of  His  reception  into  Heaven.     And  in  saying.  His 

^'  going  forth  is  from  the  highest  Heaven ;   and  His  running 

about  unto  the  heiglil  of  Hewuen,  and  there  is  none  who 

hideih  himself  from  the  heal  thereof: — ^because  He  was 

taken  up  to  that  place  from  which  also  He  came  down, 

and  there  is  none  who  can  escape  His  just  judgment: 

this  was  the  very  subject  of  their  message.     And  they 

Pt.  xdz.  who  said.  The  Lord  hath  reigned,  let  the  people  he  angry : 

^'  He  who  sitteth  on  the  Cherubim,  let  the  earth  be  moved: 

^were  prophesying  partly   of  the   wrath  of  all  people^ 

excited  after  His  Ascension  against  those  who  believed 

in  Him,  and  of  the  movement  of  the  whole  Earth  against 

the  Church :  partly  again  of  the  whole  earth  being  shaken, 

SThess.   when  He   cometh  from  Heaven  with  the  Angels  of  His 

S.^Matth  ^^^•>'  ^  ^®  saith  Himself,  There  shall  be  a  great  earth* 

»dv.  21,  quahe,  such  as  wa>s  not  from  the  beginning.    And  again^ 

Imu  L  8.  in  that  He  saith.  Whoso  is  judged,  let  him  stand  against 

Me :  and  whoso  is  justified,  let  him  draw  near  the  Child 

lb.  9.       ^f  ^^^ '  ^^^f  ^^^  ^'^^  y^^i  f^  y^  ^^^  shall  wax  old  as 

lb.  ij.  17.  a  garment,  and  the  moth  shall  eat  you  up  :   And,  All  flesh 

shall  be  brought  low,  and  the  Lord  alone  shall  be  exalted 


the  Freedom  He  gives  :  all  the  work  of  One  H.  TriivUy,  413 

in  the  highest: — ^the  meaning  is  tliat  after  His  Passion^ 
Gk>d  shall  pnt  under  His  feet  those  who  have  been  against 
Him,  and  He  shall  be  exalted  above  all>  and  there  shall 
be  none  to  be  justified  or  compared  nnto  Him. 

And  they  who  say  that  Qod  will  appoint  nnto  men  a   $  14. 
new  Testament,  not  as  He  appointed  unto  our  Fathers  5"'"* 
in  Horeb;  and  that  He  giveth  men  a  new  heart  and]^-j^^ 
a  new  spirit ;  and  again.  And  see  that  ye  make  no  oc-  ][!^^"^* 
count  of  the  old  things :  behold,  I  make  new  things,  which 
shall  now  spring  wp,  that  ye  may,  know  them,  and  I  wiU 
m^ke  a  way  in  the  desert,  a/nd  rivers  m  the  dry  land,  to  give 
drink  to  a  chosen  race.  My  people  whom  I  have  won,  that 
they  may  dedare  Mine  excellencies;   they  were  evidently 
setting  forth  the  liberty  of  the  New  Testament,  and  the  S*  Matth. 
new  wine,  which  is  poured  into  new  wine-skins,  even  the 
faith  which  is  in  Christ,  whereby  He  hath  announced  the 
way  of  righteousness,  how  it  hath  arisen  in  the  wilder- 
ness :  and  the  rivers  of  the  Holy  Spirit  in  a  dry  land,  to 
give  water  to  God's  elect  race,  which  He  hath  won  that 
His  excellencies  may  be  shewn  forth,  and  not  for  them  to 
speak  evil  of  Him  Who  made  these  things,  being  Ood. 

And  all  the  rest  which  the  Prophets,  as  we  have  $  1^« 
shewn,  said  in  all  that  long  course  of  Scripture,  he  who 
is  truly  spiritual  will  interpret;  pointing  out  to  which 
aspect  P  of  the  Lord's  providential  work  each  one  of  the 
things  which  have  been  said  appertains,  and  exhibiting 
the  entire  Body  of  the  work  of  the  Son  of  God :  always 
knowing  the  same  Gx>d:  and  always  acknowledg^g  the 
same  Word  of  God,  (though  He  be  but  now  made  ma- 
nifest unto  us)  :  and  always  recognising  the  same  Spirit 
of  God,  though  in  the  last  times  He  be  newly  poured 
out  upon  us,  and  upon  mankind  itself  from  the  creation 
to  the  end  of  the  world:  from  whom  such  as  believe 
God,  and  follow  His  Word,  obtain  the  salvation  which 
is  of  Him.  But  such  as  depart  from  Him,  and  despise 
His  precepts,  and  by  their  works  dishonour  Him  YTho 
made  them,   and   by  their  views  blaspheme  Him  TVlio 

9  eharacterem.    The  Translator  givei    the  altematiTe,  9uurk»  £. 


414     '    Chbist  cut  King  brought  us  His  own  8df: 

Book  4.  nourishes  them,— ^h^p  up  a  most  righteous  jadgment 
agamst  themselves. 

1  Cor.  iL  This  man  then  searches  ont  all.  but  is  himself  searched 
out  of  no  man;  ndither  speaiking  evil  of  his  Father,  nor 
making  His  arrangements  void,  nor  accusing  Fathers,  nor 
dishonouring  IVophets,  either  by  saying  that  they  are 
of  another  Gk>d,  or  that  there  have  been  prophecies  over 
and  over  of  this  and  that  material. 

Crap.       But  we  will  say  in  reply  to  all  Heretics,  and  first 

XXXIV  .  . 

—y-j — ^'to  those  who  are  on  Marcion's  side,  and  to  such  as  re- 
semble them  in  saying  that  the  Prophets  are  of  another 
Qod:  Bead  more  carefully  the  G-ospel  given  us  by  the 
Apostles,  and  read  the  Prophets  more  carefully,  and  you 
will  find  therein  foretold  all  the  doings  and  all  the  doc- 
trines and  all  the  Passion  of  our  Lord. 

But  if  this  thought  occurs  to  you,  to  say.  What  then 
hath  the  Lord's  coming  brought  us  ? — ^know  ye,  that  He 
The  Lord  brought  all  newness,  in  that  He  brought  Himself,  Who 
(jomfog    had  been  foretold:  this  being  the  very  thing  announc- 
^^^^^^.  ed,  that  a  new  state  should  come,  to  renew  and  quicken 
■elf— Mid  man,    "Por  the  King's  advent  is  indeed  announced  by 
tiie   Servants  who  are  sent,  to  furnish  and  disencumber 
such  as  are  beginning  to  receive  their  Lord.     But  after 
that  the  King  hath  come,  and  His  subjects  are  filled 
with  the  joy  before  announced,  and  have  tasted  the  li- 
berty which  comes  from  Him,  and  share  His  vision,  and 
have  heard  His  words,  and  enjoyed  gifts  firom  Him;  it 
will  be  no  longer,  asked,  "What  the  new  Bang  «  brought 
with  Him,  more  than  those  who  foretold  His  coming;'' 
— at  least  among  those  who  have  imderstanding.    For 
He  brought  Himself,  and  bestowed  on  men   the  good 
IS. Pet  things  which  were  foretold,  which  the  Angels  were  de- 
siring to  look  into. 
$  2.         But  in  the  other  case   they  would  have   been  lying 
slaves,  and  without  mission  from  the  Lord,  had   Christ 
not  come  such  as  He  was  announced,  and  fulfilled  their 
8*  JJ»tgi.  words.    Wherefore  He  said.  Think  not  that  I  am  cotne 

«  or,   as   one   Ms.,  what  new   the    King  ^c,  E. 


in  Rim  alone  the  old  proplieeies  fulJUled.  415 

to  destroy  the  Law  or  the  'Prophets-:  I  eame  not  to  dee* 
troy  bxU  to  fulJU.    For  verily  I  say  imto  you,  TiU  Haor 
ven  and  EaHh  pass,  one  jot  or  one  tittle  shaU  not  pass 
from  the  La/iv  amd  the  Prophets,  rniiil   aJl    he  fulfilled. 
For  Himself  at  His  coming  fulfilled  all^  and  yet  fulfils 
in  the  Chnrcli  onto  the  end  the  New  Testament  fore* 
told  by  the  Law.      As  Paid  also  His  Apostle  saith  in 
the  Epistle  to  the  Romans^  But  rum  the  Righteousn^s'^^'^ 
of  Odd  without  the  Law  is  made  manifest,  being  witnessed 
by  the  Law  a/nd  the  Prophets :  For  the  Just  shall  live  by  lb. !.  17. 
faith.    Bat  this  pointy  that  the  Just  shall  live  by  faith^  Hab.  ii. 
had  been  foretold  by  the  Prophets. 

But  whence  conld  the  Prophets  foretell  the  Coming  x  3^ 
of  the  King^  and  preach  before  the  good  news  of  the 
liberty  which  He  was  giving^  and  annoonce  all  Christ's 
doings^  both  His  discourse,  and  His  works,  and  His  Pas- 
sion— «md  predict  tiie  New  Testament)  if  they  receiyed 
prophetical  inspiration  from  another  God :  being,  as  yon 
say,  ignorant  of  the  unutterable  Father,  and  of  His  King- 
dom, and  of  His  Ordinances,  which  the  Son  of  God,  when 
He  came,  fulfilled  in  the  earth? 

For  you  cannot  surely  say  that  all  this  happened  by 
some  chance,  as  though,  while  the  Prophets  had  spoken 
of  some  other,  the  like  had  nevertheless  befallen  the  Lord^ 
For  all  the  Prophets  prophesied  the  same :  but  they  hap- 
pened not  to  any  of  the  ancients.  For  had  they  hap- 
pened to  any  of  the  ancients,  of  course  those  who  came 
afterwards  would  not  have  foretold  their  happening  in 
the  last  times.  Even  until  now  there  is  no  one,  either 
among  Fathers,  or  Prophets,  or  ancient  Kings,  in  whom 
any  one  of  these  things  hath  properly  and  specially  come 
to  pass.  Thus  all  of  them  foretold  indeed  the  sufferings 
of  Christ,  but  themselves  were  far  from  suffering  accord- 
ing to  those  predictions. 

Neither  were  the  tokens  foretold  of  the  Lord's  Pas- 
sion fulfilled  in  any  other.  For  neither  did  the  sun 
set  at  noonday,  upon  the  death  of  any  one  of  the  an- 
bients,  nor  was  the  vail  of   the  Temple  rent,  nor  did 


416      New  Temple  not  N.  T.    New  Law  the  Word. 

Book  4.  the  eartH  qaake^  nor  were  the  rocks  clefts  nor  did  the 
dead  arise,  nor  did  either  one  of  them  arise  on  the 
third  day,  neither  was  he  taken  up  into  Heaven,  nor 
when  he  was  taken  np  was  i^e  Heaven  opened,  nor  did 
Gtentiles  believe  on  the  name  of  any  other,  nor  did  any 
one  of  them,  dead  and  rising  again,  open  the  New  Tes- 
tament of  Liberty.  Of  no  other  then,  but  of  the  Lord, 
in  Whom  met  all  the  signs  foretold,  were  the  Prophets 
speaking. 
$4.  But  if  any  one,  pleading  for  the  Jews,  shonld  say 
of  the  raising  of  the  Temple,  which  took  place  nnder 
Zorobabel  after  their  migration  into  Babylon,  and  of  the 
departure  of  the  people  which  took  place  after  seventy 
years,  that  this  is  the  New  Testament;  let  him  know, 
that  the  Temple  of  stone  indeed  was  at  that  time  re- 
built, (for  as  yet  that  law  was  in  force  which  had  been 
made  in  tables  of  stone,)  but  no  new  Testament  was 
given;  raider  the  law  which  was  given  by  Moses  was 
tiieir  rule  until  the  coming  of  the  Lord:  but  from  the 
coming  of  the  Lord  there  went  forth  into  the  whole 
Earth  the  New  Testament,  reconcih'ng  men  unto  peace, 
and  the  Law  which  gives  life. 
1m.  ii.  For  out  of  8ion  shall  go  forth  the  Law,  and  the  Word 
*  of  the  Lord  Jrom  Jerusalem,  ai}d  shall  rebuke  nvuch  peo- 

ple:  a/nd  they  shall  breaJe  their  swords  into  pUraghsha/res 
and  their  spea/rs  into  pruming-hooks,  a/nd  they  shall  no 
more  learn  warfare.      If  then  any  other  law  and  word 
going  out  of  Jerusalem  wrought  so  great  peace  among 
the  nations  which  received  it,  and  by  them  convicted 
much  people  of  inconsideration :  it  seems  to  follow  that 
the  Prophets  spake  of  some  other.    But  if  the  Law  of 
The        Liberty,  i.   e.,  the  Word  of  God  by  the  Apostles  who 
■hare^ftnd  ^®^*  ^^*  fr^™  Jerusalem,  being  proclaimed  in  the  whole 
nckle       Earth,  wrought  a  change  to  such  an  extent,  that  swords 
Christ's  and  war-spears  were  thereby  forged  into  plough-shares, 
frSmthe   and  converted  into  pruning-hooks,— into  instruments  of 
^^'**'**"*  peace,  given  for  reaping  com : — and  now  they  know  not 
S.  Mattli.  how  to  fight,  but  when  smitten  offer  also  the  other  cheek :— ^ 


Plough,  creation  of  ma/n,  sicMe,  his  ingaOiervng.    417 

not  of  i9ome  other  did  the  Prophets  so  speak^  but  of  Him 
who  did  all  this.  Now  this  is  our  Lord,  and  in  Him  is 
the  saying  true ;  for  it  is  He  who  made  the  plough,  and 
applied  the  pmning  hook  *,  i.  e.,  the  first  sowing  of  man,  sor, 
his  formation  in  Adam;  and  the  gathered  fimitfhl  cropfiuJ^ 
of  him  in  the  last  times  by  the  Word.  And  accord- 
ingly He,  conjoining  the  beginning  with  the  end,  as  be- 
ing Lord  even  of  both,  as  in  the  end  He  manifested  His 
plough,  wood  joined  with  iron,  and  thereby  hath  purged 
Earth,  which  is  His: — ^in  that,  being  the  strong  Word 
tlnited  to  the  Flesh,  and  formed  in  meet  shaped  He  clear- 
ed the  OTer-grown  earth: — so  in  the  beginning  He  typi- 
fied the  hook  by  Abel,  signifying  how  the  righteous  kind 
should  be  gathered  firom  among  men.  For  see,  He  saith,  laa.  IviL 
how  the  righteous  perisheth,  and  no  man'looTceth  on;  cmd 
just  men  a/re  taken  away,  a/nd  no  man  recei/oeth  it  in  heart. 
Now  these  things  were  exemplified  indeed  in  Abel,  but 
by  the  Prophets  they  were  announced,  and  by  the  Lord 
fulfilled:  and  in  us  too  the  same  thing  takes  place,  the 
Body  following  its  Head. 

In  reply  then  to  such  as  say,  that  the  Prophets  are  of  $  5, 
one  Qod,  our  Lord  of  another,  the  Father,  considerations 
o^  this  kind  are  pertinent,  if  haply  they  may  some  time 
cease  from  so  great  an  absurdity.  For  this  indeed  is 
why  we  take  pains  to  adduce  the  proofs  which  the  Scrip- 
tures supply;  that  confuting  them  by  the  very  words, 
we  may  to  the  best'  of  our  power  restrain  them  firom 

'  habitu  taU  eoi^txut.    Mr.  Harvey  reaping)  hook  or  sickle  hare  a  special 

(ii.  272)  would  read  habitu  ialeis  eon-  reference  to  our  Lord :  the  first  orea- 

pnUi  and  taking  taUa  to  be  a  pc^,  un-  tion  of  man  bein^  a  plou^^iinc^,  the  falx 

derstand  the  words  of  the  Plough,  and  or  sickle  belonging  to  the  tune  when 

tnmslate  and  in  itt  mgchanism  fixed  with  He  shall  gather  us  into  His  gamer  at 

phu,  with  a  reference  to  the  Nails  of .  the  End }  He  also  Jokud  the  beginning    • 
the  Cross.   But  S.  Irenaeus  would  seem  '  to  the  end,  tsrpifyinff  t?m  tickle  by  Abel 

to  be  not  so  much  idludingto  this  as  when  He  ^thend  nim  into  His  Gar- 

to  the  whole  Economy  witoFlesh,  wood  ner,  exhibiting  again  the  plough  in  His 

joined  with  iron,  the  ttrong  Word  uni-  own  sojourn  on  earth,  in  thatlby  dwell- 

ted  to  the  Fleth,  the  infirmity  of  our  ing  GrOD  with  us.  He  purged  His  oter- 

human  nature  to  the  Might  of  God-  grown  earth,  ana  anew  prepared  it  to 

head,  the  means  by  which  He  decreed  bear  an  Hanrest. 
Himself  to  purge  Earth,  which  is  His.        In  another  passa^  (Book  t.  chap.  17 

One  might  then  perhaps  render,  uni^d  §  4)  the  Word  is  agam  compared  to  Iron, 

to  the  Fleth  and  in  such  form  blended,  the  Cross  is  spoken  of  as  wood :  but  the 

The  whole  passage  appears  to  be,  that  line  of  thought  there  seems  somewhat 

the  plough  share  and  pruning  (or  rather  difikrent    E. 

B  e 


3kin».    ^^tnie   .^«  -vis   jl  -^e    j 

vir  nr¥9KSiss  ir  "^^   nrx.  jdhu 


Uvf^  'Wfiiuur  :Jiai  iTTii  "^jz^cx.  imnsi^  soiscsii  3a  <xd 
'VisSuir  AiHui,  -viusL  3s 


^ij^  ia0t  yr-AMisa.  -vsc  aeunxovt  «i  ime  Ln^r  sad  lij 
ilh^m  f*fnf^M^  ia/k  ikizLB  wbicsL  an^ax^  7a  H"iiinptf:  modi 
ftkvr<)F^  jk/W  H^  luid  ^i»ie  kimov  wcuui  He  ui«  cB^knned 
ifc^  M/yv^  T^^ik«ifci(rty  ttbd  bj  s&enL  (iedisred  ii&»  Go^id  to 
iM^  H^^  tik^ti  tE^  BusR  iLeeds  aSmt,  t&at  the  Truth 
irM  f^A  %f,hfnf»/'^  \fj  Vti^j>T  ami  PkI  sod  tite  otho*  Apoe- 
\J^f  f/f>^  ^/7  th^  Hcrib^  aod  Fbarisecs  snd  the  rest,  \xj 
W^ffff  ^^'^  '^^  ^M  ihH  fortIi«  Bnt  if  at  His  conmig  He 
tmti  forth  ttm  f/wn  jfroy^  Apostles,  in  the  Spirit  of  Trath^ 


not  a  pdtehworh.  419 

And  not  in  the  spirit  of  Error^  this  very  same  thing  He 
did  also  in  the  Prophets ;  for  the  Word  of  Gk>d  is  always 
the  very  same.  And  if  there  was  really  a  spirit  firom  the 
highest  place^  according  to  their  role; — a  spirit  of  lights 
and  a  spirit  of  truths  and  a  spirit  of  perfection^  and  a 
spirit  of  knowledge : — ^but  he  who  was  of  the  Deminrge 
was  a  spirit  of  ignorance^  and  decay,  and  error,  and  the 
offspring  of  a  shadow';  how  conld  there  be  in  one  and 
i3ie  tome,  perfection  and  decay,  knowledge  and  ignor- 
ance, error  and  trath,  light  and  darkness  ?  But  if  in  the 
Prophets  these  things  conld  not  be  so,  rather  they  from 
one  Gbd  made  proclamation  of  the  word  of  the  Lord,  and 
announced  the  coming  of  His  Son :  mnch  less  wonld  the 
Lord  Himself  ever  have  made  His  discourses,  sometimes 
according  to  the  original,  sometimes  according  to  the 
subsequent  Decay,  becoming  a  Teacher  of  knowledge  and 
ignorance  at  once:  nor  would  He  ever  haye  glorified, 
now  the  maker  of  the  world,  now  again  the  Father  who 
is  above  him:  as  He  saith  Himself:  No  man  letteih  a  S.  Luke 
piece  of  a  new  ga/rment  into  <m  old  one,  n&r  do  they  pvJt  lb.  iji 
new  wme  into  old  bottles.  Therefore  let  these  also  either 
in  eyery  way  keep  themselves  from  the  Prophets  as  be- 
ing old;  instead  of  saying  that  they,  sent  before  by  the 
Demiurge,  uttered  some  things  according  to  that  new 
system  which  belongs  to  the  highest  place :  or  again  they 
are  convicted  by  the  Lord  when  He  says.  New  wine  ia 
not  puit  into  old  bottles. 

And  how  could  the  offspring  of  that  Mother  of  theirs  '$  3. 
know  those  mysteries  which  were  within  the  Pleroma, 
and  give  an  account  of  them  ?  For  the  Mother,  ^hen  she 
produced  the  aforesaid  offspring,  was  outside  of  the  Ple- 
roma; and  all  that  is  so,  they  say,  is  without  knowledge: 
L  e.,  it  is  Ignorance.  How  then  could  that  offispring, 
which  from  its  conception  was  ignorance,  proclaim  know- 
ledge ?  Or  how  did  that  Mother  know  the  mysteries  which 
appertedned  to  the  Pleroma,  being  as  -she  was  without 
form  or  figure,  cast  out  as  an  abortion,  and  there  con- 

■  umbrae.  The  Translator  gives  also,    gloom.  E. 

Be2 


S9 
99 


420  Wtmt  of  sequence.     Their  interpretations 

Book  4.  strncted  and  sharped^  and  forbidden  Mj  Horns  to  enter 
in;  and  even  to  the  end  abiding  without  the  TlSrati^ 
i.  e.,  withont  knowledge  f    And  again^  whereas  they  say 
eLsapn  that  OUT  Lord's  Passion  is  a  figure  of  the  ''Eztensitfn 
1^6, 878.  of  the  Christ  who  is  abore^  whereby^  being  "extended 
upon  Homs^  He  formed  their  Mother:  in  the  other  dt" 
cmnstances  they  are  refuted^  not  having  anything  to  shew 
which  answers  to  the  iype.    For  where  in  those  upper 
regions  had  Christ  gall  and  yinegar  given  Him  to  drink  f 
Or  where  were  His  garments  divided  f  or  where  was  He 
pierced^  so  that  there  came  out  blood  laid  water  f  or 
where  did  He  sweat  drops  of  blood  ?  And  so  of  the  rest 
of  what  befel  the  Lord^  having  been  spoken  of  by  the 
Prophets,    By  what  means  then  did  either  the  Mother 
or  her  seed  make  conjecture  of  those  things,  which  then 
had  not  as  yet  taken  place,  but  were  only  just  beginning 
to  take  place  f 
^  4,        And  over  and  above  all  this;  when   they  are  confn- 
^™y       ted  by  the  relation  given  in  Scripture  of  the  coming  of 
•p99  in    Christ,  they  affirm  that  certain  things  indeed  are  uttered 
to^  from  the  highest  pkce;  but  what  they  are,  they  by  no 
^^        means  agree,  but  answer  variously  on  the  same  subjecte. 
Thus,  if  any  one  wishing  to  make  trial  of  them,  should 
ask  the  eminent  among  them  severally  concerning  any  pas- 
sage, he  will  find  that  one  will  say  the  passage  inquired 
about  relates  to  the  first  father,  i.  e.,  the  Deep ;  another, 
to  the  beginning  of  all,  i.  e.,  the  Only  Begotten :  but  an* 
other,  to  the  Father  of  all,  i.  e.,  the  Word :  another  again 
will  say  that  the  discourse  is  of  one  of  those  .^Sons,  who  are 
in  the  I^eroma,  and  others  of  Christ,  and  another  of  the 
Saviour.    Then  some  one  more  clever  than  the  foiteer  set, 
after  long  silence  and  delay,  says.  It  is  all  spoken  about 
Horus:  and  another,  that  it  means  that  Wisdom  which  is 
within  the  Pleroma;  a  third  that  it  sete  forth  the  Mother 
who  is  without  the  Pleroma ;  and  a  fourth  will  assert  that 
it  is  the  God  who  made  the  world. 
Thejr  So  many  diversities  are  there  amongst  them  concerning 

Imc  tlM7  '  one  and  the  same  thing,  maintaining  as  they  do  difierent 


manifold  as  themselves.    Parable  of  Vmeywrd.     421 

meatiings  for  the  same  Scriptures :  and  at  the  reading  of  oaanot 
one  and  the  same  passage^  they  all  contract  their  eye- 
brows and  shake  their  heads,  and  say  that  they  them- 
selves indeed  perfectly  comprehend  the  passage,  in  its 
exceeding  depth,  bat  that  ail  cannot  receive  the  great- 
ness of  the  meaning  therein  contained:  and ' therefore 
that  silence  is  a  main  point  with  the  wise :  it  being  meet 
that  the  8ige  who  is  above  should  be  delineated  by  the 
Silence  which  is  among  them.  And  so  they  go  theur 
ways,  all  of  them;  and  whatever  their  number,  so  many 
opinions  do  they  take  with  them  on  one  and  the  same 
subject :  they  bear  about  with  them  unseen  their  own 
sharp   thoughts. 

When  therefore  they  have  agreed  among  themselves 
about  the   things  foretold   in   the  Scriptures,  then  shall 
they  be  also  confuted  by  us.     For  erroneous  as  their 
views  are,  yet  for  the  present  they  refute  themselves,  by  nu  tiuj 
their  not  having  the  same  thoughts  about  the  same  sub-  J^ 
jects.     But  we,  following  as  our  teacher  One  only,  andn^^te 
Him  the  only  true  God,  and  having  His  sayings  for  theaelTet 
rule  of  truth,  say  all  of  us  always  the  same  words  about 
the  same  things,  knowing  but  one  God,  the  Maker  of 
this  Universe ;  Him  who  sent  the  Prophets ;  Who  brought 
the  people  out  of  the  Land  of  Egypt ;  Who  in  the  last 
times  revealed  His  Son,  to  confound  the  unbelievers,  and 
demand  the  fruit  of  righteousness.  zzi.  4S«  * 

For  which  of  them  does  not  the  Lord  refute,  to  the  ^^SJJ?j 
eflTect  that  neither  do  the  Prophets  speak  as  prompted     *  |^  ' 
by  any  other  than  His  Fairer;  nor  are  they  of  different  j^bls 
substances,  but  of  one  and  the  same  Father ;  nor  did  any  vineyard 
other  make  the  things  which  are  in  this  world,  but  His^^Ji^ 
Father,  in   that  He  teaches.  There  was  a  certain  Hottse*  j^'  ^ 
holder,  and  he  planted  a  vineyard,  and  put  a  hedge  about 
it,  and  dug  a  winepress  in  it,  and  budU  a  tower,  and  let 
it  out  to  husbandmen,  am,d  wejit  abroad.     But  when   the 
time  of  fruits  had  drawn  near,   he  sent  his  servants  to 
the  husbandmen,  to  receive   of  his  fruits.     And  the   huS'^ 
bandmen  took  his  servants,  and  beat  one^  and  stoned  an^ 


422  Parable  of  Vmetfjord  eooplamed: 

Boot  4.  other,  and  hiUed  another.  Again  he  sent*  other  $ervant$ 
more  than  the  first;  and  they  did  vnto  (hem  likewiae* 
BtU  last  of  aU  Jie  sent  unto  them  his  only  son,  saying. 
It  may  be  they  will  reverence  my  son.  But  when  the 
husbcmdmen  saw  the  son,  they  said  among  thsmselves.  This 
is  the  heir:  come  let  us  hUl  him,  and  we  shall  have 
his  inheritanee.  And  they  took  him,  and  cast  him  out  of 
the  vineyard,  and  slew  him.  When  therefore  the  Lord  of 
the  vineyard  shall  come,  what  shall  He  do  to  those  hus^ 
bcmdmenf  And  they  said  unto  Him,  Those  evil  ones  he 
shall  evilly  destroy,  and  let  out  his  vineya/rd  to  other  hue-* 
bondmen,  who  wUl  render  to  him  the  Jruits  in  their  sea^ 
sons.  Again  the  Lord  saith.  Have  ye  never  read.  The  stone 
which  the  builders  rqeded,  the  same  is  made  the  head 
of  the  comer  ?  By  the  Lord  it  is  made,  and  is  Tna/r^ 
vellous  in  otvr  eyes.  Wherefore  I  say  unto  you,  thai  the 
Kingdom  of  Ood  shall  be  taken  from  you,  and  sJfoU  be 
given  to  a  nation  bearing  the  fruits  thereof. 

Here  He  plainly  points  out  to  His  Disciples  that  there 
is  one  only  and  the  smne  Householder,  i.  e.^  One  Qod  flie 
Father,  Who  by  Himself  doth  all :  but  different  husband- 
men;— some  abusiye,  and  proud^  and  unprofitable^  and  slay-* 
ers  of  their  Lord;  others  again  with  all  obedience  rendering 
the  fruits  in  their  seasons :  and  that  this  same  Householder 
at  one  time  sends  His  servants,  ^t  another  His  Son.  By 
the  same  Father  then,  Who  sent  the  Son  to  those  husband- 
men who  slew  Him,  were  the  servants  also  sent.  Only 
that,  while  the  Son,  as  coming  from  the  Father  with  sov- 
S'M^h.  ereign  authority,  used  to  say.  But  I  say  unto  you;  the 
'•  "•  eervaixtB  as  coming  from  their  Lord  spoke  Bervilely,  and 
therefore  their  saying  was,  Thxis  saith  the  Lord. 
$  2.  Whom  therefore  they  u^ed  to  set  forth  as  Lord  to 
the  unbelieving.  Him  Christ  taught  to  those  who  obey 
Him:  and  that  God  who  had  called  the  former  sort, 
or  in  the  first  instance  by  enactment  as  to  edaves,  the 
same  took  to  Himself  by  adoption  the  later  sort,  or 
[the  same]  afterwards.  For  God  planted  the  vineyard 
of  mankind,  first  of  all,  by  the  formation  of  Adam,  and 


Husbandmen  chosen,  slew  the  SoH :  others  in  their  room.  423 

the  choice  of  our  Fathers:  but  to  the  Husbandmen  Hie 
deliyered  it  by  the  giving  of  the  Law  throagh  Moseis: 
again  He  pat  a  hedge  round  them^  i.  e.^  He  set  a  limit 
to  their  husbandry-work:   and  He  built  a  tower — chose 
out  Jerusalem :  and  digged  a  winepress — ^prepared  a  place 
to  receive  the  Prophetic  Spirit:   and  thus  He  sent  Pro- 
phets before  the  removal  into  Babylon^  Mid  after  the  re- 
moval others  again^  more  than  the  first,  seeking  firuit,  and 
saying  to  them,  Olea/nse  your  ways  and  your  manners;  Jtt.^. 
judge  righteous  judgment,  and  use  pity  and  m,ercy,  every  one  IfeduTiL 
to  his  brother:  to  the  widow,  the  orphan,  the  stranger  and  the *»  ^^ 
poor  practise  no  oppression,  and  remeniber  not  each  one  of 
you  in  your  hearts  his  brother^ s  wickedness,  and  love  no  false  lb.  riii. 
oath.     Wash  ye,  be  clean,  take  away  wideednesses  out  ofyowr  j  *  |   . 
hearts,  learn  to  do  well,  seek  judgment,  protect  Mm  that^^—^ 
suffereth  violence,  redress  the  orphan,  and  plead  for  the  wi- 
dow:  and  come,  let  us  reason  together,  saith  the  Lord.    And 
again.  Keep  thy  tongue  from  evil,  and  thy  Ups  that  they  Ps. , 
speak  no  guile.     Turn  aside  from  evil  and  do  good ;  seek  13, 14I 
peace  and  ensue  U.    By  these  messages  the  Prophets  de- 
manded the  fruit  of  righteousness. 

But  when  they  believed  not,  last  of  all  He  sent  His 
own  Son,  sent  our  Lord  Jesus  Christ;  whom  the  evil 
husbandmen  slew,  and  cast  out  of  the  vineyard.  Where- 
fore the  Lord  God  gave  it  over, — ^now  no  longer  fenced 
in,  but  laid  open  to  the  whole  world, — ^to  other  husband- 
men, rendering  the  fi^ts  in  their  seasons;  the  tower  of 
His  Choice  ^emg  everywhere  exalted  and  beautiful.  For 
everywhere  is  the  Church  glorious,  and  everywhere  the 
wine^press  dug  aroxmd :  since  everywhere  are  some  who 
receive  the  Spirit :  God  having  justly  rejected  them,  for 
rejecting  the  Son  of  God,  and  casting  Him  after  they 
had  slain  Him,  without  the  vineyard :  and  to  the  Gen- 
tiles, who  were  without  the  vineyard.  He  hath  given 
fruit,  as  after  cultivation.  As  saith  also  the  Prophet 
Jeremiah :  The  Lord  hath  reeded  and  cast  a/way  the  nation  Jar.  tH. 
which  doth  these  things  :  for  the  children  of  Judah  have  done  ' 
evil  in  My  sight,  saith  the  Lord.    Jeremiah  in  like  manner 


424  One  QoD  wrought  all  and  wiU  judge. 

Book  4.  again :  I  have  set  over  you  watchers;  Hea/r  the  sound  of  the 
^S^'^     trumpet;  and  they  said,  We  wiU  not  hear.     Therefore  hone 
the  OentUes  heard,  and  those  who  feed  caMle  among  them. 

It  is  therefore  one  and  the  same  God  the  Father^  who 
planted  the  vineyard^  who  led  ont  the  people^  who  sent 
the  IVophets^  who  sent   His   own   Son^  who  gave  the 
vineyard  to  other  hnsbandmen^  rendering  the  fimits  in 
their  seasons. 
^  3.        And  therefore  the  Lord  said  to  His  disciples^  proyid- 
8.  Luka  ing  for  ns  to  be  good  workmen^  Take  heed  to  yourselves, 
85,  ofS6.  ^^^  watch  always  at  all  times,  lest  at  amy  time  your  hearts 
he  over-charged  with  sitrfeiting  and  drunkenness  and  worldly 
cares,  and  thai  day  come  suddenly  upon  you.    For  as  a 
snare  sluill  it  corns  on  all  those  who  aibide  on  the  face  of 
sk'a^'     /Ae  whole  eaHh. — Let  your  loims  then  he  girded  about,  and 
your  lights  huming,  and  ye  yourselves  Wee  unto  men  that 
lb.  zTu.   wait  for  their  Lord. — For  as  it  was  in  the  days  of  Noe; 
'    — they  did  eat  and  drink,  they  hought  and  sold,  they  mar^ 
ried  and  were  given  in  marriage,  and  knew  not  until  Noe 
entered  into  the  ark,  a/nd  the  Flood  cams  and  destroyed 
them  all.    And  like  as  it  was  in  the  days  of  Lot;   they 
ate  and  drank,  they   hought  and  sold,  they  planted  and 
hu/Ut,  until  Lot  went  forth  of  Sodom :  it  rained  fire  from 
Heaven  and  destroyed  them  all :   so  shall  it  he  also  in  the 
S.Matfli.  coming  of  the  Son  of  Man. — Watch  therefore,  for  ye  know 
not  in  what  day  your  Lord  will  corns. 

Thus  He  announces  one  and  the  same  Lord^  who  in 
Noah's  times  brought  on  the  deluge  because  of  the  diso- 
bedience of  men^  and  in  Lot^s  times  rained  fire  from  Hea- 
ven because  of  the  many  sins  of  the  Sodomites,  and  at  last 
will  bring  on  the  Day  of  Judgment  because  of  this  same 
disobedience,  and  of  like  sins :  and  in  that  day  He  de<- 
clares,  it  will  be  more  tolerable  for  Sodom  and  Gbmorrha 
than  for  the  city  and  house  which  shall  not  have  re- 
IK  xL  ceived  the  words  of  His  Apostles.  And  thou,  Capernaum, 
^  said  He,  shalt  thou  he  exalted  to  Heaven  ?    Nay,  thou  wiU 

come  down  to  Hell.    For  if  in  Sodom  the  mighty  works 
had  heen  done,  which  have  been  done  in  thee,  it  would  ha^oe 


One  Word  did  all.     The  more  reqwred  in  the  Doom.  425 

• 

continxied  even  to  this  day.  But  I  say  unto  you,  It  shaJl  he 
more  tolerable  for  Sodom  in  the  day  of  judgment,  than  for 
you. 

Because  the  Word  of  Gbd  is  always  one  and  the  same;     $  4. 
^-to  sucli  as  belieye  Him  impartdng  the  well  of  water  8.  John 
nnto  eternal  life^  but  drying  up  at. onoe  the  unfiruitful  fig  s.Mattfa. 
tree :  first,  in  the  times  of  Noe,  bringing  in  the  flood,  to  *"•  ^^* 
extinguish  that  most  evil  race  of  the  men  at  that  time, 
who  could  now  no  longer  bring  forth  fruit  unto  QoA, 
the  Angels  who  had  transgressed  having  mingled  them- 
selves with  them;  as  also  to  abate  their  sins,  while  He 
saved  the  typical  ark,  the  creation  of  Adam :  secondly, 
in  the  times  of  Lot  He  rained  on  Sodom  and  Gomorrha 
fire  and   brimstone   from   Heaven,   an   example   of  the 
righteous  judgment  of  Gk)dj  for  all  to  know  that  every  ib.  in. 
tree  which  bringeth  not  forth  good  fruit  shaU  he  cut  down 
and  cast  into  the  fire  :  thirdly,  in  the  universal  Judgment 
He  deals  more  gently  with  Sodom,  than  with  those  who 
saw  His  miracles  which  He  did,  and  believed  not  in  Him, 
nor  received  His  doctrme. 

Thus^  as  by  His  coming  He  gave  more  grace  to  such 
as  have  believed  Him  and  do  His  will:  so  He  signified 
that  such  as  believed  TTith  not  have  a  greater  punishment 
in  the  judgment ;  being  equally  just  over  all,  and  to 
whom  He  gave,  from  them  intending  to  demand  more.  g^T ^. 
And  it  was  more,  not  because  He  revealed  the  know-  xO.  48. 
ledge  of  another  Father,  (as  we  have  shewn  so  largely 
and  in  so  many  ways) :  but  because  by  His  coming.  He 
poured  forth  upon  mankind  a  greater  largess  of  His 
Father^s  grace. 

But  if  any  one  find  our  previous  sayings  insufficient,     $  5. 
to  make  him  believe  that  the  Prophets  were  sent   byj^*/*" 
One  and  the  same  Father,  by  whom  also  our  Lord  was  gJJ  q^„ 
sent :  let  him  however  open  the  lips  of  his  heart,  and  call 
upon  Christ  Jesus  the  Lord,  and  listen  to  Him  saying. 
That  the  Kingdom  of  Heaven  is  like  wnto  a  King  making  ^.jAmh. 
a  ma/rriage  for  his  son,  and  sending  his  servants  to  swm^      '  ' 
mon  those  who  were  invited  to  the  marriage.      And  wheu 


of  old  cmd  now,    Ths  wedcUng^ga/rmevU.  427 

way,  a/nd  amend  yov/r  doings.  And  again  by  the  same^  And  lb.  tU. 
I  sent  to  you,  saith  He,  all  My  servants  the  Prophets  dtir- 
ing  the  day  amd  before  the  day  light,  and  they  obeyed  Me  not, 
nor  inclined  their  ea/rs.  And  thoii  shalt  say  to  thsm  this  lb.  sa 
word:  As  to  this  kind,  because  they  ha/ve  not  obeyed  the 
Lord's  Voice,  nor  received  discipline.  Faith  hath  failed  out 
of  their  movUh. 

The  Lord  therefore  Who  called  ub  by  the  Apostles  from  • 
all  quarters,  the  same  by  the  Prophets  used  to  call  those 
who  were  of  old :  as  is  shewn  by  the  Lord's  discourses. 
And  it  was  not,  that  the  Prophets  were  of  one,  the  Apos- 
tles of  another,  though  they  acted  as  heralds  to  different 
nations :  but  from  one  and  the  same,  did  these  announce 
the  Lord,  those  preach  the  glad  tidings  of  the  Father! 
and  whereas  these  foretold  the  Advent  of  the  Son  of 
God,  those,  as  Heralds,  announced  Him  as  present  already, 
to  such  as  were  afar  off. 

And  He  also  declared  that  we  must  be  adorned,  be-     $  6. 
sides  our  vocation,  with  works  of  righteousness,  that  the  ding  gar- 
Spirit  of  God  may  rest  upon  us.     For  this  is  the  wed-°**^' 
ding  garment:  concerning  which  the  Apostle  also  saith. 
We  would  not  be  stripped,  but  clothed  upon,  that  the  mortal  J  Cor.  t. 
may  he  swallowed  up  of  immortaiity.     But  those  who  have 
been  called  indeed  to  the  Supper  of  God,  and  because  of 
their  evil  conversation  haVe  not  received  -Hbje  Holy  Ghost, 
shall  be  cast,  He  saith,  into  outer  darkness.    Distinctly  de- 
claring that  the  very  same  King,  who  called  the  faithful 
from  all  sides  to  the  marriage  of  His  Son,  and  gave  them 
an  incorruptible  feast,  commands   to  be  cast  into  outer 
darkness  the  person  who  has  no  wedding  garment,  i.  e., 
the  scomer. 

Thus,  as  in  the  former  Testament  with  mam,y  of  them  l  Cor.  x. 
He  was  not  well  pleased,  so  also  here  it  is  m^ny  called, 
few  chosen.  The  God  then  who  judges  is  not  one,  and 
the  Father  who  invites  to  salvation  another;  nor  is  He 
who  giveth  eternal  light  different  from  Him  who  gived 
command  for  those  to  be  cast  into  outer  darkness,  who 
have  not  the  wedding  garment.     But  it  is  one  and. the 


428  .    He  rewards  a/nd  dooms.    AU  His^ 

Book,  4.  same  Lord^  the  Father  of  our  Lord^  by  whom  also  the 
Prophets  were  sent,  first  inviting  the  unworthy  because  of 
His  anbonnded  goodness,  and  ajfterwards  inspecting  those 
who  were  invited,  to  see  whether  they  have  sach  apparel 
as  is  convenient  and  suitable  to  His  Son^s  marriage :  be- 
cause nothing  unsuitable  nor.  evil  pleases  Him:    As  the 

8.  John  Lord  said  to  l^im  who  had  been  cured.  Behold,  thou  art 
•  made  whole :  sin  no  more,  lest  a  worse  thing  happen  unto 
thee.  For  He  who  is  good  and  just  and  pure  and  unde- 
filed,  will  not  endure  in  His  bridal  chamber  anything  evil, 
or  unjust,  or  abominable.  Now  this  is  the  Father  of  our 
Lord,  by  whose  providence  all  things  are  preserved,  and 
by  His  command  all  are  ordered.  And  while  He  gives 
freely  to  whom  it  is  meet,  as  a  most  righteous  rewarder 
He  makes  distribution  most  worthily  according  to  their 
merit  to  the  unthankful  and  such  as  feel  not  His  kind- 
ness: and  He  saith  accordingly.  Sending  His  armies.  He 
destroyed  those  mvrderers,  amd  hwmed  up  their  city. 

Now  he  saith,  ''His  army,'^  because  all  men  belong  to 

Pi.  sdr.  Gk)d.  For  the  EaHh  is  the  Lord^s,  amd  the  fulness  thereof; 
{he  world,  amd  all  that  dwell  therein.    And  therefore  Paul 

RoiiLzili.the  Apostle  in  his  Epistle  to  the  Romans  saith.  For  there 
is  no  power  hut  of  Ood  and  those  which  exist  are  ordained  of 
Ood.  He  therefore  who  resisteth  the  power,  resisteth  the  or^ 
dina/nce  of  Ood;  and  they  tJiat  resist  obtain  to  themselves 
dam/naMon.  For  rulers  are  not  a  terror  to  the  good  work, 
huJt  to  the  evil.  And  wouldst  thou  not  fear  the  Power  f  Do 
good,. amd  thou  shaU  ha/oe  praise  thereof:  for  he  is  the  min^ 
ister  of  Ood  to  thee  for  good.  Btd  if  thou  ha/oe  done  evU,  be 
afraid.  For  he  beareth  not  the  sword  in  vain.  For  he  is  the 
mimister  of  Ood,  am,  an)enger  for  wrath  to  him  tJiat  doeth  evU. 
And  therefore  be  ye  sviject,  not  only  for  wrath,  but  also  for 
conscience^  sake.  For  therefore  also  do  ye  pay  taxes :  for 
they  are  Ood^s  ministers,  waiting  upon  this  very  thing. 

And  thus  you  see  that  both  the  Lord  and  the  Apos- 
tles announce  One  Gt)d  the  Father,  Him  Who  enacted  the 
Law,  YiTho  sent  the  Prophets,  Who  made  all  things :  and 
therefore  it  is   said.  Sending  His  armies,  because  every 


Parables  iUudraUng  the  unify  of  His  work.       429 

inan^  in  .that  he  is  a  maiij  is  His  handy  work,  though  he 
know  not  his  God.    Pop  to  all  He  giveth  their  being,  Who 
ewuseth  His  Sun  to  arise  on  evU  and  good,  and  raineOi  oii|'^***^- 
jtbst  and  vmjust. 

And  not  only  by  what  has  been  said^  but  also  by  the  ,.&'*. 
parable  of  the  two  sons,  whereof  the  younger  wasted  his  z^.  n 
substance  in  luxury,  living  with  unchaste  persons,  hath"^^' 
He  taught  us  of  one  and  the  same  Father,  who  to  his 
elder  son  spares  not  eyen  a  kid,  but  for  his  sake  who 
had  been  lost,  his  younger  son,  commands  the  fatted  calf 
to  be  slain,  and  gives  him  the  best  robe: — and  by  the  Pa- 
rable also  of  those  workmen,  who  at  sundry  times  were 
sent  into  the  vineyard,  one  and  the  same  Householder  is 
manifested,  who  called  some  immediately,  in  the  begin- 
ning of  the  Creation  of  the  World,  others  again  after 
this,  and  after  the  middle  time  others,  and  a  fresh  set 
when  now  the  seasons  were  far  advancing,  and  in  the 
end  again  another  set:  so  that  while  there  are  many 
workmen  in  their  several  generations,  there  is  but  one 
Householder,  calling  them  all  together. 

For  in  truth  there  is  but  one  Vineyard,  because  there 
is  but  one  righteousness :  and  but  one  steward,  because  but 
one  Spirit  of  Ood,  who  disposeth  all  things :  and  in  like 
manner  too  but  one  reward;  for  they  all  receive  eachS. M»tA. 
man  a  penny,  having  the  King's  image  and  superscription, 
i.  e.,  the  knowledge  of  the  Son  of  God,  which  was  in- 
corruption.  And  for  this  cause  He  began  from  the  last 
to  give  his  reward,  because  in  the  last  times  the  Lord 
being  manifested  did  so  represent  Himself  to  all.  , 

And  the  Publican   also,  who  in  prayer  surpassed  the     (8. 
Pharisee,  had  witness  fi*om  the  Lord  that  he  was  rather  zTiiiTiO 
justified,  not  for  worshipping  another  Father,  but  for  mak-  ■^9' 
ing  his  confession  to  the  same  God  with  great  humility, 
without  self-exaltation  and  without  boasting. 

And  the  Parable  again  of  the  two  sons,  those  I  mean  s.  Maub. 
who  are  sent  into  the  vineyard,  of  whom  the  one  con-  J^'. 
tradicted  his   father, '  cmd  afterwards  repents,  at  a  time 
when  his  penitence  did  him  no  good;  whereas  the  other 


480  The  wliole  diapenBoJUon  from  One  Gk)D. 

Book  4.  engaged  himself  to  go,  at  once  promising  his  &iher^  but 

P8.CXVL  went  not: — (because  eyery  man  is  a  liar;  and  to  will  in- 

of/Rom.  deed  lies  dose  at  Iiandto  ns,  but  it  finds  not  bow  to 

^*  1^     perform) — ^I  saj^  that  Parable  shews  that  there  is  bat  one 

and  the  self-same  Father.     So  also  does  the  Parable  of 

^2^5^   the  Fig-tree;  concerning  which  the  Lord  saith^  Behold 

now  three  yecure  I  come,  seeking  JrwU  on  this  fig-tree,  a/nd 

find  not.    Thos  in  signifying  His  advent  by  the  Prophets^ 

by  whom  He  came  so  often  requiring  of  them  the  fimit 

of  righteousness^  which  He  found  not^  He  openly  declared 

that  the  fig-tree  itself  should  be  cut  down  for  the  above 

mentioned  cause.     And  without  a  Parable  again  the  Lord 

J^'  H     spake  to  Jerusalem^  0  Jerusalem,  Jerusalem,  who  killest  the 

Prophets,  a/nd  stonest  them  that  are  sent  unto  thee :  how 

often  would  I  have  gatliered   thy  children,  as  a  Ken  her 

chickens  under  her  wings,  and  thou  wouldest  not  I    Behold 

your  house  is  left  unto  you  desolate. 

For  that  which  had  been  said  by  the  Parable^  Behold 
I  come  three  years  seeking  fruit ;  and  openly  again^  How 
,  often  wouid'I  ha/ife  gathered  thy  sons;  will  be  false^  if  we 
do  not  understand  that  coming  of  Him^  which  is  by  the 
Prophets;  since  [in  person]  He  came  to  them  once  for 
all^  and  then  for  the  first  time.  Bat  to  prove  that  it  is 
the  same  Word  of  Gk)d  who  chose  both  the  Patriarchs 

■ 

and  us^ — yisitiiig  them  at  all  times  by  His  Prophetic 
Spirit^  us  who  have  been  convoked  from  all  quarterSj  by 
His  own  Comings — ^besides  what  hath  been  said.  He  spake 
S.  Matth.  as  followsj  according  to  truth :  Mam  shall  come  from  the 
][^'  '  East  amd  West,  and  shaU  sit  down  vrUh  Abraham  and  Isaae 
and  Jacob  in  the  Kingdom  of  Heaven:  but  the  children  of 
the  Kingdom  shall  go  into  outer  darkness,  there  shall  be 
weeping  a/nd  gnashing  of  teeth,  tf  therefore  those  who 
from  the  East  and  West  shall  believe  in  Him  by  the 
preaching  of  the  Apostles  shall  sit  down  in  the  Kihg-^ 
dom  of  Heaveuj  sharing  in  the  bcmquet  with  them;  we 
discern  herein  one  aiid  the  same  God,  Who  first  chose 
the  Patriarchs,  then  visited  His  People,  and  afterwards 
called  the  (Gentiles. 


FreewiU:  Beward  and  Punishment.  481 

And  in  that  He  saith.  How  often  would  I  have  ga*   <;rav. 
ihered  thy  children  a/nd  thou  wouldst  not :  He  declared  the  ""a'iT^ 
ancient  law  of  man's  liberty;  how  that  God  made  him  free 
from  the  beg^inning^  having  power  of  himselfj  as  he  had  Man'i 
»  soul  of  his  own,  to  act  upon  God's  decree  voluntarily,      "^ 
and  not  upon  compulsion  from  Gbd.     For  in  God  is  no 
violence :  but  a  good  mind  is  always  where  He  is.    And 
therefore,  while  He  gives  good  counsel  to  all,  He  hath  set 
in  man  the  power  of  choice,  as  also  in  the  Angels  (for 
the  Angels  have  reason) :   so  that  on  the  one  side  they 
who  have  been  obedient,  may  deservedly  keep  the  good 
thing  which  they  have,  God's  gift,  but  preserved  by  them- 
selves :  but  those  who  have  not  obeyed,  will  deservedly  God  sires 
be  found  far  from  good,  and  will  receive  condign  punish-  A^roval 
ment:  because  that  when  God  mercifully  gave  what  was 
good,  they  did  not  diligently  keep  it,  nor  count  it  preci- 
ous, but  despised  His  excess  of  bounty.    Therefore  cast- 
ing  away  what  is  good,  and  in  a  manner  spewing  it  out, 
they  will  all  of  them  deservedly  incur  the  just  judgment 
of  Gk)d,  as  also  the  Apostle  Paul  testified  in  his  Epistle 
to  the  Romans,  saying  thus:   Deapiseat  thou  the  riches  -of  Rom. U. 
His  goodness  amd  fotbewrance  and  long-suffering,  not  hnoW' 
ing  that  'the  goodness  of  Ood  leadeth  thee  to  repentance? 
But  after  thy  hardness  and  impenitent  hecurt  thou  treasurest 
up  unto  thyself  wrath  in  the  day  of  wrath  a/nd  reoelaUon 
of  the  righteous  judgment  of  Ood. — But  glory  amd  peace,  lb.  10. 
saith  he,  to  every  one  that  worketh  good.    Gt>d  then  gave 
what  is  good,  as  the  Apostle  also  testifieth  in  the  same 
epistle :  and  such  as  work  it  shall  receive  glory  and  hon- 
our, for  working  good,  when  they  might  have  declined 
working  it:  but  such  as  work  it  not,  shall  receive  the 
just  judgment  of  God  for  not  having  wrought  good  when 
they  had  the  power  to  work  it. 

If  some  are  by  nature  bom  bad  and  others  good,  nei-     $  2. 
ther  are  these  praised  for  being  good,  since  they  were  J^®^| 
framed  such  :    nor  the    others   blamed,   beintp  so  bom.  »o  bUnaei 

^  •     no  Pniie 

But  because  they  are  all  of  the  same  nature,  and  able 
to  retain  and  do  what  is  good,  and  able  on  the  contrary 


432  QoD  counsels  to  do  riyJU,  eompels  noL 

Book  4.  to  reject  it  and  do  it  not :  justly  even  among  men  who 
are  well  govemedj  and  mncli  more  with  Gk>d^  f^re  the  one 
praised^  and  meet  witness  borne  nnto  them^  of  their  gen- 
eral ohoice  of  what  is  good,  and  perseyerance  in  it;  the 
others  blamed,  and  dne  punishment  set  upon  them,  for  re- 
jecting what  is  right  and  good.    And  therefore  the  Pro- 
phets (as  we  haye  shewn  at  large)  used  to  exhort  men  to 
do  righteously,  and  to  fulfil  what  is  good:  as  though  that 
kind  of  thing  were  in  our  own  power,  and  men's  great 
carelessness  were  the  cause  of  their  falling  into  forgetful- 
ness,  and  being  destitute  of  that  sound  judgment,  which 
the   good  God   by  His  Prophets  hath  enabled  men  to 
form. 
<  3^         Therefore  also  saith  the  Lord,  Let  your  UgJU  shine  (sudi 
8v  Matth.  was  His  expression)  before  men,  that  they  may  «dd  your  good 
worlcs,  and  glorify  your  Father  which  is  in  Hea/oen.    And, 
S.  Luke    Take  heed  to  yourselves  lest  haply  your  hearts  be  overcharge 
ed  with  surfeUing  and  dnmkermess  and  cares  of  this  Kfa. 
lb.  xii.     And,  Be  your  loins  girded  and  your  lights  burning,  and  ye 
^'^~^'    yourselves  Uke  unto  msn  thaii  wait  for  their  Lord,  when  he 
shall  return  from  the  wedding,  that  when  he  cometh  and 
hnocketh,  they  may  open  unto  him.    Blessed  is  that  servant, 
whom,  wlien  his  Lord  cometh,  he  shall  fmd  so  doing.    And 
lb.  47.     ckgain.  The  slave  who  Jcnoweth  his  Lord's  will,  and  doeth  it 
lb.  Ti.      not,  shall  be  beaten  with  many  stripes.    And,  Why  say  ye  to 
*  ..      Me,  Lord,  Lord,  and  do  not  the  things  which  I  say  f    And 
45,'  46,      again.  But  if  the  slave  say  in  his  heart.  My  Lord  delay eth, 
S.' Matth.  ond  begin  to  beat  his  fellow  servants,  and  to  eat  and  drink 
^"^^'  ^^*  and  be  drunken :  his  Lord  shall  corns  in  a  day  when  he  ex^ 
pecteth  not,  and  dimde  him,  and  set  his  portion  with  the 
hypocrites. 

For  all  these  sayings  set  forth  the  free  will  of  man, 
and  how  Gx)d  is  a  counsellor  to  us,  exhorting  us  to  sub- 
mit to  Him,  and  turning  us  aside  ^  fi*om  disobeying  Him, 
but  not  using  any  compulsion.    . 
{  4,         Since  eyen  with  regard  to  the  Grospel  itself,  if  a  man 

t  hworp^Torros,  Latin  venioD,  aoer-    natire  rendering,  distuading  ut.    B. 
tens.    The  Translator  gives  the  alter- 


Why  some  things  not  expedient.   Man  free  to  heKeve.    438 

be  nnwilling  to  follow  it^  it  is  free  for  him^  though  not 
good«     For  disobedience  to  Gk>d  and  loss  of  what  is  good 
is  indeed  in  a  man's  power^  bnt  it  brings  no  ordinary 
harm  and  loss.    And  therefore  Panl  saith^  AU  tJdngs  a/re  i  Cor. 
jfemMtedi  ^  ^^2  thmgs  are  not  eospedient;  both  rehears- 
ing man's  liberty^  by  reason  of  which  even  all  things  are  Man 
permitted,  Gk>d  nsing  no  compulsion  towards  him^,  and^ao» 
declaring  the  sense  of  the  phrase^  It  is  not  eoepedient,  that 
we  may  not  abuse  ov/r  liberty  for  a  doak  of  malitumsness :  IS.  Pet, 
for  this  is  not  expedient.    And  again  he  saith^  Speak  yeEph.* 
the  truth  every  mam,  vnih  his  neighbowr;  And,  Let  no  evU  n).  99. 
speech  come  out  of  yowr  mouth,  nor  fiUhi/ness,  nor  foolish  n>.  ▼•  *• 
talking,  nor  buffoonery,  which  is  nothing   to  the  purpose: 
bui  rather  giving  of  thanks.    And,  For  ye  were  ai  one  time  lb.  a 
darkness,  but  now  light  in  the  Lord :    As  children  of  light 
walk  honestly ;  not  in  riotvngs  arnd  dnmkewnesses,  not  in  Rom. 
ehambervngs  and  wwntonnesses,  not  in  strife  and  envying. 
And  these  things  some  of  you  were,  but  ye  are  washed,  but  i  Cor. 
ye  are  sanctified  in  the  name  of  our  Lord. 

If  then  it  were  not  in  ns  to  do  these  things  or  not  to 
do  them,  what  cause  had  the  Apostle,  and  long  before 
the  Lord  Himself,  to  give  counsel  that  one  should  do 
some  things  and  abstain  from  some  other  ?  But  because 
man  from  the  beginning  has  his  determination  free,  and 
Ood,  in  whose  likeness  he  is  made,  hath  free  determi-* 
nation,  in  every  instance  advice  is  given  him,  to  retain 
that  good  thing  which  is  perfected  by  obedience  towards 
God. 

And  not  in  works  only,  but  also  in  faith  the  Lord     $  5. 

hath  kept  man's   choice  free  and  independent :   saying,  ^djm 

According   to   thy  faith  be  it  unto   thee :   signifying  that  ?•  ^^ 

it  is  a  man's  own  faith,  because  he  hath  his  own  proper 

judgment.     And  again,  AU  things  are  possible  to  him  that  S.  Mark 

believeth;   and,  Oo,  as  thou  hast  believed,  be  it  unto  ^A^.  s.*Mi^ 

And  all  such  places  shew  that  Man  is  in  his  own  power  ^•^*' 

concerning   faith.    And  for  this   cause  he  that  believetji  s.  John 

Him  hath  everlasting  life;  but  he  that  believeth  not  the  8on^^ 

shall  not  see  Ufe,  but  tlie  wrath  of  Ood  shall  abide  on 

F  f 


484       Ths  purpose  and  glory  offree-will,  the  Orovm 

BooK.4.  him.     On  this  principle  then  the  Lord^  at  once  declaring 

His  own  goodness,  and  implying  that  man  is  in  the  hand 

of  his  own  will  and  his  own  power,  said  to  Jemsalem, 

8«M*tth. Sow  often  would  I  have  gathered  thy  sons,  as  a  hen  her 

37»  sk      ehicikens  wider  her  ttfrngs^  and  thou  wouldst  not  I     Wherefore 

your  house  shaJl  he  left  unto  you,  desolaie. 
^  ^'  Bnt  they  who  maintiaiTi  the  contrary,  bring  in  a  Lord 
•equenoe  withont  power,  as  if,  forsooth,  He  conld  not  accomplish 
ooiitnx7  what  He  would:  or  again,  as  though  He  discerned  not 
""^^  ^"^  those  who  by  nature  are  earthly  (so  these  men  speak), 
and  those  who  cannot  receive  His  incorruption.  '^Yea, 
He  ought  not,  it  is  said,  to  have  made  either  Angels 
such  as  to  have  power  to  transgress,  nor  men,  who  pre- 
sently would  prove  ungrateful  to  Him/*  Because  they 
were  made  reasonable,  with  faculties  to  examine  and  to 
judge,  and  not — (like  irrational  or  inanimate  things,  which 
can  do  nought  of  their  own  will,  but  are  drawn  to- 
wards good  by  necessity  and  force;  who  have  one  only 
thought,  and  one  only  way) — ^these  are  not,  I  say,  made 
unchangeable,  and  without  judgment,  so  as  not  to  be 
capable  of  being  anything  but  what  they  were  made. 
And  so  to  them  neither  would  that  which  is  good  be 
pleasant,  nor  the  communion  of  Ood  precious,  nor  good 
gr^tly  desirable,  seeing  that  it  grew  up  to  them  with- 
out any  movement,  care,  or  study  of  their  own,  yea,  as 
a  spontaneous  and  untended  plant.  Thus  there  would 
be  no  energy  in  their  goodness,  they  being  what  they 
are  rather  by  nature  than  by  will,  and  having  good  of 
itself,  not  by  choice,  and  consequently  not  realizing  so 
much  as  this.  That  what  is  good,  is  fair,  and  not  en- 
joying it.  For  what  enjoyment  is  there  of  Good  in  those 
who  know  it, not?  And  what  glory  to  those  who  have 
not  exerted  themselves  for  it  ?  And  what  crown  to 
those  who  have  not  won  the  same  as  conquerors  in  a 
struggle  ? 
♦  7-  Wherefore  also  the  Lord  said  that  the  Kingdom  of 
IbbxL  18.  Heaven  was  subject  to  violence,  and  the  violent^  saith  He, 
despoil  it;  i.  e.,  they  take  its  spoils,  who  watch  earnestly. 


gained  by  sbruggling.  and  by  Ice^pvng  Love  of  God.    485 

with  miglit  and  intense  straggling.  And  so  again  Panl 
the  Apostle  saith  to  the  Corinthians :  Know  ye  not,-  that  lp<>'« 
they  which  run  in  a  race,  run  all,  but  one  receweth  ^A^M— 27. 
prize?  80  run  that  ye  may  obtain.  And  every  one  who 
etriveffb  for  the  mastery  is  temperate  in  all  things :  they 
indeed  to  receive  a  corruptible  crown,  but  we  an  incorrvpti^ 
ble.  Now  I  so  run,  not  for  a/n  wncertainty;  so  I  fight,  not 
cu  beating  the  air;  bu^  I  bruise  my  body,  and  bring  it 
into  sla/very,  lest  haply  preaching  to  others  I  myself  become 
reprobate.  The  good  Champion^  you  see,  exhorts  us  to  JJf!^ 
the  fight  of  incorruption,  that  we  may  be  crowned,  and  used 
may  account  the  crown  precious,  I  mean  that  acquired  gi^ 
for  us  by  struggling,  not  one  which  grew  on  us  of  its 
own  accord.  And  so  much  the  more  precious  is  it,  as 
it  comes  to  us  by  struggling;  and  the  more  precious  it 
is,  the  more  let  us  always  love  it.  But  by  no  means  is 
the  same  fondness  felt  when  things  come  of  their  own  ac- 
cord as  when  they  are  found  with  much  anxious  tofl. 
Because  therefore  it  was  for  our  good  to  love  God  more, 
the  Lord  taught  us  to  obtain  this  with  labour,  and  the 
Apostle  handed  on  the  lesson.  Moreover,  on  the  other 
supposition  our  good  would  be  unfelt,  from  not  being 
exerted.  Yea,  and  sight  would  not  be  so  desirable  to 
us,  had  we  not  learned  how  bad  it  is  not  to  see;  and 
good  health  too  is  rendered  more  precious  by  the  sick 
man's  experience;  and  light,  by  comparison  with  deork- 
ness;  and  life,  with  death.  So  too  is  the  heavenly  King- 
dom more  precious  to  those  who  have  known  the  earthly 
one.  But  the  more  precious,  so  much  the  more  we  love 
it;  and  the  more  we  love  it,  the  more  glorious  shall  we 
be  with  God. 

The  Lord  therefore  on  our  behalf  endured   all  these  The 
things,  that  we  being  by  all  disciplined,  might  in  all  be  the  Mas- 
on  our  guard  for  the  time  to  come,  and  might  persevere  darance 
in  all  love  towards  Him,  being  taught  by  reason  to  love  ^®'  ^ 
God:  God  for  His  part  exhibiting  longsufiering  in  the 
revolt  of  man,  and  man  being  disciplined  by  the  same: 
even  as  the  Prophet  speaks;   Thy  depa/rtwre  shaU  correct  Jet. ^19% 

F  f  2 


436  Ood  travM  ua  on  Hep  by  step  ;  the  same 

Book  4.  {hee;   God  predetermining  all  for  man's  perfection^  and 
for  the  efficacy  and  manifestation  of  His  arrangements; 
thfit  so  botih  Gbodness  may  be  exhibited^  and  Bighteons- 
ness  perfected,  and  the  Chnrcb  be  framed  aftef  the  fash- 
ion of  His  Son's  image,  and  so  at  the  last  Mail  may  at- 
tain his  fall  growth,  ripening  as  he  is  by  so  great  means 
for  the  sight  and  comprehension  of  God. 
xStol      Bnt  if  a  man  say  ''How  is  this?   t^ould'not  God  render 
§  1.     man  perfect  from  the  beginning?''  let  him  know,  that 
£i^     altboogh  nnto  God,  who  is  always  just  the  same,  and 
oSt^    Unoriginated,  in  respect  of  Himself  all  things  are  possi- 
2^       ble;  yet  the  things  which  were  made  by  Him,  so  fiaf  as 
that,  coming  afterwards,  they  haye  each  its  own  begin- 
ning of  generation,  so  far  they  must  also  fall  short  of 
Him  who  made  them;  for  the  things  just  brought  into 
being  could  not  be  unoriginated;  and  so  far  as  they  are 
not  unoriginated,  so  fiur  also  they  fieJl  short  of  Perfec- 
tion.   And  in  respect  that  they  are  younger,  they  are 
,   also  childish,  and  in  the  same  respect  also  unj^raddsed^, 
and  unexercised  for  the  perfect  training.    As  then  the 
Mother  is  able  indeed  to  bestow  perfect  nourishment  on 
her  babe,  but  the  Babe  is  as  yet  incapable  of  receiving 
the  nourishment  which  is  too  old  for  itself:  so  Gt)d  also 
was  indeed  able  Himself  to  bestow  on  man  perfection 
from  the  beginning,  but  man  was  incapable  of  receiving 
it :  for  he  was  a  babe, 
what  m!m     ^^^  which  cause  also  our  Lord  in  the  last  times  came 
can  re-     nnto  US,  having  summed  up  all  things  in  Himself;   not 
as  He  could,  but  as  we  were  able  to  receive  Him.    For 
He  indeed  could  have  come  to  us  in  His  own  incorrup- 
tible glory,  but  we  as  yet  had  no  power  to  endure  the 
greatness  of  His  glory.    And  therefore  to  us,  as  to  babes, 
the  perfect  Bread  of  the  Father  communicates  Himself 
as  milk:    (For  that  kind  of  thing  was  His  human  Pre- 
sence :)  in  order  that  we,  nourished  by  His  Flesh  as  by 
the  breast,  and  accustomed,  by  this  sort  of  milk  diet,  to 
eat  and  drink  the  Word  of  Gt>d,  might  be  able  to  re- 

■  At^/m^ooto,  Lat.  intueta.  The  Tranilatcr    gaye  also  the  rendering,  ttrange,  E. 


egjiibited  by  8.  Paul.   For  this  was  Ohrist  a  Baby.      487 

tain  in  ourselves  the  Bread  of  ImmoriaL'ty,  wHoh  is  the 
Spirit  of  the  Father. 

And  therefore  Paol  saith  to  the   Corinthians^  I  hti/ve     i  2. 
fed  you  with  milk,  not  with  meat;  for  neither  were  yej      * 
able  to  hea/r  it :  i,  e.,  The  hnman  Presence  indeed  of  the 
Lord  yon  have  been  taught,  but  not  yet  doth  the  Spirit 
of  the  Father  rest  upon  you,  by  reason  of  your  weak* 
ness.    For  where  there  is  among  you,  saith  he,  envying,  lb.  8. 
a/nd  strife,  amd  divisions,  a/re  ye  not  ccumal,  and  walk  as 
man  ?  i.  e., — ^that  as  yet  the  Spirit  of  the  Father  was  not 
with  them,    because  of  the  imperfection^  and  weakness 
of  their  conversation.     As  then  the  Apostle  was  able  in- 
deed to  give  them  the  meat   (for  on  whom  they  laid^^^"^ 
hands,  they  received  the  Holy  Ghost,  which  is  the  meat 
of  life),  but  they  for  their  part  were  incapable  of  receiv- 
ing it,  because  they  had  the  organs  of  their  soul^s  sen- 
sation as  yet  weak  and  unpractised  in  divine  exercise:  so 
also  at  the  beginniilg,  Ood  indeed  was  able  to  give  per- 
fection unto  man,  but  he  having  just  begun  to  be,  was 
unable  to  receive  it;  or  rather,  to  comprehend  it  received; 
or  again,  comprehending,  to  retain  it.    And  for  this  cause 
the   Son  of  Ood  became  a  babe  with   man,   perfect  as  The  Son 
He  was :  not  on  His  own  account,  but  because  of  man's  ^^^ 
childishness,  being  so  comprehended,  as  man  was  able*^^y» 
to  comprehend  Him.    Not  with  God  was  the  weakness  might 
and  defect,  but  with  the  newly  formed  man,  because  hehend 
was  not  uncreated^. 

But  in  God  are  together  manifested  Power,  and  Wis-  $  3. 
dom,  and  Goodness:  Power  and  Goodness  in  that,  when 
things  do  not  yet  exist.  He  both  createth  and  maketh 
them  of  His  own  Will:  Wisdom,  again,  in  His  having 
made  what  was  made  in'  good  time  and  harmony,  and 
well  fitted  in:  which  also  by  His  exceeding  goodness 
obtaining  increase,  and  enduring  longer,  shall  receive  the 

V  iucardprioroy,  Lat  imperfecHonem.  error  not  nnconunon  in  Mn.,  ind  still 

The  Translator  gives  also  the  render-  more  common  in  editions,  the  present 

ing  incongrtdtff.    E.  Greek  Text  gives  &7^yrirros,  whence  the 

^  infectut,    unmade,   inoriginate,   to  Translator  gave  also  in  brackets  «fi6e- 

translate  the  Greek  ityinrros.    By  an  gotten.    £. 


438  QoD  gives  Man  a  aha/re  of  His  EtemOi/, 

Book  4.  glory  of  the  ITncreated  One^  God  nngnidgiiigly  ▼oacli<^ 

safing  that  wbich  is  good.     While  in  respect  of  their 

God  en-   production'^  they  are  not  nnoriginate^  yet  in  respect  of 

Ji^His  their  enduring  through  long  ages,  they  will  receive  the 

d^i^'    power  of  the  Unoriginatej   Qod  freely  bestowing  upon 

^^.     thiem  everlasting  continuance.    And  so  Gh>d  for  His  part 

obedienoe  is  first  in  all  tlungs.  Who  is  alone  Unoriginate,  and  first 

ing       ~  of  all,  and  to  all  ilie  cause  of  their  being :  while  all  other 

things  remain  in  subjection  to  God.    Now  subjection  to 

Gk>d  is  incorruption,  and  the  continuance  of  incorruption 

is  the  glory  of  the  Unoriginate. 

By  this  order  then,  and  by  measures  such  as  these, 
and  by  this  kind  of  training,  Man  being  originated  and 
formed  comes  to  be  in  the  image  and  likeness  of  the 
Unoriginate  Gk>d:  The  Father  approving  and  command- 
ing. The  Son  performing  and  creating,  The  Spirit  giv- 
ing nourishment  and  growth,  and  Man  for  his  part  si-» 
lently  advancing,  and  going  onward  to  perfection;  L  e., 
coming  near  the  Unoriginate.  For  the  Unoriginate  is 
perfect;  and  this  is  God.  And  it  was  needful  that  Mail 
should  first  be  brought  into  being,  and  being  made 
should  grow,  and  having  grown  should  come  to  Man- 
hood, and  after  Manhood  should  be  multiplied,  and  being 
multiplied  should  grow  in  strength,  and  after  such  growth 
should  be  glorified,  and  being  glorified  should  see  his 
own  Lord.  For  He  who  is  to  be  seen,  is  God:  and  the 
Vision  of  God  produces  incorruption,  and  incorruption 
makes  one  to  be  near  unto  Gt)d. 
§  4.  These  then  are  every  way  unreasonable,  who  not  wait*- 
^^^    ing  for  the  time  of  growth,  charge  QtoA  with  the  infirm- 

foffof  ^^  ^^  ^^^  ^^^  nature.  They  know  neither  (Jod  nor 
folly  and  themselves,  insatiable  and  ungrateful.  They  are  even 
than  unwilling  to  be  that  which  they  are  made,  i.  e.,  men 
a^als  capable  of  passions.  But  they,  overstepping  the  law  of 
mankind,  already  even  before  they  are  made  men  want 
to  be  like  'unto  God  their  Maker,  and  that  there  shall 

*  ytytyrjaOai,  Lat  facia  nmi.    The    I  hare  put  unoHginaU  below  in  place 
Tranalator  gave  the  altemative,  creation,    of  unbegotien,  following  the  Latin.    E. 


andFreeioiUliJceHmselfjmangruniil^  48d 

be  no  difference  between  the  Uncreated  Gt>d  and  Man 
who  is  just  now  created.    And  thej  are  more  irrational 
than  the  domb  animals ;  for  they  do  not  blame  Gtod  for 
not  making  them  men^  but  oach  one  of  them^   acoord- 
ding  as  he  is  made  gives  thanks  to  God  for  that  he  is 
made.     Whereas  we  blame  Him^  for  that  we  are  not 
from  the  beginning  made  Gods^  but  first  Men  and  then 
Oods.    And  yet  Gt>d  did  this  in  the  singleness  ^  of  His 
bonntyj  that  no  one  might  acconnt  Him  grudging  or 
incommunicative.    His  Word  isj  I  said,  Te  we  gods,  and  ?■• 
(M  of  you  sons  of  the  Most  High,    But  to  us^  not  en- 
during to  bear  the  power  of  His  Gk)dhead^  He  saith^  Ye  lb.  7. 
for  your  part  shaJl  die   Uke  men:    stating  both  points; 
the  benignity  of  His  own  gift,  and  our  infirmity,  imd 
how  that  we  are  in  our  own  power.    For  while  accord- 
ing to  His  own  benignity  He  bestowed  good  in  good 
measure^  and  made  men^  like  Himself,  endowed  with  free- 
will; yet  in  His  foreknowledge  He  was  aware  of  man^s 
infirmity,  and  of  what  would  come  thereof;  and  in  His 
love  and  might  He  will'  overcome  that  which  we  are  by 
our  created  nature.     Now  it  was  necessary  that   first 
nature  should  be  manifested,  then  afterwards  that  the 
mortal  should  be  overcome  and  absorbed  by  immortality,  i  Cor. 
and  the  corruptible  by  incorruption,  and  that  man  should  ^*    * 
be  made  in  the  image  and  likeness  of  God,  receiving 
the  knowledge  of  Gt>od  and  Evil. 

And  man  did  receive  the  knowledire  of  i?6od  and  evil,    Cbap. 

.  XXXIX. 

how  it  is  good  to  obey  God,  and  to  believe  Him  and—r-r — * 
to  keep  HiH  Commandment:  and  this  is  the  life  of  man:  Lenon 
even  as  not  to  obey  Gk>d,  is  bad;  and  this  is  man's  know, 
death.    Gt>d  therefore  shewing  Loiigsuffering,  man  knew  ^f  ^a 
both  the  good  of  obedience,  and  the  evil  of  disobedience :  <^ 
that  the  mind^s  eye  receiving  trial  of  both,  might  with 
judgment  make  its  choice  of  the  better,  and  might  never 
become  slothful,  nor  negligent  of  Gk)d's  command:  and 
as  to  that  which  deprives  it  of  life,  i.  e.,  disobedience 
to  God,— ^learning   by  experiment   how   evil  it  is,  one 

f  tin^UciUUem.  The  Translator  givea    alao  the  rendering,  fnmknm.    B. 


440  Mwitf%  In'aMwng,  rwust  let  God  moidd  him, 

Book 4.  miglit  never  even  bo  rxmdh  as  try  it:  wliile  as  to  obey^ 
ing  Gbdj  wliicli  is  the  preservative  of  his  life^  knowing 
liow  gfood  it  is^  he  may  diligently  keep  it  with  all  ear- 
niBstness.  And  to  this  end  he  had  also  double  senses^ 
having  the  cognizance  of  both  kinds :  that  with  discipline 
[i.  e.^  regpilar  training]  he  might  make  choice  of  the 
best.  Bat  how  could  he  have  had  a  training  for  good, 
knowing  not  what  is  contrary  thereto?  For  onr  notion 
of  things  actually  brought  within  reach  is  stronger  and 
more  undoubted,  than  the  guess  which  comes  of  mere 
suspicion.  For  as  the  tongue  by  taste  receives  trial  of 
sweet  and  bitter,  and  the  eye  by  sight  discerns  what 
is  black  firom  the  white,  and  the  ear  by  hearing  knows 
the  differences  of  sounds:  so  also  the  mind,  by  experi- 
ment of  both,  receiving  a  lesson  in  good,  is  made  stronger 
to  keep  the  same  by  obeying  God: — ^first  by  penitency 
rejecting  disobedience,  as  a  thing  bitter  and  evil;  then 
learning  by  reflection  what  sort  of  thing  it  must  be  which 
is  contrary  to  goodness  and  sweetness : — so  as  never  even 
to  make  trial  of  the  taste  of  disobedience  to  God*  But 
if  a  man  shrink  firom  the  knowledge  of  both  kinds,  and 
from  the  two  sorts  of  impressions  arising  from  that  know- 
ledge, without  knowing  it  he  destroys  his  own  human 
being. 
§  2.  How  then  shall  he  be  God,  who  is  not  yet  made  man  ? 
yieldiis-  ^ow  made  perfect,  who  is  but  just  made  at  all?  how 
P!t:^«     immortal,  who  in  mortal  natare  was  not  obedient  to  his 

to  OUT  ' 

Matter't  Maker?  Nay,  thou  must  first  g^uard  well  thy  position 
as  man,  and  then  at  length  partake  of  the  glory  of  Qoi. 
For  thou  makest  not  God,  but  God  maketh  thee.  If 
then  thou  art  Qod^s  handywork,  stay  for  the  hand  of 
^y^~  thine  artificer,  which  doeth*  all  things  in  season;  and 
«*><^  when  I  say,  ''in  season,^'  I  mean  as  to  thee  who  art  in 
making*.  But  do  thou  yield  thine  heart  to  Him  soft 
and  tractable,  and  keep  well  the  shape  in  which  the 
Workmaster  hath  shaped  thee,  having  in  thyself  moisture, 
lest  thou  be  hardened,  and  so  lose  the  print  of  His  fin* 

*  ^gicerit.   The  Translator  giresalBO,    bfing  modi.    B. 


and  give  kim  Beauty.    Disobedience^  due  pumahmenl.  441 

gefs.  Bat  by  gaarding  the  assigned  Btractnre>  thou  will 
mount  up  to  perfectioh  :  for  by  the  workmanship  of  God^ 
the  clay  which  is  in  thee  disappears*.  The  substance 
which  is  in  thee  His  Hand  hath  wrought :  He  will  over-' 
lay  thee  within  and  without  with  pure  gold  and  silver^ 
and  will  so  greatly  adorn  thee^  that  even  the  King  Him-  ^**  ^^* 
self  shall  desire  thy  beauty. 

But  if  thou,  speedily  hardened,  reject  Bia  skill,  and 
prove  tmgrateful  to  Him,  because  thou  art  made  [but]  a 
man,  by  thus  becoming  unthankM  to  God,  thou  hast  lost 
both  His  skill,  and  thine  own  life  together.  For  to  make, 
is  proper  to  God's  benignity :  and  to  be  made,  is  proper 
to  man's  nature. 

If  therefore  thou  present  unto  HiTn  what  is  thine,  i.  e., 
fieiith  towards  Him,  and  allegiance,'  thou  wilt  receive  His 
skill,  and  wilt  be  a  perfect  work  of  Gbd. 

If  on  the  contrary  thou  believe  Him  not,  and  shrink    ^  3. 
from  His   Hands,  the  cause  of  imperfection  will  be  ^i^fil^ 
thyself,  who  didst  not  obey,  not  in  Him  Who  did  call,  onntoo 
For  He  sent  some  to  call  men  to  the  marriage:  but 
those  who  obeyed  Him  not,  deprived  themselves  of  the  8;  ^^ 
King's  Supper.     It  is  not  therefore  Gt>d's  skill  which 
fails ;  for  He  is  able  of  stones  to  raise  wp  sons  unto  Abra-  §:  Mattlu 
ham;  but  he  who  doth  not  follow  it  up,  causes  himself 
his  own  imperfection. 

Thus,  neither  doth  Light  fail,  because  of  them  who  of 
themselves  are  blind.  But  while  it  remains  whatever  it 
is,  such  as  are  blinded  are  in  darkness  through  their  . 
own  fault.  The  Light  deals  with  no  one  as  with  a  slave, 
in  a  way  of  compulsion:  so  neither  doth  God  force  any 
one,  if  unwilling,  to  retain  [the  effect  of]  His  skill. 
Wherefore  those  beings  which  have  fiEdlen  away  from 
the  Paternal  Light,  and  have  transgressed  the  Law  of 
Liberty,  have  fallen  away  by  their  own  fault,  since  they 
were  made  free,  and  with  authority  over  themselves. 

But  God,  foreknowing  all,  hath  prepared  for  both  meet    §  4. ' 
habitations:    to  them  who   seek   after  the  Light  of  in-^ 

*  abicondihtr.   The  Translator  gi?e8    alio,  it  eonceated,    £• 


442  We  may  chooBs  Best  or  Doom. 

Book  4.  oomiptiQn^  and  Iiasten  back  unto  it^  bonntifiilly  giving 
lihe  Light  wUcli  they  desire :  bat  for  others  who  despise 
it^  and  tnm  themselves  away  from  it^  and  avoid  it^  and 
in  a  manner  blind  themselves.  He  hath  prepared  dark- 
ness, suitable  to  the  opposers  of  the  light ;  and  for 
snch  as  shrink  from  being  subject  thereunto.  He  hath 

Snbmu.  supplied  a  due  penalty.    Now  submission  to  Gk>d  is  eter- 

BOD  our  t^  *f 

RMt       nal  rest :  so  that  those  who  fly  from  the  Light,  may  have 
a  place  worthy  of  such  their  flight :   and  iJiose  who  fly 
from  eternal  rest,  may  have  an  abode  suitable  to  their 
flight  also.     And  since  all  good  things  are  with  Gk>d, 
those  who  of  their  own  judgment  fly  from  Gk)d,  defraud 
themselves  of  all  good  things :  and  being  defrauded  of  all 
that  is  good  in  Grod's  sight,  they  will  fall  of  course  into 
God^s  just  judgment.     Because  such  as  fly  from  rest, 
will  justly  have  their  conversation  in  punishment;  and 
such  as  have  fled  fix>m  the  light  shall  justly  dwell  in 
darkness.    But  as  in  this  temporal  light,  such  as  shrink 
from  it  enslave  themselves   to   darkness,  so   as   to  be 
themselves  the  cause  why  they  are  forsaken  of  the  Light, 
and  inhabit  darkness,  instead  of  the  Light  being  the 
cause  of  such  their  condition,   (as  we  said  before:)   so 
they  who  fly  from  the  eternal  Light  of  Gfod,  which  con- 
tains in  itself  all  good,  are  themselves  the  cause  of  their 
dwelling  in  eternal  darkness,  fbrsaken   of  all  good:    [I 
say]  they  are  made  unto  themselves  the  cause  of  their 
so  abiding. 
Crap.       There  is  then  one  and  the  same  Father,  who  for  those 
£  l'    who  thirst  after  communion  with  Him,  and  persevere  in 
EndleM    His  Obedience,  hath  prepared  the  good  things  which  are 
Hellfromwith  Himself:  but  for  the  Prince  of  Apostasy,  the  Devil^ 
^*"*         and  for  those  who  shared  in  his  revolt,  hath  prepared 
8.  Matth.  ihe  everlasting  fire,  into  which  the  Lord  said  those  should 
be  sent,   who  are  severed   off  towards   the  left  hand. 
lift.xlT.  ^d  this  is  that  which  was  spoken  by  the  Prophet,  I 
a/m  Ood,  even  the  Avenger,  forrmng  peace  and  creating  evil 
things :  with  those  who  repent  and  tnm  to  Him  forming 
peace  and  friendship,  and  contracting  union;  but  for  thosd 


Heaven  and  HeUfrom  one  God.  443 

who  repent  not^  and  fly  from  His  lights  He  haih  pre- 
pared everlasting  fire  and  outer  darkness:  which  sort  of 
things  are  evil  to  all  who  fall  into  them. 

But  if  the  Father  who  gives  rest  were  one^  and  the    $  2. 
Qqd  who  hath  prepared  the  fire  another^  they  would  have 
had  sons  equally  different:  the  one  sending  [man]  into 
Hifif  Father^s  Kingdom^  the  other  into  eternal  fire.    In- 
asmuch however  as  one  and  the  same  Lord  hath  declared 
to  us  the  separation  of  all  mankind  in  the  Judgment^  as  8,  Mfittlu 
a  shepherd  dimdeth  his  sheep  from  the  goats;   and  will^"^' 
say  to  the  one  sort^  Ooine,  ye  blessed  of  My  Father ^  re-  IK  M. 
ceive  the  Kingdom  which  is  prepa/red  for  you,;   and  to  thiB 
other,  DepaH  from  Me,  ye  cwrsed,  into   everlasting  fire^  I^-  4L 
which  My  Father  hath  pi*€pared  for  the  DevU  a/nd  his  An* 
gels:   most  plainly  there  is  indicated  one  and  the  same; 
making  peace  a/rid  creating  evil,  preparing  for  each  sort  Isa»  xIt. 
that  which  will  suit  it;  as  also  one  only  Judge,  to  send  * 
away  each  into  the  suitable  place.    As  in  the  Parable  of 
the  Tares  and  of  the  Wheat  the  Lord  declared,  saying, 
As  the  tares  a/re  gathered  and  hwrnt  in  the  fure^  so  shaU  8.JM[att]i. 
it  be  im  the  end  of  the  world.     The  Son  of  Man  wili  send  40.48. 
His  Angels,  and  they  shall  gather  out  of  Sis  Kingdom  aU 
offences,  and  them  which  work  iniqwity,  and  shaU  cast  them 
into  the  furnace  of  fire,  there  shall  be  weeping  and  gnasfi^ 
ing  of  teeth.     Then  shall  the  righteous  shine  as  ths  Sun 
in  the  Kingdom  of  their  Father.    The  same  Father  then 
who  hath  prepared  a  Eangdom  for  the  righteous,  into 
which  His  Son  hath  taken  such  as  are  worthy;  He  hath 
also  prepared  a  furnace  of  fire,  whereinto  those  who  are 
worthy  will  be  cast,by  the  Messengers  of  the.  Son  of  man, 
the  Angels,  according  to  the  commandment  of  God. 

For  the  Lord  for  His  part  sowed  good  seed  in  His  own    ^  3. 
field.    (Now  the  field  is  the  world).    But  while  men  slept,  lb.  26. 
the  enemy  came,  a/nd  sowed  tares  among  the  wheal,  and  de^  - 
parted.    Because  from  that  time  forward  this  Angel  is 
an  Apostate  and  an  Enemy,  wherein  he  grudged  against 
God^s  work,  and  tried  to  set  it  at  enmity  with  God. 
Wherefore  also  God^s  way  with  him  who  secretly  sowed 


444    OTurieffs  enmity  to  Serpent.    DeM's  children,  who. 

Book  4.  the  crop  of  tares^  i.  e.^  brought  in  ihe  transgressioii^  was 
to  separate  liim  from  partaking  of  Himself:  but  him  who 
in  thoughtlessness^  however  wrongly^  admitted  the  diso- 
bedience, even  the  man.  He  pitied.  And  He  converted 
against  the  said  [Serpent]  the  enmity  whereby  he  had 
made  us  enemies :  in  that  He  repelled  from  Himself  our 
enmity  against  Him,  and  retorted  it,  and  aimed  it  back 
at  the  serpent :  as  the  Scripture  reports  the  words  of  Gk>d 

Gen. Hi.  to  the  serpent:  And  I  will  put  enmUy  between  thee  and 
the  Wamanj  a/nd  between  thy  seed  and  the  woman^e  Beed* 
He  shall  bruise  thy  head,  a/nd  thou  shaU  bruise  His  heeL 
And  this  enmity  ilie  Lord  hath  gathered  together  in  one 
against  Himself,  by  being  made  Man  of  a  woman,  and 
by  trampling  on  his  head:  as  we  shewed  in  the  precede 
xng  book. 
^^p«  In  that  He  hath  called  some.  Angels  of  the  Devil, 
«  I  *  for  whom  eternal  fire  is  prepared ;  and  again  saith  of  the 

^'uS^  tares.  The  tares  are  the  children  of  the  evil  one;  we  must 

3Cu*o  oo* 

needs  say  that  all  who  belong  to  the  Apostasy  are  as- 
cribed by  Him  to  that  being  who  is  head  in  that  trans- 
gression.   Not  that  he  did  at  all  make  either  Angels 
or  men  in  respect  of  nature.      For  we   find  not  that 
the  Devil  made  anything  at  all,   being  of  course  him- 
self too  the  creature  of  Ood,  just  as  other  Angels  are. 
^■* ...  n  For  3od  made  all  thinfrs :  as  David  also  saith.  That  He 
spake  and  they  were  made ;  He  commanded,  and  they  were 
'  created. 
§  2.        All  things  then  being  made  by  God,  and  the  devil 
having  become  to  himself  and  the  rest  the  cause  of  Apos- 
tasy: justly  hath  the   Scripture  always   called  such  as 
Two-fold  persist  in  Apostasy  sons  of  the  Devil,  and  Angels  of  the 
^u»o  urn  yj-^qI^q^  qjjq^    Yot  the  word  son,  as  a  certain  person  also 

before  us  hath  said,  has  two  meanings :  One  is  naturally 
.  such,  as  being  bom  a  son ;  while  another  is  counted  for 
a  son,  because  he  is  made  such:  notwithstanding  the 
difference  between  the  bom  and  the  made:  which  con- 
sists in  the  one  having  actual  birth  of  such  a  person, 
while  the  other  Ss  made  by  the  same  person,  either  in 


Meamngs  of  son.    People  take  other  likenesses  too.    446 

the  way  of  physical  creaidon^  or  in  the  way  of  learn- 
ing and  teaching :  since  he  who  is  instructed  by  a  man^ 
is  called  the  son  of  his  instractor,  and  the  other,  his 
father.  In  the  nature  then  which  we  have  by  creation, 
we  are,  so  to  speak,  all  children  of  God,  because  we 
are  all  created  by  Gk)d.  But  in  respect  of  obedience 
and  learning,  not  all  are  God's  children,  but  such  as 
believe  Him  and  do  His  Will.  As  for  such  as  belieye 
not,  and  do  not  His  Will,  they  are  the  children  and  An- 
gels of  the  Devil.  And  because  such  is  the  case.  He 
said  in  Esaias,  J  home  begotten  a/ad  brought  wp  sons,  but  In.  L  8. 
they  home  scorned  Me.  And  again,  where  He  calls  them 
sons  6{  others,  thus.  The  sons  of  others  houoe  Ued  unto  Pi.  z?iiL 
Me.  Thus  in  nature  they  are  sons,  because  they  were 
made  by  Him^  but  in  regard  of  their  works  they  are  not 
sons. 

For  as  among  men,  sons  disowned  for  disobedience  to    $  3. 
their  fathers  are  indeed  their  sons  by  nature,  but  by  law 
are  alienated,  not  being  made  heirs  to  their  natural  pa- 
rents :  in  like  manner  with  God,  such  as  obey  Him  not, 
disowned  by  Him,  cease  to  be  His  sons.      Whence  also 
they  cannot  receive  His  inheritance ;  as  David  saith.  They  pg.  iviii, 
are  alienated,  sirming  from  the  womh :   their  wrath  is  in  j^eople 
the  likeness  of  a  serpent.    And  therefore  the  Lord  in  this  ^"J^ji^^ 
sense  called  those  the  progeny  of  vipers,  whom  He  knew  make 
to  be  the  progeny  of  men ;  because  after  the  likeness  MWei  like 
of  those  animals   they  walk  in   craft,  and  hurt  others. 
Take  heed,  saith  He,  of  the  leaven  of  the  Pharisees  and  ^?^^^ 
Sadducees.    Yea,  and  speaking  of  Herod  He  saith.  Tell  S.  Luke 
that  fox :    indicating    his    wicked    cunning   and    deceits 
Wherefore  the  Prophet  David  saith,  Man  being  in  hon-  Pi.  xlix. 
our  is  UTcened  unto  beasts  of  burthen.    And  Jeremiah  again^ 
They  becamte  wild  horses  in  regard  of  women,  every  one  was  jer.  t.  8. 
neighing  after  his  neighbom^s  wife.    And  Esaias  preach- 
ing in  Judssa,  and  disputing  with  Israel,  called  them  rulers  iia.  L  10. 
of  Spdom  and  people  of  Oomorrah:  signifying  a  transgres-^ 
sion  Uke  the  Sodomites,  and  that  there  were  with  these 
the  same  sins  which  they  had;  because  of  their  like  do- 


.446  Sanahip  to  God  given  to  peniience. 

Book  4.  ings  calling  tHem  hj  ihe  same  name.  And  that  they 
were  not  in  nature  so  made  hj  Otod,  but  sach  as  might 
also  do  riglitlyj  the  same  IVopHet  said  (giving  them  g^ood 

Imu  i.  16.  connsel)^  Wash  ye,  be  deem,  take  away  wickednesses  Jirom 
yowr  souls  before  Mine  eyes,  rest  from  yow  imqwiUes.  That 
is^  because  Aese  same  persons  on  aoconnt  of  their  trana- 
gression  and  sin  reoeiyed  the  same  reproof  as  the  So- 
domites*  For  upon  being  converted^  and  doing  peni- 
tenc^y  and  resting  from  their  evil  way^  they  might  be 
sons  of  Gk)d;  and  win  that  inheritance  of  incormption^ 
which  is  bestowed  by  Him.  Yon  see  that  in  this  sense 
He  called  them  Angels  of  the  Devil  and  sons  of  the 
Wicked  one^  who  believe  the  Devil^  and  do  his  works. 
And  yet  from  the  beginning  these  all  were  made  by 
one  and  the  same  Ood.  But  as  long  as  they  believe^ 
and  persevere  in  allegiance  to  Gk)d^  and  keep  His  doc- 
trinCj  they  are  sons  of  God.  But  on  fiEJling  away  by 
transgressing^  they  are  enrolled  onder  the  devil  as  their 
prince^  under  him  who  first  to  himself  and  afterwards 
to  the  rest  became  the  canse  of  Apostasy. 
$  4.  Now  because  our  Lord's  discourses^  many  as  they  are^ 
do  aU  of  them  set  forth  one  and  the  same  Father  as 
Maker  of  this  worlds  we  too  were  obliged,  for  the  sake 
of  those  who  are  holden  fast  in  many  errors,  to  refute 
them  in  many  ways ;  if  haply  t!hey  might  by  those  many 
ways  be  refuted,  and  converted  to  the  truths  and  saved. 
But  it  is  requisite  in  this  treatise,  to  subjoin  next  after 
our  Lord's  discourses  the  teaching  also  of  Paul,  and  to 
weigh  well  his  opinion^,  and  to  expound  the  Apostle, 
and  to  explain  whatever  has  received  from  the  heretics 
other  interpretations  (they  not  at  all  understanding  the 
sayings  of  Paul),  and  to  shew  the  wildness  of  their  folly: 
and  out  of  the  same  Paul,  from  whom  they  start  diffi- 
culties for  us,  to  shew  that  they  are  given  to  lying,  while 
the  Apostle  is  a  Preacher  of  the  truth,  and  that  he  taught 

^  9xaminaf  anienHam,    T^t  Tram-    word  verj  frequently  in   S.  Irensni 
lator  ghrei  aUo  the  alternatiTe  render-    takei  the  stronger  meaning.    E. 
ing,  cxomlM  kU  itnteneeg  and  the  latter 


PvrpoBe  of  the  fifik  Book.  4A1 

all  things  in  agreement  with  the  proclamation  of  the 
Trath — ^that  there  is  one  only  Gx>d  and  Father^  He  Who 
spake  nnto  Abraham^  Who  gave  the  Law^  Who  sent  the 
Prophets  before  Hitti,  Who  in  the  last  times  sent  His 
Son^  and  Who  giyeth  salvation  to  the  work  of  His  own 
Hands^  which  is  the  substance  of  the  Flesh. 

The  other  disconrses  therefore  of  the  Lord,  those  I  mean 
wherein  He  taught  of  the  Father  not  in  Parables  but 
simply  in  literal  words,  as  also  the  Exposition  of  the 
Blessed  Apostle's  Epistles,  we  will  arrange  in  another 
Book,  so  by  Gbd's  help  furnishing  thee  with  the  work 
completed  of  reproof  and  overthrow  of  the  Knowledge 
falsely  so  called:  thus  in  five  Books  training  both  our- 
selves and  thee  to  the  refutation  of  all  Heretics. 


BOOK   V. 


PBBYACX. 


ReoapU  Ik  the  foiir  Books  wUch  before  this  I  have  set  foiih 
^'^^^  unto  thee,  dearly  beloved,  I  have  exposed*  all  the  He- 
retics, and  have  declared  their  dociannes.  I  have  also 
overthrown  the  inventors  of  impious  opinions,  partly  by 
each  one's  own  teaching,  left  in  their  writings,  partly 
by  reason  proceeding  upon  general  premisses.  I  have 
exhibited  the  truth,  and  have  declared  the  preaching 
of  the  Church,  proclaimed  first  by  the  Prophets  (as  we 
have  shewn),  then  completed  by  Christ,  and  handed  on 
by  the  Apostles,  from  whom  the  Church  receiving  it,  and 
alone  guarding  it  well  throughout  the  whole  world,  hath 
delivered  it  on  to  her  children.  I  have  solved  all  the 
questions  which  the  Heretics  press  us  with.  I  have  ex- 
plained the  Apostles'  doctrine,  and  have  cleared  up  many 
things,  which  the  Lord  by  way  of  Parable  both  said  and 
A3mof  did.  Now  in  this  5th  Book  of  our  whole  work  (which 
^^^  treats  of  detection  and  overthrow  of  Knowledge  finely 
so  called)  we  will  endeavour  to  form  arguments  from  the 
remainder  of  our  Lord's  teaching,  and  from  the  Apos- 
tolical Epistles.  For  so  thou  didst  desire;  and  we  obey 
thy  direction,  (placed  as  we  are  in  the  office  of  dispen- 
sing the  Word,)  and  labour  every  way  according  to  our 
ability,  to  furnish  unto  thee  very  much  help  against  the 
gainsayings  of  the  Heretics,  and  to  draw  back  them  that 

*  TradueHs,   -The  Translator  gaye    tho,  refitted,    E, 


Our  (hie  Teacher  Gk>D  made  Man.     We  see  Him.     449 

err,  and  convert  them  to  the  Chnrcli  of  Qodj  to  confirm 
also  the  mind  of  the  Novices,  that  they  may  keep  un- 
shaken the  faith,  which  they  have  received  thronghly 
guarded  fix)m  the  Church;  that  in  no  wise  may  they 
be  perverted  by  such  as  endeavour  to  teach  them  amiss^ 
and  to  lead  them  away  finom  the  truth. 

It  will  be  necessary  both  for  thee,  and  for  all  who 
are'  to  read  this  book,  very  carefully  to  read  what  we 
have  said  before;   that  thou  mayest  know  the  exact  ar- 
gumemts,  for  which  we  are  framing  refutations.     For  so 
wilt  thou  regularly  refute  them,  and  find  answers  to  them 
ready  for  thee  to  take  up;  their  opinions  thou  wilt  cast 
away,  as  dung,  by  the  fidth  which  comes  firom  Heaven^ 
and  Hirti  alone  thou  wilt  follow.  Who  is  the  True  and 
Strong  Teacher,  The  Word  of  God,  Jesus  Christ  our  Lord:  Our 
Who  for  His  immense  love's  sake  was  made  that  which  god 
we  are,  in  order  that  He  might  perfect  us  to  be  what^^^ 
He  is. 

For  in  no  other  way  could  we  learn  the  things  of  God,    Chaf. 
except  our  Master,  being  the  Word,  had  been  made  Man.     »  |^ 
Because  no  other  but  His  own  Word  could  declare  unto 
us  the  things  of  the  Father.    For  who  besides  hath  "known  Rom.  xL 
the  mind  of  the  Lord?    or  who  besides  haih  heen  made 
His  cotmseUor? 

And  on  the  other  hand,  neither  could  we  learn  any 
other  way,  than  by  seeing  our  teacher,  and  discerning  Hifl 
voice  by  our  hearing:  that  so  we  might  have  comma- whom 
nion  with  Him,  becoming  both  imitators  of  His  deeds,  ^^""^ 
and  doers  of  His  words ;  receiving  growth  finom  Him  Who 
is  perfect,  and  Who  is  before  the  whole  creation:  we, 
I  say,  who  are  now  but  lately  made,  by  Him  Who  alone 
is  most  excellent  and  good ; — made  by  Him  Who  hath 
power  to  give  incorruptioni)  to  be  after  His  own  like- 
ness ;  first  pre-ordained  to  be,  when  as  yet  we  were  not, 
according  to  the  foreknowledge  of  the  Father;  afterwards 
made,  at  such  time  as  we  received  the  beg^inning  of  our 
creation,  in  the  season  before  appointed,  by  the  minis- 
tration of  the  Word,  Who  is  perfect  in  all  things;   in 

Q  g 


450  He  undid  tike  'Apostasy,  gave  Body  and  Soul  for  us. 

Book 5.  tliat  He  Who  is  the  mighty  Word^  and  trj^.Msaif  re- 
deeming UB  by  His  bloody  by  a  reasonable  service^  gave 
Himself  to  be  a  ransom  for  those  who  were  led  into  cap- 
tivity^ 

Am  because  Apostasy  was  ruling  unrighteously  over  xiB, 
and  we  who  by  nature  belonged  to  Gh>d  Almighty,  were 
thereby  alienated  oontrary  to  nature,  and  made  disciples 
to  tlie  same  [Apostasy] ;  tiie  Word  of  Gbd,  Who  is  Mighty 
in  all  things,  and  fedleth  not  in  His  own  righteousness, 
did  also  righteously  set^  Himself  against  the  aforesaid 
Apostasy,  ransoming  from  it  the  things   which  are  His 
He  pre-    own :  mob  with  violence,  as'  it  ruled  over  us  originally,  seiz- 
KveoriU  i&g  insatiably  what  did  not  belong  to  Him ;  but  in  a  way 
deiSngi    ^^  persuasion,  as  it  beccmie  God  to  take  to  Him  what  He 
would  by  persuading,  and  not  using  force  :\jhat  so  neither 
that  which  is  just  might  be  broken  through,  nor  Gk>d's 
.  old  Creation  utterly  perish^ 
MirnJd^      Thus,  the  Lord  having   redeemed   us  with  His  own 
^n\  ^^^^^f  *^^  given  His  soul  for  our  souls,  and  His  own 
my        Flesh  for  our  Flesh,  and  pouring  out  the  Spirit  of  the 
Father  for  the  union  and  communion  of  Gbd  and  man; 
-^oth  bringing  down  Gk)d  unto  man  by  the  Spirit,  and 
again  bringing  in^  man  unto  Gt>d  by  His  Incarnation, 
and  in  might  and  in  truth,  by  His   coming,  bestowing 
up'on  us  inoorruption,  by  our  Communion  with  Him  • — 
all  the'  doctrines  of  the  Heretics  are  come  to  nought. 
(  2.         Thus,  they  are  vain,  who  say  that  He  appeared   but 
in  fancy  ^:  for  these  things  took  place,  not  in  fancy  ^,  but 
in  substance  of  truth.    But  if,  not  being  Man,  He  ap- 
peared Man,  neither  did  He  continue  that  which  He  was 
in  reality,  a  Divine  Spirit,  (because  the  Spirit  is  invi- 
sible); nor  was  there  any  truth  in  Him,  for  He  was  npt 
those  things  which  He  app^ired  to  be. 

If  He  And  we  said  before,  that  Abraham  and  the  other  Pro- 

were  not 

in  Truth       k  comertut  est.   The  Trattslator  gaye  ^  Sojd^^i,  fmtaiwe.    The  word  be* 

also,  turn  Himtelf,    £.  longi  to  those  who  believed  that  onr 

•  hnponente.    The  Tranristor  gave  Lord  tbok  not  flesh,  bat  only  the  sem- 

also  the  rendering,  introducing.    Mr.  blanoe  of  flesh,  the  shadow  of  a  body 

Harrey  supposes  imponenteio  represent  that  had  no  existence.    Thb  Tranalator 

iuwrtBirros,  hringing  vp.    £.  gives  also  the  renderingi  tAsw.    £. 


True  God  and  Man :  the.Winfi  a  Symbol,  451 

phets  saw  Him  prophetically^  by  their  sight  prophesying  o^Fleih, 
what  was  afterwards  to  be.    Now  if  in  the  present   in-  ca^lnatioii 
stance  also  He  appeared  in  such  sort^  not  being  that^^^ 
which  He  seemed  to  be^  it  was  a  sort  of  prophetic  vi* 
sion  happening  nnto  men^  and  we  must  eyen  expect  an- 
other coming  of  His^  wherein  He  shall  be  such  as  He  is 
now  prophetically  seen. 

And  we  have  shewn  that  it  is  the  same  thing  to  say  Supra 
that  He  appeared  but  in  fancy  \  and  that  He  took  no- 1^. 
thing  of  Mary.  For  He  conld  not  have  had  even  flesh 
and  blood  in  Teality,  (whereby  He  redeemed  ns^except 
by  gathering  up  nnto  Himself  that  old  creation  of  Adam. 
Yain  therefore  are  they  of  Valentinna'  part^  who  hold 
this  doctrine,  that  they  may  cast  oat  the  life  of  the  flesh, 
and  cast  away  the  Creation  of  Ood. 

Again,  the  Ebionites  too  are  vain,  not  receiving  by     ^  3. 

faith  into  their  sonl  the  nnion  of  Gk>d  and  Man,  bat'^,;^^- 

,  onitet  re- 

abide  in  the  old  leaven  of  their   [natural]   generation*: Ject the 

and  will  not  understand  that  the  Holy  Ghost  came  tipon  tion 
Mary,  and   the  power  of  the  Highest  overshadowed  her;  ^*^)*^* 
wherefore  also  that  which  is  hom^  is  holy,  even  the  Son 
of  the  Most  High  Gk)d,  the  Father  of  all.  Who  wrought 
EEis  Incarnation,  and  exhibited  a  new  sort  of  generation : 
that  as  by  the  former  generation  we  inherited  death,  so 
by  this  generation  we  might  inherit  life,   (^ese  there-  rc|{ect  al- 
fore  reject  the  infusion  of  the  Heavenly  Wmib,  and  will^i^^ 
have  it  to  ]be  •earthly  water  alone,  not  receiving  God  ^^^S^eMas- 
that  which  they  mingle,  but  abiding  in  him  who  ^^^.^ 
overcome,  and  cast  out  of  Paradise,  even  in  Adam.    They 
do  not  consider,  that,  as  from  the  beginning  of  our  for- 
mation  in  Adam,  (he  inspiration  of  life  which  was*  of 
God,  being  united  to  that  which  He  had  moulded  ani- 
mated ^  man,  and  exhibited  him  a  rational  animal;  so  in 
the  end  the  Word  of  the  Father,  and  the  Spirit  of  God, 
being  united  to  the  old  substance  of  Adam's  formation, . 
wrought  out  a  living  and  perfect  Man,  comprehending  the 

*  generatUmis,    The  Translator  gaye    also,  wot  hegoUen.    £• 
alao,  birth,    £.  a  anhnarit.  The  Translator  gaTe  al- 

'  generatum  uU  The,  .Translator  gaye    so,  qviehefud.    B. 

o  g  2 


452  Made  Mam,  He  restored  tu  the  Image  a/ad  LScenesa. 

Book  6.  perfect  Father :  bo  that  as  in  the  Aniinal  we  are  all  deaflj 
iCor.zT.  BO  in  the  spiritaal  we  are  all  made  aUve.    For  at  no  time 
did  Adam  escape  from  nnder  the  Hands  of  Qod^  to  which 
Geii.t     Hands  the  Father  was  speaking  when  He  said^  Let.  ua 
make  man  after  our  image  and  likeness*    And  therefore 
S.JolixiLin  the  end^  not  of  the  wiU  of  the  flesh,  nor  of  the  mil 
of  m>a^,  but  of  the  good  pleasure  of  the  Father,  did  His 
Hands  work  out  a  Living  Man^  to  be  an  Adam^  after  the 
Image  and  Likeness  of  Qod. 
Chap.       Vain  also  are  those  who  say  that  God  came  into  what 
— 7-7 — was  not  His  own,  like  one  coveting  other  men's  goods; 
Thote      in  order  to  present  that  man  who  had  been  made  by  an- 
^twe^    other,  unto  that  Gh>d  who  neither  made  nor  created  him, 
an^^Sr**  but  rather  fitom  the  beginning  was  without  any  human 
tod.         creation  of  His  own.  •  His  coming  therefore  was  not  just, 
who  by  their  account  came  into  what  was  not  His  own; 
neither  did  He  truly  redeem  us  with  His  own  Blood,  if 
He  was  not  truly  made  Man,  making  restitution  unto 
His  creature,  of  that  which  was  spoken  of  in  the  begin- 
ning, how  that  Man  was  made  after  the  Lnage  and  Like- 
ness of  Gk)d;  not  spoiling  another  of  his  own  by  firaud, 
but  righteously  and  mercifully  assuming  what  belonged 
to  Himself;  on  the  one  hand,  as  regards  the  Apostasy, 
righteously  redeeming  us  therefrom  by  His  own  Blood, 
on  'the  other  hand,   as   regards    us   who  are  redeemed, 
mercifully.     For  we  gave  Him  nothing  before,  nor  does 
He  desire  aught  of  us,  as  one  in  need:  but  we  are  in 
need  of  communion  with  Him:  and  therefore  He  merci- 
fully poured  Himself  out,  that  He  might  gather  us  into 
cf:ib.i8.  thp^  Bosom  of  the  Farther. 

}  2.  ^Ajid  vain^  altogether  are  they,  who  despise  Gk)d's  en- 
^o?eny  *"^  plan,  and  deny  the  salvation  of  the  flesh,  and  scorn 
Mlyadon  its  new  Birth,  saying  that  it  cannot  receive  incorrAption. 
fleih  But  if  the  flesh  may  not  be  saved,  of  course  neither  did 
nndoilw  the  Lord  redeem  us  by  His  own  Blood,  nor  is  the  Cup 
^™^  of  the  Eucharist  the  Communion  of  His  Blood,  nor  the 

• 

^  Jnd  vain  aUogether  are  they — Com-    from  the  Ms.  in  the  Britiah  MuMimii 
mvmUrn  0/  HU  Body.    These  words  are    Add.  17191.    E. 
siren  in  STriac  by  Mr.  Hanrey  (ii.  447) 


lAfe  and  -growth  to  (xwr  bodies  from  His  Body  cmd  Blood,  453 


Bread  which   we   break  the  Communion  of  His   Body,  tionaiid 
For  Blood  is  not,  except  by  veins  and  fleshy  and  theduriit* 
rest  of  that  human  substance^  wherein  the  Word  of  GFod 
was  tmly  created.     By  His  own  Blood  He  redeemed  ns : 
as  also  saith  His  Apostle,  In  whom  we  h<we  redemption  ^^^^^ 
til/rough  His  Bloody  the  Forgiveness  of  sins. 

And  because  we  are  members  of  Him,  and  are  nourish- 
ed by  the  Creature,  which  creature  is  His  gift  unta  ns, 
in.  that  He  causeth  His  sun  to  rise,  a/nd  rameth,  accord- 8.  Mattlu- 

ilk 

ing  to  His  will: — ^that  chalice  which  is  of  the  creature^ iiie bap 
He  professed  to  be  His  own  Blood,  wherewith  He  imbu-  Blood, 
eth  *  our  blood :  and  the  bread  which  is  of  the  creature,  ""^Jf?^ 

TT       /*•  •  t  •  1  ourblood 

He  affirmed  to  be  His  own  Body,  from  which  He  nour- 
isheth  our  bodies. 

Since  therefore  both  the  cup  which  is  mingled  and  the     }  3. 
bread  which  is  made  receiyeth  the  Word  of  Qt)d,  and  ^SbIooS 
the  Eucharist  becometh  the  Body  of  Christ,  and  of  these  ^^^'^^ 
the   substance   of  our  flesh  groweth  and  subsisteth: — 
how  say  they  that  the  Flesh  is  not  capable  of  the  gift 
of  Gt>d,  which  is  eternal  life  f — ^that  flesh  which  is  nour- 
ished by  the  Body  and  Blood  of  the   Lord,  and  is  a 
member  of  Him :  as  blessed  Paul  saith  in  his  Epistle  to 
the  Ephesians,  We  wre  members  of  His  Body,  of  Sis  Flesh,  j^^.  r* 
and  of  His  Bones,   ^e  saith  not  this  of  a  spiritual  and 
invisible  sort  of  maoi  (for  the  spirit  hath  liot  flesh  and 
bones):   but  of  that  dispensation  which  relates^  to  the 
true  Man;  consisting  as  it  does  of  flesh  and  nerves  and 
bones:    which  both  receiyes  nourishme^t  from  His  cup, 
which  is    His  H[ood,  and  growth  from  the  bread,  which 
is  His  Body.    Vind  even  as  the  wood  of  the  yine  arch- 
ed down  into  the  ground,  beareth  fruit  in  its  due  time, 
and  the  com  of  wh^t  falling  in,to  the  earth,  and  mould- 
ering, is  raised  up  manifold  by  the  Spirit  of  God,  Who 
upholdeth  all  things:   and  afterwards  by  the  Wisdom  of 

1  Sci^i.    The  Translator  gave  also,    rendering,  a/ <Aal/r«M  qfUdngt  which 
tupplUth,    E.  hehnst  to  ac,  ct.  infra  chap.  iii.  f  2, 

Bpofwop  oUcoyofdciSf  Lat.  de  §a  dimosi-    ohtovoyiaa^  tmd  th§  rest  rf  Me  kumtm 
iione  quae  est  teeundum  verum  homtntm,   Jirame.    B. 
The  Translator  giyes  the  altematxre 


leanrn  OUT  Kttleness,    Ths  skUl  of  ow  creation,      456 

buffeted,  and  endure  bucIl  infirmity?^''  ''Yes/'  wth  the 
Word.  For  strengtib  is  made  perfect  in  weakness,  mak- 
ing him  better,  who  by  his  own  infirmity  comes  to  know 
the  power  of  Gbd. 

For  how  could  man  have  learned,  that  he  himself  is 
weak  and  mortal  by  nature,  while  Gbd  is  immortal  and 
strong;  had  he  not  learned  by  trial  what  is  in  both? 

(For  by  endurance  to  learn  one's  own  i^firmity,  is  no-  ^  s^ 

of  mcD 

thing  evil;   rather  it  is  even  actual  good,  not  to  be  farteM^ing 
to  seek  in  one's  own  nature.     But  that  winch  was  bring- 
ing much  harm  upOn  man  by  making  him  unthankful, 
was  his  being  lifted  up  against  God,  and  taking  upon 
him  to  help  himself  to  His  own  glory.) 

Thus  he  need  neither  deprive  himself  of  Truth. nor  of 
Lore,  I  mean,  the  lore  of  Him  that  made  him.    But  the 
true  ^  trial  of  both  sorts  endowed  him  with  the  knowledge '  «^  '^ 
of  God  and  man,  and  increased  his  love  towards   Gt>d. 


And  where  there  is  increase  of  love,  there  by  the  power 
of  God  is  more  abundant  glory  wrought  out  for  them 
who.  love  Him. 

Wherefore  those  who  look  upon  the  weakness  of  the  a  2. 
flesh  without  considering  His  virtue  Who  ndseth  it  from 
the  dead,  contradict  the  Power  of  God,  and  consider  not 
what  His  Word  is.  \Por  if  God  quickeneth  not  that 
which  is  mortal,  and  bringeth  not  the  corruptible  to  in- 
corruption.  He  is  no  longer  Mighiyrp  But  that  in  all 
such  things  \B[e  is  Mighty,  we  ought  to  understand  from 
our  own  beginning :  ^ow  that  Gbd  taking  dust  of  the  Gen.  iL 
earth,  made  Man.  ^Yet  surely  it  was  far  more  difficult  and 
incredible,  out  of  bones,  and  nerves,  and  veins,  and  the 
rest  of  the  human  fr^une,  not  existing,  to  produce  into 
being,  and  to  work  out,  a  living  creature  animate  and 
reasonable; — than,  when  it  had  begun  to  be,  and  was 
in  course  of  time  dissolved  into  earth  for  the  aforesaid 
causes,  to  restore  it  again;  afler  retiring  into  those  prin- 
ciples, out  of  which  man,  not  yet  formed,  had  in  the 
first  instance  begun  to  be.  For  He  who  at  first  made 
us  when  wd  were  not,  at  such  time  as  He  willed,  much 


reaurrecHon  of  body  aibswrd  and  hlames  the  Creator.  457 

as  if  the  temporal  sort  of  life,  tsa  weaker  than  that  'eter- 
nal life,  hath  yet  such  power  as  to  quicken  onr  mortal 
members ;  why  may  not  the  life  of  more  energy  '  than 
it> — eternal  life — ^why  may  it  not  qnicken  the  flesh,  prac- 
tised already  as  that  is  and  accostomed  to  carry  about 
life  in  itself? 

Thus,  that  the  flesh  is  capable  of  life,  is  shewn  by 
its  living.  And  it  liveth,  so  long  time  as  Gx>d  willeth 
it  to  live.  And  that  Gk)d  also  hath  power  to  bestow  life 
upon  it,  is  evident:  for  by  His  bestowing  upon  us  our 
life,  we  live. 

Since  then  both  Ood  is  able  to  quicken  that  which  He 
kath  Himself  formed,  and  the  flesh  is  capable  of  being 
quickened;  what,  I  ask,  hinders  it  from  partaking  of  in- 
corruption,  which  is  a  blessed  and  unending  life,  be-* 
stowed  by  Godf 

Moreover,  such  as  devise  another  Father  besides  the    9^'« 
Creator,  and  call  Him  good,  do  without  knowing  it  make     <  {^ 
Him  out  to  be  weak,  and  useless,  and  careless ;  not  to  ^^  ^ 
Bay,  grudging  and  envious;  in   saying  that  our  bodies immorul 
are  not  quickened  by  Him.     For  whereas  they  say  thatwooldin- 
those  things,  the  enduring  immortaUiy  whereof  is  mani-  ^^^ 
fest  to  all  men,  such  as  the  spirit  and  soul,  and  other  ^"^  or. 
such  things,  are  quickened  by  the  Father :  but  that  some  its  Cm- 
other  thing  which  is   quickened  no  other  way  than  by 
God's  special  gift,  is  quite  forsaken  of  life : — ^it  exhibits 
their  Father  as  either  powerless  and  weak,  or  envious 
and  grudging.     For  since  the  Creator  both  quickens  our 
mortal  bodies  here,  and  by  the  Prophets  promises  re- 
surrection, as  we  have  shewn:  which  appears  the  more 
powerful  and  stronger  and  more  truly  goodf  the  Crea- 
tor, Who  quickens  the  whole  man,  or  their  Father  falsely 
so  called ;  who  pretends  indeed  to  quicken  what  is  by 
nature  immortal,  what  of  its  own  nature  has  life  in  it, 
but  what  things  need  help  from  Him  in  order  to  live, 
those  He  doth  not  kindly  endue  with  life,  but  carelessly 
leaves  them  to  die.     I  ask  then.  Whether  the  Father  (as 

1  ZpturriKtoripa,    The  Trandator  hu    also  the  rendering,  ^aey.    E. 


458  Holy  Scripture  shews  that  bodies  can  last 

Book  6.  they  call  him)  declines  ^ving  life  to  these  also,  it  being 
in  his  power  to  do  so^  or  not  having  it  in  his  power? 
If^  not  having  it  in  his  power,  it  follows  that  he  is  not 
mightier  nor  more  perfect  than  the  Creator;  for  the  Crea^ 
tor  bestowB>  as  we  may  see,  what  this  one  cannot  bestow. 
If  on  the  other  hand,  being  able  to  give,  he  giveth  not, 
then  he  is  proved  not  a  good  but  a  grudging  and  ma- 
licions  Father. 
}  2.  Bat  if  again  they  allege  any  cause,  on  account  of  which 
their  (so-called)  Father  doth  not  give  life  to  bodies,  that 
cause  must  needs  appear  greater  than  the  Father,  seeing 
it  restrains  His  loving-kindness;  and  His  benignity  will 
be  weakened,  through  the  said  cause  alleged  by  them.    ' 

But,  that  bodies  may  receive  life,  all  may  see.      For 
they  live  so  long  as  Gk>d  willeth  them  to  live;  and  after 
that  men  cannot  say  that  they  have  no  power  to  receive 
life.     If  therefore  things  are  not  quickened,  through  ne- 
cessity, or  some  other  cause,  though  they  have  power 
to  partake  of  life,  this  Father  of  theirs  will  be  the  slave 
of  necessity  and  of  that  cause;  and  He  will  no  longer 
be  firee  and  independeni;  in  His  decisions. 
Chap.       As  to  the  fact,  of  the  long  continuance  of  bodies,  so 
M  Y^ —  long  as  it  hath  pleased  God  that  they  should  be  in  health : 
let  men  read  the  Scriptures,  andiihey  will  find  that  our 
predecessors  have  got   beyond  uOO,   and  800,  and  900) 
Types  of  years;  and  their  bodies  attained  i^mrth  of  days,  and  par- 
rection  '  took  of  life,  SO  long  as  God  willed  them  to  live.    And  why 
Heb. xL  should  we  speak  of  them?   since  Enoch,  pleasing  Gx>d, 
was  even  translated  in  the  body,  foreshowing  the  transla- 
2  King!   tion  of  the  just:  and  Elias  was  taken  up,  as  he  was,  in  the 
substance  wherein  he  was  formed,  prophesying  the  As- 
sumption of  them  that  are  spiritual;  and  the  body  was 
no  impediment  to  them  in  regard  of  their  translation  and 
assumption.      For  by   what  hands  they  were  originally 
moulded,  by  the  same  they  received  their  translation  and 
assumption.     For  in  Adam  the  Hands  of  God  were  ac- 
customed to  adjust,  and  keep  together,  and  to  dairy  and 
bear  that  which  Themselves  had  formed,  to  set  it  where 


Paradise  prepared  far  the  good.    God's  AU-Potoer.  459 

Themselves  wQl.  Where  then  was  the  first  man  set?  of 
course  in  Paradise ;  as  it  is  written^  Ood  planted  a  Pa/ra-  Oen.  i!« 
dise  in  Eden  towards  the  east,  and  set  there  the  Man  whom 
He  formed.  And  from  thence  he  was  cast  out  into  this 
world,  having  been  disobedient.  Wherefore  also  the  El- 
ders, the  pnpils  of  the  Apostles,  say,  that  those  who  are 
translated  are  translated  thither: — (inasmuch  as  for  righte- 
ons  men,  and  such  as  have  the  Spirit  within  them,  is 
Paradise  prepared;  wherein  also  Paul  the  Apostle  liv- 
ing been  introduced  heard  words  vnspeakable,  to  us  at|jp^' 
least  in  this  present:) — and  there  those  who  are  trans- 
lated remain  unto  the  consummation,  making  a  begin- 
ning of  our  Incorruption. 

But  if  any  one  surmise,  first,  that  it  is  impossible  for     $  2. 
the  men  to  abide  so  long  spaces  of  time :  next,  that  Elias 
was  not  taken  up  in  the  flesh,  but  that  his  flesh  was 
wasted  away  in  the  fiery  chariot; — -let  him  consider,  that 
Jonas  being  cast  into  the  deep,  and  swallowed  up  in  the 
belly  of  the  whale,  was  vomited  out  safe  upon  the  Earth,  jon.  ii. 
at  the  bidding  of  God.    And  Ananias,  Azarias,  and  Mi-  ^^' 
sael,  being  cast  into  the  famaoe  of  the  fire  whidi  had 
been  heaJted  sevenfold,  ^^ere  neither  hurt  at  all,  nor  was  Dan.  m. 
the  smell  of  fi/re  fownd  in  them.    The  Hand  therefore  of  J^'gy^ 
God  which  was  with  them,  and  which  wrought  upon  them 
things  strange  and  to   man's  nature  imjpossible: — ^what 
wonder,  if  in  those  also  who  were  translated  it  effected 
an  extraordinary  thing,  ministering  unto  the  will  of  God 
and  the  Father?    But  This  is  The  Son  of  God;  as  the 
Scripture  relates  King  Nabuchodonosor  to  have  said.  Did  lb.  24. 
we  not  cast  three  men  into  the  fwmace  ?  and  lo,  I  see  fowr  ib.  86. 
men  waZhing  in  the  midst  of  the  fire,  and  the  fourth  is  Wee 
the  Son  of  Ood, 

Wherefore,  neither  the  nature  of  any  of  the  things  that 
are  made,  nor  yet  any  infirmity  of  the  flesh,  availeth  more 
than  the  counsel  of  God.  For  God  is  not  subject  to  the 
creatures,  but  the  creatures  to  God,  and  all  things  wait 
upon  His  Will.  For  which  cause  also  the  Lord  saith.  The  S.  Luke 
things  that  are  impossible  with  m^n  a/re  possible  with  Ood,       *^^*  '* 


460  Man  of  body  iotd  spirit.    Ohurch  had  yet  Prophecy. 

Books.  In  tlie  same  maimer  therefore  as  ihe  men  of  our  days, 
not  knowing  God's  way  of  ordering  things,  acconnt  it  m- 
credible  and  impossible,  for  any  man  to  be  capable  of  liv- 
ing so  many  years,  and  yet  those  .did  so  live,  who  were 
before  ns,  and  those  who  were  translated  live  now,  for 
an  example  of  the  fiitare  length  of  days : — and  that  men 
should  have  gone  safe  out  of  the  whale's  belly,  and  firom 
the  furnace  of  fire, — and  yet  they  did  go  out,  led  forth 
as  it  were  by  the  Hand  of  Gk)d,  to  declare  ESs  Power: 
-H90  now  also,  albeit  some  men,  ignorant  of  the  power  and 
promise  of  Gk)d,  contradict  their  own  salvation,  deeming  it 
impossible  that  God  should  have  power  to  raise  up  bodies 
and  give  them  perseverance  for  ever;  yet  the  unbelief  of 
such  persons  will  not  make  void  the  faith  of  Gk)d. 

Chap.  But  God  will  be  glorified  in  His  own  creature,  mould- 
ing  it  in   conformity  and  correspondence  with  His  own 


God   *     Son./l^r  by  the  Hands  of  the  Father,  i.  e.,  by  the  Son 
^^^      and  the  Spiritr)Kian  is  made  after  the  Image  of  Gk>d: 
o'*'^       man,  not  a  part  of  man.   vNow  the  Soul  and  Spirit  may 
be  part  of  man,  but  man  they  cannot  be:  the  Perfect 
Man  being  a  certain  mingling  and  unitingJof  the  soul, 
receiving  the  Spirit  of  the  Father:  which  mixture  is  blen- 
ded also  with  that  fiesh,  which  is  moulded  according  to  the 
Image  of  God.    For  which  cause  the  Apostle  also  saith, 
1  Cor.  ii.  We  speak  wisdom  among  the  Perfect : — calling  those  per- 
fect who  have  received  the  Spirit  of  God,  and  who  speak 
in  all  languages  by  the  Spirit  of  God,  as  he  himself  used 
to  speak:  as  we  hear  brethren  in  the  Church,  and  those 
not  a  few,  who  have  prophetic  gifts,  and  speak  by  the 
Spirit  in  all  kinds  of  tongues,  and  bring  to  light  the  se- 
crets of  men  as  Expediency  may  require,  and  expound  the 
mysteries  of  God;   such  as  the  Apostle  calls  also  spiri- 
tual men :  being  as  they  are   spiritual  in  regard  of  tibeir 
partaking  of  the  Spirit,  but  not  in  regard  of  any  priva- 
tion or  withholding  of  the  fiesh,  nor  as  being  barely  that 
wbole       one  thing  alone.     For  if  one  take  away  the  substance  of 
oat  tlie  *  the  fiesh,  i.  e.,  of  God's  formation,  and   consider  barely 
**^^        the  Spirit  itself  alone:    that  which  results  is  no  longer 


If  cfM  of  (he  8  wcmUng,  no  longeria  it  Perfect  Man.  461 

r 

the  spiritual  man^  but  a  spirit  of  maii^  or  the  Spirit  of 
God.  But  when  this  Spirit,  mingled  with  the  Sotd,  is 
united  to  that  which  God  formed;  then  by  the  effiudon 
of  the  Spirit  the  spiritual  and  perfect  Man  is  made :  and 
this  is  he  who  was  made  after  the  image  and  likeness  of 
God«  If  on  the  other  hand  the  spirit  is  wanting  to  the 
soul,  such  an  one  is  truly  an  Animal  Man,  and  as  being 
left  carnal,  will  be  imperfect;  having  indeed  the  Image 
in  his  form,  but  Hot  assuming  the  Likeness  by  the  Spirit. 
But  as  he  is  imperfect,  so  again  if  any  one  take  away 
the  image,  and  scorn  the  form,  it  can  no  longer  be  the 
man  whom  he  is  thinking  of,  but  either  some  part  of  man, 
as  we  said  before,  or  something  else  beside  man.  For 
neither  is  the  formation  of  the  flesh  itself  by  itself  a  per- 
feet  man,  but  it  is  the  body  of  man,  and  a  part  of  man:- 
even  as  the  soul  for  its  part  is  not  the  man,  itself  by  it- 
self, but  it  is  the  soul  of  man,  and  a  part  of  man : — ^nor  ' 
is  the  spirit  the  man,  for  it  is  called  spirit,  and  not 
man : — ^but  the  blending  and  union  of  all  these  makes  out 
the  perfect  Man. 

And  therefore  the  Apostle  explaining  himself,  hath  de- 
lineated the  perfect  and  spiritual  Man  of  salvation,  in 
his  first  Epistie  to  the  Thessalom'ans,  thus  speaking.  But  I  Then. 
may  the  Ood  of  Peace  sanctify  you  to  be  perfect,  and  may 
yov/r  whole  spirit  and  soul  a/nd  body  be  preserved  blame" 
less  unto  the  coming  of  our  Lord  Jesus  Christ,    Now  what  and  the 
cause  in  the  world  had  he  to  ask  for  these  three,  i.  e»,hekept^ 
soul  and  body  and  spirit,  entire  and  perfect  perseverance  ^^ 
to  the  coming  of  the  Lord,  except  he  knew  that  the  re- 
storation and  union  of  the  three  was  their  only  salva- 
tion, and  that  the  same  for  them  allf    For  which  cause 
also  he  calleth  those  perfect,  who  present  unto  the  Lord 
all  three  without  blame.    Perfect  then  are  tiiey,  who  both 
have  had  the  Spirit  of  God  remaining  in  them,  and  have 
kept  their  souls  and  bodies  without  reproach;  keeping 
God^s  faith,  i.  e.,  their  faith  towards  God  and  guarding 
also  that   righteousness   which   hath  respect  unto  their 
neighbour. 


462  Our  Bodies  OocPs  Temples,  therefore  to  rise. 

Book  5.      Whence  also  he  aaith  that  the  Form  is  the  Temple  of 

1 6>r.'iiL  ^^ '  ^^^  speakings  Know  ye  not  that  ye  are  the  Temple 

16>  17.      of  Qod,  and  the  Spirit  of  Ood  dwelieth  in  you  T    If  amy 

Our        man  profane  the  Temple  of  Ood,  him  shall  Ood  destroy. 

God's      For  the  Temple  of  Ood  is  holy  :  which  temple  ye  are :  ex- 

**°*       presdy  oaQing  the  Body  the  Temple,  in  which  the  Spirit 

8.  John    dwelleth.    As  also  the  Lord  saith  of  Himself  Destroy  this 

lb.  si.     Temple,  and  in  three  days  I  will  raise  it  up.    And  this, 

it  saith.  He  ^aJce  of  His  own  Body.    And  he  regards  our 

bodies  as  not  only  a  temple,  but  also  as  the  Temple  of 

1  Cor.      Christ,  speaking  thns  to  the  Corinthians,  Know  ye  not  that 

your  bodies  are  members  of  Christ  ?  Shall  I  then,  taking  the 

members  of  Christ,  rnaJce  them  members  of  an  harlot  t  speaks* 

ing  thus,  not  of  some  other  kind  of  spiritual  man,  (for  it 

is  not  he  who  embraceth  the  harlot)  but  onr  body,  i.  e., 

the  flesh  which  perseveres  in  holiness  and  pnriiy,  he  hath 

affirmed  to  be  the  members  of  Christ;  and  that  when  one 

embraceth  an  harlot,  it  becomes  the  members  of  an  har- 

Ib.iiL  17.  lot.     And  therefore  he  said.  If  any  man  profams  the  Tern- 

pie  of  Ood,  him  shall  Ood  destroy. 

wemaj        Well  then:  to  say  that  the  Temples  of  Gk)d,  in  which 

^^arree^  the  Spirit  of  the  Father  dwells,  and  that  the  Members 

Q^t|[^     of  Christ,  do  not  partake  of  salvation,  but  are  brought 

temple     (jq  destruction  ™,  how  is  it  not  of  the  greatest  blasphemy  f 

But  as  to  the  fact^  that  our  bodies  are  raised  up,  not 

by  their  own  substance,  but  by  the  Power  of  God,  he 

lb.  tL      saith  to  the  Corinthians,  Now  the  body  is  not  for  fornix 

cation,  but  for  the  Lord :  and  the  Lord  for  the  body.    And 

Ood  hath  both  raised  vp  the  Lord,  and  wiU  raise  up  us 

by  His  own  power. 

Chap.       As  therefore  Christ  arose  in  the  Substance  of  His  Flesh, 

"  ^    '    and  shewed  to  His  Disciples  the  marks  of  the  nails,  and 

Mdit'    the  opening  in  His   Side  (now  these  are  the  tokens  of 

JJ^i^^*    His   Flesh,  which  rose  again  from  the  dead);  so,  "Us 

too,*'  it  is  said,  "He  will  raise  by  His  own  Power."    And 

^™'       again  to  the  Romans  he  saith.  But  if  the  Spirit  of  Him 

"■  perditionem.  Tbe  Translator  gives    Hon.    E. 
also  the  alternative  rendering,  attnihilo' 


Our  mortal  bodies^  bodies,  not  soul  nor  spirit.     469 

who  raised  up  Jesus  from  the  dead  dwell  in  you ;  He  that 
raised  up  Christ  from  the  dead  shall  quicken  also  your 
mortal  bodies.  Wliat  tlien  are  their  mortal  bodies  f  Is 
it  their  souls  f  Nay^  the  souls  are  incorporeali  as  com- 
pared with  mortal  bodies.  For  Ood  breathed  into  man^s  Ota. 
fcMe  the  breach  of  Ufe,  and  m>an  becams  a  living  soul;  but 
the  breath  of  life  is  incorporeal.  Moreover^  they  cannot 
at  all  term  that  mortal^  which  is  the  very  breath  of  life* 
And  therefore  David  saith.  And  my  soul  shaU  live  to  Him:  Pt.  xzii* 
as  though  the  substance  thereof  were  immortal.  Neither 
again  can  they  call  the  spirit^  a  mortal  body.  What  then 
remains,  to  call  a  mortal  body,  except  the  moulded  form, 
i.  e.,  the  flesh,  (of  which  also  we  are  discoursing,)  how 
that  God  will  quicken  it  f  For  this  it  is  which  dies,  and 
is  dissolved,  and  not  the  soul,  nor  the  spirit.  For  to 
die,  is  to  lose  the  faculty  of  life,  and  to  become*  for  the 
future  breathless,  and  inanimate,  and  forgotten,  and  to 
moulder  away  into  those  things  from  which  one  had  also 
the  origin  of  one^s  substance.  But  this  befals  neither 
the  soul ;  for  it  is  the  breath  of  life :  nor  the  spirit,  for 
a  spirit  is  uncompounded  and  simple,  such  as  cannot  be 
dissolved,  and  is  itself  the  life  of  those  who  receive  it. 
It  remains  therefore  that  Death  be  declared  to  relate  to 
the  flesh:  which  after  the  soul  hath  gone  out,  becomes 
breathless  and  inanimate,  and  is  gradu£^lly  resolved  into 
the  earth  out  of  which  it  was  tcJcen.  This  therefore  is 
the  mortal  part.  And  this  also  it  is  whereof  he  saith. 
He  shall  quicken  also  our  m^ortal  bodies.  And  therefore  Rom. 
he  saith  of  it  in  the  flrst  Epistle  to  the  Corinthians,  8o  i  dor.' 
also  is  the  resurrection  of  the  Dead.  It  is  sown  in  cor-  *^' 
ruption,  it  is  raised  in  vncorruption.  For  so,  saith  he,  ib.  88. 
what  thou  also  sowest  is  not  quicken^  except  it  first  die. 

But  what  is  it,  which  is  sown  like  a  grain  of  wheat,     §  2. 
and  rots  in  the   earth,  except  bodies  which  are  laid  in  ^^ 
the   earth,  wherein  also  seeds  are  cast?    And  therefore ^J>»<* 

.  .  .  ....  iluill  be 

he  said.   It  is  sown  in   dishonour,   it  will  rise  in  glory,  eren  of 
For  what  more   dishonoured  than   dead  flesh  f   or  what  bodies 
again  more  glorious  than  it,  rising  and  receiving  immor-  "•  ^* 


464    Our  man  face  sluili  see  Gop.    Tlks    Earnest  mno, 

Book  6.  tality  J    It  18  Bown  in  weakness,  it  riseth  in  power  : — ^in 
4^'*^' weakness  indeed  of  its  own,  because  being  earth  it  de- 
parteth  into  earth;  but  in  the  power  of  Gk>d,  Who  rais- 
Ib.44.     eth  it  up  firom  the  dead.    It  is  sown  a  natural  body,  ii 
iMl  arise  a  spiritual  body.    He  gpives  ns  to  understand 
without  all  question,  that  neither  of  soul  nor  spirit  is  he 
discoursing,  but  of  bodies  overtaken  by  death.    For  these 
are  animated  bodies,  i.  e.,  bodies  partaking  of  the  soul; 
which  when  thej  have  lost,  they  are  done  to  death:  af- 
terwards rising  by  the   Spirit,  they  are  made  spiritual 
bodies,  so  as  to  have  by  the  Spirit  a  life  which  abides 
Ib.ziiL    for  ever.    For  now,   saith  he,  we  Jcnow  in  part,  and  we 
lb.  18.     prophesy  in  pwrt:   but  then  face  to  face.     This   is   what 
1 S.  PH.  Peter  also  speaks  of:  Whom,  not  having  seen,  ye  love :  in 
Whom  now  also  not  seeing  ye  beUeve;   and  believing  shaU 
rejoice  with  joy  wnspeaJcable.    For  our  face  shall  behold 
'  the  Face  of  the  Living  Gk>d,  and  shall  rejoice  with  joy 
unspeakable:   of  course,  upon  beholding  its  oWn  proper 
delight. 
Crap.       But  now  we  receive  a  part  from  His  Spirit,  towards 
■  ^  ,'     the  perfecting  and  preparing  of  incorruption,  practising 
The   '     by  little  how  to  receive  and  bear  God :  which  thing  also 
^^'''    the  Apostle  hath  called  an  earnest,  (which  is  a  portion 
worketh    ^f  ^^j^^j  honour  which  is  promised  to  us  by  Gk)d),  saying 
Eph.  u    in  his  Epistle  to-  the  Ephesians,  In  whom  ye  also, — hav* 
W>  14.     ^^  heard  the  word  of  tndh,  the  Gospel  of  your  saJvaMon—: 
in  wluym  beUevimg  ye  were  sealed  with  the  Holy  Spirit  of 
Promise,  which  is  the  earnest  of  our  inheritance.    This  Ear- 
nest, therefore,  so  abiding  in  us,  maketh  us  already  spi- 
ritual, and  the  mortal  is  swallowed  up  of  immortality.- 
'Rom.      For  you,  saith  he,  ao'e  not  in  the  flesh,  but  in  the  Spirit : 
if  indeed  the  Spirit  of  Ood  dweUeth  in  you :   And  this 
takes  place,  not  by  our  losing  the  flesh,  but  by  our  par- 
taking of  the  Spirit.     For  not  without  flesh  were  they 
to  whom  he  was  writing,  but  they  were  such  ajs  had  re- 
lb.  16.     ceived  the  Spirit  of  God,  in  whom  we  cry,  Abba,  Father. 
I£  then  we,  having  the  pledge,  cry  out  now,  -466a,    Fan 
P^j^    ther;   what  will  it  be,   when  rising  again  we  shall  see 


Ihe  Whole  there.  Oa/nubl  and  Spiritual  mim:und^^ 

Him  face  to  face  ?  when  all  tlie  members  shall  most  abim- 
dantly  ntter  the  hymn  of  exultation^  glorifying  Him  who 
will  have  raised  them  from  the  dead^  and  given  them  eter- 
nal lifef  I  say,  if  that  which  is  bnt  an  earnest,  wrap- 
ping the  man  np  in  itself,  even  now  causes  us  to  say, 
Ahbay  Father  ;  what  wiU  be  the  effect  of  the  entire  grace 
of  the  Spirit,  which  Gt>d  shall  gpiye  nnto  menf  It  will 
render  ns  like  nnto  Him,  and  perfect  ns,  by  the  will  of 
the  Father:  for  it  will  make  man  to  be  after  the  image 
and  likeness  of  God. 

Those  then  who  have  the  earnest  of  the  Spirit,  and  }  2. 
serve  not  the  lusts  of  the  flesih,  but  submit  themselves 
to  the  Spirit,  and  walk  reasonably  in  all  things;  the  Apos- 
tle rightly  calleth  Spiritual,  because  the  Spirit  of  Gt)d 
dwelleth  in  them.  But  incorporeal  spirits  will  not  be  spi- 
ritual men;  rather  our  substance,  i.  e.,  the  combination 
of  soul  and  flesh,  receiving  the  Spirit  of  Gk>d,  maketh  up 
the  full  spiritual  man.  Those  on  the  other  hand  who 
cast  away  the  counsel  of  the  Spirit,  and  serve  the  lusts 
of  the  Flesh,  and  live  without  reason,  and  without  re- 
straint, and  are  carried  headlong  after  their  own  desires,  Wliat  fa 
having  no  desire  of  God's  Spirit,  but  living  after  the  &- 
shion  of  swine  and  of  dogs,  those  the  Apostle  justly  calls 
carnal,  because  they  have  no  pther  but  carnal  ideas.  And 
the  Prophets  too  for  this  same  reason  compare  them  to 
irrational  animals,  because  of  their  irrational  demeanour, 
sayiDg,  They  are  hecome  .horses  ranging  afier  females,  eaeh^er.r.S, 
one  of  them  neighing  after  the  wife  of  his  neighbour.  And 
again,  Man  being  i/ii  honour,  is  Weened  tmto  the  beasts  :  Pt.  zliz. 
in  this  respect  emulating  the  life  without  reason,  that  in 
any  matter  of  his  own  he  likeneth  himself  to  beasts. 
Yea,  we  too  in  an  ordinary  way  call  that  sort  of  men 
beasts  and  irrational  Cattle. 

Now  all  these  things  the  Law  in  figure  foretold,  from     §3. 
animals  drawing  the  outline  of  man:  as  thus;  Whatever  the  hoof 
things  have  a  double  hoof  and  chew  the  cud,  it  pronoun-  S^SST^' 
ceth  clean:   but  whichever  lack  either  both  or  one  of^^^* 
these,  it  sepajrateth  as  unclean.    Who  then  are  clean  f  zL  8. 

H  h 


466        Paaimg  tlve  Itoofand  chewing  the  cud,  wJuU. 

Books.  Those  who  by  faiUi  take  their  way  steadily  towards  the 
Father  and  the  Son;  for  this  is  the  steadiness  of  those 

Pi.i.2.  who  are  of  the  double  hoof: — and  who  muse  on  the  say- 
ings of  Gk)d  day  and  nighty  that  they  may  be  adorned 
with  good  works :  for  this  is  the  excellency  of  them  that 

^tflet   ^^'^^  ^®  ^^^-    ^^^  those  are  nncleanj  who  have  neither 
part  not    a  double  hoof,  nor  chew  the  cud ;  i.  e.j  who  neither  have 
nor  chew  faith  in  Gk>d,  nor  muse  on  His  words;  and  this  is  the 
*^    abomination  of  the  Heathen.     Those  again  who  chew  the 
the  JewB  ondj  but  have  not  the  hoof  double,  and  are  also  un- 
ttw  hoof  clean : — ^this  is  a  description  by  imagery  of  the  Jews,  who 
although  they  have  the  words  of  Grod  in  their  mouth, 
fix  not  in  the  Father  and  the  Son  any  strength  of  their 
root:  and  therefore  also  their  race  is  slippery.     For  so 
the  animals  with  undivided  hoof  easily  slide,  but  those 
are  firmer  which  have  a  double  hoof,  the  clefb  hoofs  tak- 
ing  each  others'  place  along  the  road :  and  with  one  part 
of  the  hoof  they  support  the  other.    And  equally  unclean 
HoeBoi  .are  those,  who  have  indeed  a  double  hoof,  but  do  not 
the  cad    chew  the  cud :   and  this,  you  see,  is  a  representation  of 
all  Heretics,  and  of  those  who  do  not  muse  on  the  words 
of  Gk)d,  neither  are  adorned  with  works  of  righteousness; 
S.  Luke   to  whom  also  the  Lord  saith.  Wherefore  say  ye  to  Me, 
Lord,  Lord,  and  do  not  the  things  which  I  say  to  youf 
For  they  who  are  such,  say  indeed  that  they  believe  in 
the  Father  and  the  Son,  but  never  muse  on  the  words 
of  God  as  they  ought,  neither  are  adorned  with  works  of 
righteousness :  rather,  as  I  said  before,  they  have  laid  hold 
on  the  life  of  swine  and  dogs,  giving  themselves  over  to 
uncleanness,  and  gluttony,  and  to  other  disorder.     Justly 
therefore  to  all  such,  who  through  their  unbelief  and  lux- 
ury fail  to  attain  the  Spirit  of  Gx>d,  and  by  divers  marks 
which  they  bear  cast  out  the  Word  which  giveth  them 
life,  and  walk  irrationally  in  their  own  lusts,  the  Apos- 
tle first  hath   given   the  name  of  carnal  and  animal  **; 
while  the  Prophets  have  termed  them  beasts  of  burden 

•   animalet.     The  Translator   gives    Version  1  Cor.  ii.  14.    E. 
also  the  rendering,  natural,  as  in  our 


M<m,  Body  Soul  Spirit;  wiihotii  the  Spirit,  dead.    467 

and  wild  beasts^  cnstom  again  hath  es^lained  this  by  the 
words  ''cattle''  and  ''senseless;''  lastly^  the  Law  hath 
pronounced  them  nnclean. 

And  this  is  what  the  Apostle  also  saith  among  other   Cr&p. 
things^  That  flesh  cmd  blood  can/not  inherit  the  kingdom 


of  Ood.    It  is  the  same  which  all  the  Heretics  allege  fori(>>r.zT. 
tiieir  own  madness :  whereby  they  strive  both  to  impede  ^* 
na,  and  to  prove  that  Gk>d's  Creation  is  not  saved':  not 
perceiving  that  there  are  three  things^  of  which^  as  we 
have  shewn^  the  perfect  Man  consists:   i.  e.^  of  FlesH^ Maaof 
Sonl^  and  Spirit :  and  that^  while  the  one  of  thesOj  which  paru 
is  the  spirit^  sg£ea^  and  gives  form :   anotherj  which  is 
the  Fleshy  is  imited  and  formed : — ^that  which  is  between 
these  two  is  the^  Sonl,  which  now  followeth  the  Spirit^ 
and  is  by  it  exalted;   now  consenting  nnto  the  Flesh, 
sinks  down  into  earthly  In^t^ 

As  many  therefore  as  have  not  That  which  saves  and 
forms,  and  Unity, — ^these  accordingly  will  be,  and  will 
be  called.  Flesh  and  Blood:  as  not  having  within  them 
the  Spirit  of  God.  And  therefore  such  are  by  onr  Lord 
also   called   "  dead  men : "   for   saith  He,  Let  the  dead  S.  Luke 

is  AO 

btury  their  dead:  because  they  have  not  the  Spirit  which 
quickeneth  man. 

But  as  many  as  fear  God,  and  believe  in  the  Advent    §  2. 
of  His  Son,  and  by  faith  settle  in  their  hearts  the  Spirit 
of  God : — such  as  these  are  justly  called  Men,  and  pure, 
and  spiritual,  and  living  unto   God :   because  they  have 
the  Spirit  of  the  Father,  Which  purifieth  man,  and  rais- 
eth  him  to  the  life  of  God.     For  as  the  "  weak  flesh,"  8^»*^^- 
so  also  the  "willing  spirit"  had  witness  borne  to  it  by 
the  Lord.     Such  an  one  is  powerful  to  effect  whatever 
it  hath  in®  hand.     If  then  tlus  readiness  of  the  Spirit  be  tIm  wUU 
used  by  any  one  to  temper  the  weakness  of  the  flesh,  *^J^I^* 
as  a  kind  of  spur;  the  strong  must  of  absolute  necessity ^«w»* 
overcome  the  weak,  until  the  weakness  of  the  flesh  be 
swallowed  up  by  the  strength  of  the  Spirit;  and  such 
an  one  must  be  no  more  carnal  but  spiritual,  because  of 

•  in  promptu.    The  TranaUtor  ga^e    the  altenuitiva  rendaring,  a<  hand*    B« 

H  h  2 


468  Man' 8  Ufe  the  SpirU. 

Book  6.  his  participation  of  the  Spirit.  Jnst  so  the  Martyrs  bear 
their  witness^  and  despise  deaths  not  according  to  the  in- 
firmity of  the  fleshy  but  according  to  the  readiness  of  the 
spirit.    For  the  weakness  of  the  flesh  being  swallowed  np 

Thiifoi.  sheweth  the  Power  of  the  Spirit;  and  the  Spirit  on  the 

teth,  the   other  hand  swallowing  up  weaknesSj  hath  the  flesh  in  itself 

Inhflritad  ^7  inheritance :  and  out  of  the  two  is  made  np  the  living 
man:  livings  by  his  participation  of  the  Spirit^  and  a 
]nan>  by  the  substance  of  his  flesh. 
^3.  Therefore  the  flesh  without  God's  Spirit  is  dead;  not 
having  life^  it  cannot  possess  the  Kingdom  of  Grod :  the 
irrational  blood  is  as  water  poured  out  on  the  earth. 

iCor.  And  therefore  he  saith,  As  is  the  eoHhy,  such  are  they 
that  a/re  eaHhy.  But  where  the  Spirit  of  the  Father  is, 
there  is  a  living  man,  rational  blood  kept  by  God  to  be 
avenged,  the  Flesh  possessed  by  the  Spirit,  so  as  to  have 
forgotten  itself,  and  to  assume  the  quality  of  the  Spirit, 
being  made  conformable  to  the  Word  of  Gk>d.      And 

lb.  40.  therefore  it  saith.  As  we  have  borne  the  image  of  him  who 
18  of  the  Earth,  let  ue  bear  also  the  Image  of  Him  Who  is 
from  Heaven. 

What  then  is  the  earthly  thing  f  The  created  form. 
What  again  the  Heavenly  f  The  Spirit.  As  then,  saith 
he,  we  have  had  our  conversation  sometime  without  the 
heavenly  Spirit,  in  the  oldness  of  the  flesh,  not  obeying 
God;  so  now  receiving  the  Spirit,  let  us  walk  in  new- 
ness of  life,  obeying  God. 

And  so,  because  without  the  Spirit  of  Gk)d  we  cannot 
be  saved,  the  Apostle  exhorting  us  to  keep  well  the 
Spirit  of  God  by  faith  and  a  pure  conversation,  tJiat 
we  may  not  become  without  portion  in  Gt)d's  Spirit, 
and  fail  of  the  Elingdom  of  Heaven — cried  out  that  the 
Flesh  in  itself  cannot  in  the  blood  inherit  the  Kingdom 
of  God. 
f  4.         For,  if  the  truth  must  be  told,  the  Flesh  doth  not 

8. Matth. inherit  but  is  inherited:   as  also  the  Lord  saith.  Blessed 

T.  0. 

are  the  meek,  for  they  shall  inherit  the  Earth :  as  though 
in  the  Eangdom  that  earth  were  inherited,  whereof  also 


Flesh  admitted  to  the  Inheritance  by  the  Spirit.     469 

18  the  substance  of  our  flesh:   and  therefore  He  willeth 
the  temple  to  be  pnre^  that  the  Spirit  of  Qod  may  be 
delighted  therewithj  as  the  Bridegroom  with  the  Bride.  j^]|Mh  In- 
As  then  the  Bride  cannot  marry^  but  may  be  married^  jet  it  ad- 
when  the  Bridegroom  shall  come  and  take  her  to  him-  ^  the 
self;  so  also  the  Flesh  of  itself  cannot  inherit  the  King-  j^Jf^ 
dom  of  Godj  bat  may  by  inheritance  be  admitted  into 
the  Kingdom  of  God.    For  the  living  inheriteth  the  g^ds 
of  the  dead :  and  it  is  one  thing  to  inherit^  another  to 
be  inherited.     For  while  the  one  takes  the  lead,  and 
rules,  and  disposes  of  the  inherited  goods  as  he  himself 
willeth;  the  others  are  in  subjection,  and  obedience,  and 
are  ruled  by  the  inheritor.    What  is  it  then  that  liyeth  ? 
The  Spirit  of  God.    And  what  are  the  goods  of  the  deadf 
The  Members  of  Man,  which  decay  in  this  earth.    But 
these  become  the  inheritance  of  the  Spirit,  when  they 
are  translated  into  the  Elingdom  of  Heaven. 
.  Yea,  and  for  this  cause  Christ  died,  that  the  Testament  Chiist't 
of  the  Gospel  being  opened,  and  read  to  the  whole  world,  h»  mt. 
might  first  of  all  make  His  servants  free,  and  then  con-  ][^^^^ 
stitute  them  heirs  of  all  that  He  hath,  the  Spirit  posses-  g^  Hii 
sing  it  by  inheritance,  as  we  have  explained.     For  he 
that  liveth,  possesseth  by  inheritance;  but  the  Flesh  is 
acquired  by  inheritance.    Lest  we,  losing  the  Spirit  which 
possesseth  us,  should  lose  our  life,  the  Apostle  exhorting 
us  to  participation  of  the  Spirit,  said  with  reason,  what  I 
have  before  quoted,  ^hat  flesh  and  blood  cannot  inherit 
the  Ejngdom  of  God.    As  if  He  should  say.  Be  not  de- 
ceived; for  except  the  Word  of  Gk)d  inhabit  you,  and  the 
Spirit  of  the  Father  be  in  you ; — and  if  you  have  had 
your  conversation  foolishly,  and  at  random,  as  though  you 
were  thia  only,  i.  e..  Flesh  and  Blood — ^you  will  not  be 
capable  of  possessing  the  Kingdom  of  God. 

This,  in  order  that  we  may  not,  to  please  the  flesh,    Chaf. 
reject  the  ingrafting  of  the  Spirit.     But  thou,  saith  he,  — -.^ — 
hevn'g  a  wild  olive,  wast  graffed  into  the  good  oUve  tree,  Rom.  zi. 
and  hast  been  made  pa/rtaher  of  the  fatness  of  the  Olive.  ^^* 
As  therefore  the  ingraSed  wild  olive,  if  it  continue  to  be 


470  Olive  type  ofmimfcMen  <md  recovered. 

Books,  what  it  was  before^  a  wild  olive^  is  cat  off  and  oast  into 
the  fire :  if  on- the  other  hand  it  have  kept  its  ingrafting^ 
and  is  changed  into  a  good  olive^  it  becometh  a  finitftd 
olive  trecj  planted  as  it  were  in  the  King's-  garden :  so 
also  menj  if  by  faith  thej  have  gone  on  towards  the  bet« 
ter^  and  have  received  tiie  Spirit  of  God,  and  have  pat 
forth  the  firoitfol  bads  formed  by  Him,  wiU  be  spiritoal, 
as  planted  in  the  garden  of  God*    K  on  the  other  hand 
they  have  rejected  the  Spirit,  and  have  continaed  in  what 
they  were  before,  chasing  rather  to  be  of  the  Flesh  than 
of  the  Spirit:  most  jnstly  is  it  said  of  sach,  that  ''Flesh 
and  blood  inherit  not  the  Kingdom  of  God:''  as  if  one 
shoold  say,  that  the  wild  oUve  is  not  taken  into  the  Pa- 
radise of  God. 
like  the      Wonderfolly  then  doth  the  Apostle  set  forth  oar  natare, 
we  cm     and  the  whole  dispensation  of  Gk>d,  in  his  discoarse  con- 
^!^^     coming  flesh  and  blood,  and  the  wild  olive.    For  as  an 
J"*"™j***  olive  tree  neglected,  left  for  a  while  in  the  desert,  and 
wildneM  prodadng  wild  fraits,  in  itself  becomes  a  wild  olive;  or 
on  the  other  hand  a  wild  olive  receiving  'caltare,  and 
graffed  in,  retoms  qaickly  to  the  old  froitfolness  of  its 
natare : — so  also  men  in  a  neglected  condition,  and  bear- 
ing the  desires  of  the  flesh  as  a  sort  of  wild  fraits,  be- 
come for  their  part^  anfiraitfol  in  righteoasness.     For 
S.Matth.  while  men  sleep,  the  Enemy  pats  in  seed  which  pro- 
daces  tares.    And  therefore  the  Lord  bade  His  Disciples 
lb.  xxir.  ''watch."    And  those  on  the  contrary  who  are  tmfiraitfol 
in  righteoasness,  and  all  wi^pped  as  it  were  in  briars,  if 
they  meet  with  attention,  imd  receive  Gk)d's  Word  as  an 
ingrafting,  arrive  at  the  old  Natare  of  man,  I  mean  that 
which  was  made  in  Gt>d's  image  and  likeness. 
$  2.        Bat  as  the  ingpraffed  wild  olive  loses  not  indeed  the  sab- 
stance  of  Wood,  bat  changes  the  qaality  of  its  frait,  and 
receives  another  name— is  declared  ta  be  no  longer  a  wild 
olive,  bat  a  firaitfol  Olive  tree; — so  also  man,  by  fidth 
iMnr        ingraffed,  and  receiving  the  Spirit  of  God,  loseth  not  in- 

'  aemuhm  tuam  cauidm,  ae  abore  e.    the  rendering^  "  bj  their  own   fault." 
8^  f  8  fin.    The  Tranalator  gives  alao    E. 


withoiU  ingrc^ng,  naught.  471 

deed  tlie  sabstance  of  flesli^  bat  cbangeth  the  quality  of 
his  fruity  i.  e.j  of  bis  workSj  and  receivetb  another  name^ 
significatiye  of  tbe  cbange  for  tbe  better.    He  is  declar- 
ed to  be  no  longer  ''flesh  and  blood/' bat  ''a  spiritoal 
man/'    And  as  on  the  other  hand  the  wild  oliye^  if  it 
receive  no  ingraffing,  continaeth  useless  to  its  owner  by 
its   qoality  of  wildness,  and  as   onfraitfol  wood  is  cat 
down  and  cast  into  the  fire;  so  also  Man^  if  he  receive 
not  by  faith  the  ing^afi&ng  of  the  Spirit^  continues  to  be 
what  he  was  before:  being  flesh  and  bloodj  he  cannot 
inherit  the  Kingdom  of  God.    Well  therefore  saith  the 
Apostle^  *' Flesh  and  blood  cannot  inherit  the  Kingdom 
of  God'/'  andj  ''They  that  are  in  the  flesh  cannot  pleaae 
God/'  not  casting  away  the  substance  of  the  fleshy  but 
drawing  to  it  the  inftision  of  the  Spirit.     And  therefore 
he  saith^  This  mortal  must  put  on  vmw^ortdlUy,  <md  this  i  Cor. 
corruptible  mu§t  put  on.  incortuption.    And  again  he  saith^  '^' 
But  ye  a/re  not  in  the  flesh,  hut  in  the  Spirit,  if  indeed  the  Rom. 
Spirit  of  Ood  ahideth  in  you.    And  yet  more  evidently  ^"^  ^* 
doth  he  set  forth  that  truths  saying,  The  Body  indeed  is  ib.  10, 
dead,  because  of  sin,  buJt  the  Spirit  is  life,  hecanise  of  righte-    * 
ousness.    But  if  the  Spirit  of  Sim   Who  raised  up  Jesus 
from  the  dead  dwell  in  you.  He  that  raised  up  Christ  from 
the  dead  shall  quicken  also  your  mortal  bodies  through  His 
Spirit  that  dweUeth  in  you.     And  again  in  the  Epistle  to 
the  Bomans  he  saith.  For  if  ye  live  after  the  flesh,  ye  wUl  lb.  is. 
begin,  to  die;  not  driving  from  them  altogether  that  mode 
of  life  which  is  in  the  flesh,  since  he  too  was  in  the  flesh, 
when  he  so  wrote  unto  them, — ^but  cutting  away  the  lusts 
of  the  flesh,  which  are  the  death  of  man.    And  therefore 
he  hath  inferred.  But  if  by  the  Spirit  ye  mortify  the  works  jh,  is, 
of  the  flssh  ye  shaU  live.    For  as  mamy  as  a/re  led  by  the  ^^ 
Spirit  of  Ood,  they  a/re  the  sons  of  Ood^. 

And  he  hath  indicated  the  works  too  themselves,  which  Chap. 
he  caUeth  carnal,  what  they  are :  foreseeing  the  cavils  of -^ 
the  unbelieving,  and  himself  expounding  himself,  that  no  What 

«  And  again  in  the— the  sons  of  God.    same  Ms.  add.  17191,  quoted  a  little 
These  words  are  cited  in  Syriac  in  the    above.  See  Mr.  Hurej,  iL  447*     £. 


472        Warh$  carnal  and  tpifntu/dl.    Who  $00$  u$. 


Book  6.  qaestion  miglit  be  left  to  Baoih  as  dispnte  of  him  nn- 
"^^     teiOiMLj :  for  thns  lie  speaks  in  the  Epistle  to  the  Gala- 
OaLy.     txans.  Now  the  works  of  the  flesh  are  tnaniifest,  which, are, 
AdidterieSj  fornications,  widecmness,  lasomousness,  idoUxbry, 
wiiehcrafts,  hatreds,  eofUentions,  jealousies,  angers,  emrndo' 
tions,  a/MmosUies,  irritations,  dissensions,  heresies,  enm/ings, 
dnmkennesses,  revelUngs,  omd  such  Wee :  of  which  I  foretell 
you,  as  I  have  also  foretold,  that  they  who  do  such  things 
shall  not  possess  the  Kingdom  of  Ood :  more  dearly  setting 
forth  to  his  hearers  the  meaning  of,  ''Flesh  and  blood 
cannot  inherit  the  Kingdom  of  God.''    For  they  who  do 
so,  truly  walking  fSter  the  flesh,  camiot  live  nnto  Gk)d. 
▼^  And  on  the  other  hand  he  hath  brought  in  the  spiri- 

tual doings  which  give  life  to  the  man,  i.  e.,  the  in- 
^•S8f     graffing  of  the  Spirit,  thus  speaking.  But  the  fruit  of 
the  Spirit  is  love,  joy,  pedce,  patience,  goodness,  kindness, 
fdelity,  meekness,  continence,  chastity:  agaitist  these  there 
is  no  law.    As  therefore  he  who  hath  gone  on  to  the 
better,  and  hath  wrought  the  finit  of  the  Spirit,  is  by 
all  means  saved  through  the  Communion  of  the  Spirit  ^ 
The        so  also  he  who  shall  have  remained  in  the  aforesaid  works 
aeitroj-   of  the  flesh,  being  truly  esteemed  Carnal,  because  he  re- 
^'        oeiveth  not  the  Spirit  of  God,  shall  not  be  able  to  pos- 
sess the  Kingdom  of  Heaven.  ,  Even  as  the  Apostle  him- 
1  Cor.  tL  self  again  testifieth,  saying  to  the  Corinthians,  Know  ye 
not  that  the  unjust  shall  not  inherit  the  Kingdom  of  Ood  T 
Be  not  deceived,  saith  he :  neither  fomicalors,  nor  idolaters, 
nor  adulterers,  nor  effemincUe,  nor  those  who  defile  them- 
sehes  with  mamlcind,  nor  thieves,  nor  covetous,  nor  drunk- 
ards, nor  revUers,  nor  extortioners,  shall  inherit  the  King- 
dom of  Ood,    And  these  things,  saith  he,  ye  indeed  were; 
hul  ye  are  washed,  hul  ye  are  sa/nctifisd,  hut  ye  are  justi- 
fied in  the  Name  of  the  Lord  Jesus  Christ,  and  in  the  Spi- 
rit of  our  Ood.    He  most  clearly  sheweth  by  what  things 
man  perisheth,  if  he  go  on  living  after  the  flesh;  and 
by  what  on  the  other  hand  he  is  saved.    And  the  things 
Christ    which  save,  he  saith,  are   the  Name  of  our  Lord  Jesus 
Christ,- and  the  Spirit  qf  our  Ood, 


How  we  receive  Hie  Image.    Flesh  recipient  of  Life.    478  ' 

As  tHerefore  m  this  place  lie  hath  ennmerated  those  $  2. 
deeds  of  the  flesh  which  are  without  the  Spirit^  which 
bring  death:  in  agreement  with  these  previous  sayings 
of  his,  he  hath  finally  exclaimed  at  the  end  of  the  Epis- 
tle, As  we  home  home  the  image  of  him  who  is  of  the  day,  lb.  zr. 
Ut  us  also  bea/r  the  Image  of  Him  Who  is  from  Hea»  ' 
ven.  For  this  I  say,  brethren,  that  flesh  and  blood  cannot 
possess  the  Kingdom  of  Ood.  Now  this  which  he  saith, 
VAs  we  have  borne  the  image  of  him  who  is  of  the 
clay/'  is  like  that  other  saying,  ''And  these  things  ye 
indeed  were,  but  ye  are  washed,  but  ye  are  sanctified,  but 
ye  are  justified  in  the  Name  of  our  Lord  Jesus  Christ, 
and  in  the  Spirit  of  our  God/'  When  did  we  then  bear 
the  image  of  him  who  is  of  the  clay  f  Of  course,  when 
the  aforesaid  works  of  the  flesh  were  wrought  in  us.  And 
when  on  the  other  hand  the  image  of  the  heavenly  f  Of 
course,  when  he  saith.  Ye  were  washed,  believing  in  the 
Name  of  the  Lord,  and  receiving  His  Spirit.  But  we 
were  washed,  not  from  the  substance  of  our  body,  nor 
from  the  image  of  the  first  mould,  but  firom  our  old  con- 
versation in  vanity.  In  the  same  members,  then,  wherein 
we  were  perishing,  doing  what  is  of  corruption,  in  the  very 
same  are  we  quickened,  doing  what  is  of  the  Spirit. 

For  afl  the  flesh  is  susceptible    of  corruption,  so  is    Chap. 
it  also  of  incorruption,  and  as   of  death,  so  also  of  life.  — >  |'" 
But  these  things  give  way  to  each  other,  nor  does  either  Tha 
of  them  continue  in  one  stay,  but  the  one  is  thrust  outeipientof 
by  the  other,  and  in  the*  presence  of  the  one  the  other  ^^^t 
is  annihilated.     If  then  death,  prevailing  against  the  man,  of  Die 
hath  expelled  his  life,  and  exhibited  him  a  corpse,  much 
more  doth  life,  getting  hold  of  him,  drive  away  Death,  that 
it  may  present  the  man  living  before  God.     For  if  Death 
have  made  the  man  a  corpse,  why  shall  not  Life  come 
E^d  quicken  the  man  f  as  saith  the  Prophet  Esaias,  Deaih  Isa.  iz?. 
in  his  might  swallowed  vp  :  and  agai/n  Ood  hath  taken  away 
every  tea/r  from  every  face.    But  the  old  life  is  done  away 
with,  because  it  had  been  given,  not  by  the  Spirit,  but 
by  the  inbreathing. 


474  Bre(Uh  passei  away,  the  Spini  abide§. 

Book5.      For  the  breath  of  life,  the  reBolt  of  which  is  the  nata- 
i  ^*    ral  masi,  is  one  thing,  and  the  qnickening  Spirit,  which 
makes  him  ako  spiritual,  is  another  thing.    And  therer 
Uiu  zis.  fore  Esaias  saith.  Thus  $aiik  the  Lard  Who  mads  the  Sea- 
ven  and  strengthened  U,  Who  fiaoed  {he  earth  and  ofi  thinge 
therein;  and  giveth  breath  to  the  people  thereon,  and  eptrii 
to  them  that  tread  on  U:  wherein  he  affirms  that  breath 
indeed  was  given  in  common  to  all  this  people  upon  the 
earth,  but  the  Spirit  especially  to  those  who  tread  down 
their  earthly  desires.     Wherefore  again   also  the  same 
Ib.lYiL    Esaias  distinguishing  the  aforesaid  things  saith.  For  Spi- 
LXX.      rit  shall  go  forth  from  Me,  and  aU  breath  I  have  made: 
wherein  he  set  down  the  word  ''spirit''  with  especial  re- 
ference to  Gk>d,  Who  ponreth  it  out  on  mankind  in  th^ 
^nth     last  times  by  the  adoption  of  sons :  bat  the  word  Breath 
■pint       in  a  general  sense  with  reference  to  the  creature,  which 
same       also  he  termed  a  thing  made.    But  that  which  is  made 
is  different  firom  the  maker.    The  breath  therefore  is  for 
a  time,  but  the  Spirit  is  eternal.    And  the  breath  in- 
deed having  for  a  short  space  been  at  its  height,  and 
haying  remained  for  a  time,  afterwards  departeth,  leav- 
ing that  breathless,  to  which  before  it  had  appertained: 
bat  the  other,  encompassing  the  man  from  within  and 
from  withoat,  as  being  apt  always  to  abide,  never  for- 
1  Cor.      saketh  him.     But  not  first  cometh  that  which  is  spiritual, 
saith  the  Apostle,  (uttering  this  as  to  us  men,)  but  first 
thai,  which  is  animal,  then  that  (^hich  is  spiritual :  accords 
ing  to  reason.     For  it  was  meet  that  men  should  first  be 
formed,  and  being  formed  should  receive  a  soul,  and  so 
afterwards  receive  the  Communion  of  the  Spirit.    Where- 
Ib.  46.     fore  also  the  first  Adam  was  made  by  the  Lord  a  living 
soul,  the  second  Adam  a  quicJeening  spirit.    As  therefore 
he  who  was  made  a  living  soul,  lost  his  life,  casting  it 
away  to  the  worse :  so  on  the  other  hand  that  same  per- 
son, on  returning  to  the  better  part,  and  acquiring  the 
quickening  Spirit,  will  attain  life. 
$  3.         For  it  is  not  one  thing  that  dies,  and  another  that 
is   qujckened:   as   neither  is   ifc  one   thing  that  is  lost. 


We  put  off,  not  the  Flesh,  hfU  its  lusts.  475 

and  another  that  is  fonnd,  but  that  veiy  sheep  which  was  8.  Matth. 
lost,  did  the  Lord  come  seeking  again.    What  then  was 
it  that  was  dying?    Of  coarse,  the  substance  of  the  flesh.  The 
which  had  thrown  away  the  breath  of  life,  and  had  be-  died,  it 
come  breathless  and  dead.    This,  then,  onr  Lord  cssne^^ 
to  quicken :  that  as  in  Adam  we  all  die,  as  being  merely  1  Cor. 
anunal,  so  in  Christ  we  may  live,  as  being  spiritual, — • 
putting  off,  not  the  form  in  which  Gk>d  moulded  us,  but 
the  lusts  of  the  flesh, — and  receiving  the  Holy  Ghost: 
as  saith  the  Apostle  in  the  Epistle  to  the  Colossians; 
MorUfy  therefore  your  mernbers  which  a/re  upon  the  earth.  CoLiiiS, 
And  what  these  are,  he  hath  himself  explained :  Fornix 
cation,  uncleanness,  inordinate  affection,  evil  concupiscence, 
cmd  covetousness,  which  is  idolatry.    The  putting  off  these 
things,  the  Apostle  proclaims;  and  they  who  do  such 
things,  as  being  merely  flesh  and  blood,  cannot/  he  saith, 
possess  the  Elingdom  of  Hearen.    For  their  soul  verg- 
ing towards  the  worse,  and  sinking  down  to  earthly  de- 
sires,  hath  partaken  of  the  same  title  which  is  applied 
to  such  things :  which  things  bidding  us  to  put  off,  he 
saith  again  in  the  same  Epistle,   Te,  putting  off  the  oldUt^iK 
ma/n  with  his  deeds.    Now  in  saying  this  he  was  not  ex- 
tirpating our  original  formation:  else  we  ought  to  slay 
ourselves^  and  so  be  parted  from  all  conversation  in  this 
world. 

Yea,  and  the  Apostle  himself,  when  he  wrote  to  us,     §  4^ 
was  the  same  as  when  «iie  was   formed  in  the  womb.  Apostle 
and  had  gone  out  therefix)m;  in  the  Epistle  to  the  Phi- JgJ^*^ 
lippians  he  made  confession,  and  saith.  And  to  live  uiphu. 
the  flesh  is  the  fruit  of  iny  worJe :  and  the  fruit  of  the  *•  ^* 
work  of  the  Spirit,  is  the  salvation  of  the  flesh.    For 
what  other  apparent  fruit  is  there  of  the  Spirit,  which 
appeareth  not,  than  to  render  the  flesh  mature,  and  ca- 
pable of  incorruption  ? 

If  then  "to  live  in  the  flesh,  this  is  the  fruit  of  my 
labour,^'  of  course  he  was  not  contemning  the  substance 
of  the  flesh,  in  that  former  saying,  ''Ye,  stripping  off 
the  old  man  with  his  deeds;''  but  he  set  forth  the  put- 


476       8.  Paul  parted  not  with  himsdf.    The  healed 

Book  5.  ting  off  of  onr  old  conversation^  tliat  wliich  groweth  old 
.^1*  and  decayeth :  and  for  tlus  cause  .  lie  added^  And  put^ 
ting  on  the  New  Mam,,  him  who  is  renewed  unto  hnoW" 
ledge  after  the  image  of  Him  that  ereaJted  him.  Thus  in 
sayings  Who  is  renewed  nnto  knowledge^  lie  was  shew- 
ing how  that  the  very  same  person  who  was  before  a 
man  of  ignorance^  L  e.,  not  knowing  God^  is  renewed 
by  the  knowledge  of  Him.  For  the  knowledge  of  Gk>d 
reneweth  man.  And  in  sayings  ''  After  the  image  of  his 
Creator/^  he  declared  onr  gathering  into  that  Man^  who 
in  the  beginning  was  made  after  the  image  of  Gh>d. 
S  5.  And  that  the  Apostle  was  the  very  same  person  as 
he  had  been  bom  from  the  womb^ — ^that  is^  the  old  sub- 
stance of  the  Fleshj — ^he  said  himself  in  the  Epistle  to 
^^i>  the  GkJatians;  But  when  it  pleased  Qod,  Who  separaied 
me  from  my  mothers  womb,  and  edUed  me  by  Hie  grace, 
to  reveal  Hie  Son  in  me,  that  I  might  preach  Him  among 
the  Oentiles.  As  we  said  before^  he  who  had  been  born 
of  the  wolnbj  and  he  who  was  preaching  the  Son  of  God 
were  not  two  persons;  but  the  very  same  who  was  be- 
fore ignorantj  and  persecuted  the  Churchy  when  a  revela- 
tion was  made  to  him  from  Heaven^  and  the  Lord  spake 
with  him  (as  we  shewed  in  the  third  Book)  was  now 
preaching  Jesus  Christ  the  Son  of  God,  Who  was  crucifi- 
ed under  Pontius  Pilate: — ^his  past  ignorance  being  expell- 
ed by  his  after  knowledge :  even  as  the  blind  men  whom 
our  Lord  cured,  lost  indeed  their  blindness,  but  won  the 
substance  of  their  eyes  in  perfection ;  and  with  the  same 
eyes  which  they  saw  not  with  before,  received  sight, — 
the  darkness  only  being  expelled  from  their  vision,  but 
the  substance  of  the  eyes  preserved: — ^that  seeing  again 
through  those  eyes,  through  which  they  had  ceased  to 
see,  they  might  give  thanks  to  Him,  Who  wholly  re- 
newed their  sight  again.  And  he  who  had  his  withered 
hand  healed,  and  generally  all  whom  He  cured,  changed 
not  those  limbs  which  had  been  originally  produced  from 
the  womb:  but  received  back  the  very  same,  perfectly 
whole. 


and  the  raised  received  whole  their  own  limhe  and  bodies.  477 

For  the  Maker  of  all,  the  Word  of  God,  Who  also    §  6. 
moulded  Man  at  first, — ^when  He  fonnd  Hia  own  work^^^ 
shattered  by  wickedness,  healed  it  in  every  way:   bothg»toi«i 
in  each  particular  member,  even  as  it  exists  in  His  on-  tare  both 
ginal  monld;  and  also  in  that  once  for  all  He  renewed  anl 
the  whole  man,  sound  and  entire,  preparing  him  perfect  ^^®^ 
for  Himself  against  the  Resurrection.    Yea:  for  what  rea- 
son had  He  to  heal  the  fleshly  members,  and  restore  them 
to  their  original  type,  if  those  which  had  been  healed  by 
Him  were  not  to  be  saved  ?    For  if  the  benefit  from  Him 
was  limited  by  time,  it  was  no   great  thing  which  He 
vouchsafed  to  those  who  were  healed  by  Him.     Or  how 
say  they,  that  the  flesh  iei  incapable  of  life,  which  is  of 
Him,   which  hath  received  healing  from  Him  f    For  life 
is  wrought  by  healing,  incorruption  by  life.     He  there- 
fore who  giveth  healing,  giveth  also  life:  and  He  who 
life.  He  doth  also  clothe  with  incorruption  that  which 
He  hath  fr*amed. 

For,  let  those  who  maintain  the  contrary,  i.  e.,  who   Chap. 

XIII. 


speak  against  their  own  salvation — ^let  them  say  of  the     ^  . 
Hieh-Priest's  dau&rhter  who  died,  and  of  the  widoVsHefnTa 
son  who  after  death  was  being  carried  out  near  ti.e  gate^^ST 
and  of  Lazarus  who  lay  now  the  fourth  day  in  the  grave, —  ^J^^* 
in  what  bodies  did  they  rise  again?     Of  course  in  the 
very  same  wherein  also  they  had  died.     For  if  the  bodies 
were  not  the  very  same,  plainly  neither  did  the  same 
persons  who  had  been  dead  rise  again.     And  yet  we 
read.  The  Lord  took  the  hand  of  the  dead  man,  and  said 
unto  him.  Young  man,  I  say  unto  thee,  Arise:   amd  heB.Ukt 
thai  was  dead  sa/b  up,  and  He  commanded  to  be  given  15.' ot* 
him  to  eat,  and  ga/oe  him  to  his  mother.    And  Lazarus 
He  called  with  a  loud  voice,  saying,  Lazarus,  corns  forth  :  s.  John 
and  the  dead,  we  read,  came  forth,  bov/nd  hand  and  foot  ib.  li 
with  graA)e  clothes.    This  is  the  symbol  of  the  man  who 
had  been  bound  in  his  sins.      And  therefore  said  the 
Lord,  Loose  him,  and  let  hvm  go.  ^ 

As  therefore  those  who  were  healed,  were  healed  in 
the  limbs  which  had  before  suffered;  and  the  Dead  rose 


478      Christ  vnll  raUe.     Obstinacy  .of  those  who  deny. 

Book  6.  in  the  B&me  bodies^  their  own  limbs  and  bodies  receiving 

the  cure,  and  snch  life  as  the  Lord  then  gave  : — ^the 

Lord  who  by  things  of  time  was  forming  beforehand 

things  of  etetnity,  and  shewing  that  He  is  the  Yery  One 

•nd  ac-    Who  can  bestow  on  His  own  work  both  life  and  beal- 

tbeRe-    ingj  that  His  saying  also  abont  the  Besnrreotion  miglit 

iCor!x7!l^3  credited: — so  likewise  in  the  end,  (U  the  last  irwnp, 

^^*  the  .Lord  oallingj  the  dead  will  rise  again :  as  He  saith 

8.  John    Himself.  The  hov/r  shall  come,  wherein  all  the  dead  which 

▼  28.  29 

'         '  are  in  the  graves,  shaU  hear  the  voice  of  the  Son  of  Man, 
and  shaU  come  forth;   they  that  ha/ue  done  good  unto  the 
BeswrrecHon  of  Life,  a/nd  they  that  ha/oe  done  evil,  unio  the 
reswrrection  of  judgment. 
^  2.         Foolish  tben  in  very  deed  and  miserable  are  they,  who 
T^  who  ^^  jiQt  discern  things  so  clear  and  manifest,  bnt  fly  from 
deny  it     the  light  of  Trntb :  who  like  (Edipns  in  the  Tragedy 
blindnen  make  themselves  bUnd.    And  as  untrained  wrestlers,  pro« 
voking  others,,  holding  as.  witb  claws  some  one  part  of 
the  body>  fall  by  means  of  that  which  they  hold,  and  fall- 
ing, think  they  are  victorious,  because  they  doggedly  keep 
hold  of  the  limb  which  at  first  they  seized;  and  so  besides 
their  fall  became  ridiculous: — so  also  the  Heretics,  taking 
1  Cor.      from  Paul  two  words,  "  Flesh  and  blood  cannot  inherit 
"•'"•     the  Kingdom  of  God"  did  neither  discern  the  Apostle, 
nor  make  any  previous  search  into  the  meaning  of  his 
words,  but  only  making  themselves  perfect  in  the  bare 
words,  they  die  upon  them ;.  overturning,  as  far  as  in  them 
lies,  the  whole  (Economy  of  God. 
^  3.         For  to  this  effect  they  will  affirm  that  those  words 
^^^      mean  the  flesh,  and  not  the  works  of  the  flesh,  as  we 
S.  Panl    have  shewn-^-convicting  the  Apostle  of  contradicting  him- 
self.    For  he  saith  immediately  in  the  same  epistle,  evi- 
Ih. 68-55. dently  concerning  the  flesh,  the  following  words:  For 
this  corruptible  vnust  put  on  incorrvption,  cmd  4his  mortal 
pub  on  imvniortaUty.     But  when  this  m^ortal  shall  have  put 
on  immortality,  then  shall  come  to  pass  the  saying  that  is 
written.  Death  is  swallowed  up  in  victory.     Where,  0  Death, 
is  thy   sting?  where,  0  Death,  is  thy  victory?    Now  all 


The  body  of  hwlineaSj  the  Flesh.  '  479 

this  will  be  justly  said  then^  when  this  mortal  and  oot- 
mptible  flesh,  to  which  also  death  relates,  which  is  eyen 
pressed  down  by  a  certain  tyranny  of  death,  shall  have 
put  on  incorruption  and  immortality.  For  then  shall 
death  be  truly  orercome,  when  the  flesh  which  is  hold- 
en  by  it  shall  have  gone  out  from  under  its  sway. 

And  again  to  the  Philippians  he  saith.  But  our  conver*  ^^ 
sation  18  in  Heaven;  whence' also  we  look  for  a  Scmowr, 
the  Lord  JesvSy  wh^  shall  tram^figwre  the  body  of  our  Uno^ 
li/ness  to  be  conformed  to  the  Body  of  His  glory,  so  thai  i^ 
may  be  able  according  to  the  Power  of  His  working.  What 
then  is  the  body  of  humility,  which  the  Lord  will  trans- 
figure to  be  conformed  to  the  body  of  His  glory  ?  Plain- 
ly, the  body  which  is  flesh:  the  same  which  is  humbled 
by  falling  to  earth.  And  the  transformation  of  it  is,  that 
being  mortal  and  corruptible,  it  becomes  immortal  and 
incorruptible :  not  of  its  own  substance,  but  through  the 
Lord's  working.  His  power  of  winning  immortality  for 
the  mortal,  and  for  the  corrupt  incorruption.  And  there- 
fore he  saith.  That  deaih  may  be  swallowed  up  of  life,  2  Cor. 
But  Me  thai  hath  wrought  us  for  this  very  thing  is  Ood,  ^'  ^ 
Who  also  giveth  us  tJte  earnest  of  the  Spirit: — ^most  evi- 
dently using  these  expressions  of  the  Flesh.  For  neither 
is  the  soul  a  thing  mortal,  nor  the  spirit.  But  mortality 
is  swallowed  up  of  life,  in  that  the  flesh  is  no  longer 
dead,  bat  abideth  living  and  incorruptible,  singing  hymns 
to  God,  who  hath  wrought  us  for  this  very  purpose.  For 
us  then  to  be  perfected  within,  well  saith  he  to  the  Cor- 
inthians, Olorify  Ood  in  your  Body.  Now  Gk)d  is  the  l  Cor. 
worker  of  incorruption. 

But  as  to  his  speaking  thus  of  the  body  of  the  flesh,     §  4. 
not  of  some  other  body,  plainly  and  unquestionably  and 
without  any  ambiguity,  he  saith  to  the  Corinthians,  AU  2  Cor.  It. 
ways  bearing  about  in  our  body  the  dying  of  Jesus,  thai    * 
the  Ufa  of  Jesus   Christ  may  be  ma/nifested  in  owr  body. 
For  always  we  who  live^  are  delivered  unto  death  by  «7d- 

'  Mr.  Hurey  (U.  868)  says  that  two  found  also  in  two  uncial  Mas.  of  the 
principal  Mss.  of  S.  Irenanu  read,  For  ninth  century,  P  and  G,  and  in  TertuU 
tf  wt  who  live,  &o.     Thii  reading  is    lian  (De  Ree.  Camis  c  44).    The  Pes- 


480      Bodies  reeeive  the  Spibit  here,  in  fulness  there. 

Book  6.  stu,  that  the  life  also  of  Jesus  may  he  manifesisd  in  owr 
mortal  flesh.    And  as  to  the  Spirit's  embracing  tlie  flesh, 
s  (^.      in  the  same  Epistle  he  saith.   That  ye  a/re  the  Epistle 
of  Ohristj  rmnistered  by  us,  wriUen  not  with  ink  but  with 
the  Spirit  of  the  Living  Ood,  not  in  tables  of  stone,  hwb 
in  fleshy  tables  of  the  heart.    If  then  even  now  hearts 
of  flesh  become  capable  of  the  Spirit;  what  wonder  if  in 
the  resurrection  they  receive  that  life  which  is  given  by 
the  Spirit  ?     Of  which  Besorrection  the  Apostle  in  the 
Phil.  ilL   Epistle  to  the  Philippians  saith,  Oonformahle  to  His  death, 
'    *     if  by  amy  meams  I  may  attam  to  the  Besurrection  from 
the  dead.    In  what  other  mortal  flesh  then  can  we  on- 
derstand  the  life  to  be  manifested^  except  in  this  sub- 
stance, which  is  also  delivered  unto  death  for  its  confes- 
1  Cor.     gion  concerning  Gh>d  f    As  he  saith  himself,  ,If  accm'ding 
to  man  I  have  fought  with  beasts  ai  Ephesus,  what  doth 
lb.  18-21.  it  profit  me,  if  the  dead  rise  not  f    For  if  the  dead  rise 
not,  neither  did  Christ  rise :  and  if  Christ  did  not  rise, 
owr  preaching  is  vain,  amd  you/r  faith  also  is  vain.     Tea, 
and  we  are  found  false  witnesses  of  Chd,  because  we  bare 
witness  that  He  raised  up  Christ,  whom  He  raised  not  up. 
For  if  the  dead  rise  not,  neither  did  Christ   rise.     And 
if  Christ  did  fwt  rise,  your  faith  is  vain :  because  ye  a/re 
yet  tn  your  sins.     Then  they  also  who  have  slept  in  Christ, 
have  perislied.    If  in  this  life  only  we  are  hoping  in  Christ, 
we  a/re  more  miserable  than  all  msn.     But  now  ha£h  Christ 
risen  from  the  dead,  the  first-fruits  of  them  tluit  sleep;  for 
since  by  mxm  is  death,  by  m^n  also  is  the  resurrection  of 
the  dead. 
^  5.        Wherefore  in  all  this,  as  we  have  said  before,  they  will 
'^^       either  affirm  the  Apostle  to  be  of  two  contrary  minds, 
either      in  respect   of  that   saying.  Flesh  and  blood  not  having 
alithit     power  to  possess  the  Elingdom  of  Gk>d :  or  again  will  be 
say  ^t    constrained  to  make  malicious  and  forced  explanations  of 
^J^    all  that  is  said,  inverting  and  changing  the  meaning  of 
^cts        it.     For  what  sound  thing  will  they  have  to  say,  if  they 

chito,  the  early  translation  of  the  New  for  Jetut*  $ake,  so  alto  shail  tht  Life  rf 
Testament  in  ue  Syriac  Language  has,  Jnu$  he  mantfested  in  this  our  body 
For  tf  we  who  live  are  delivered  to  death    which  dieth. 


Blood  required,  therefore  blood  Uvea  on.  481 

shall  endeavour  to  interpret  otherwise  what  he  writeSj 
For  this  corrwpinhle  invst  put  on  vncormption,  cmd  this  mor*  i Cor.zr. 
i€bl  put  on  vmmortaWy ;  Ami,  Tliat  the  life  of  Jesus -tnay^Q^^^i^^ 
be  mamfested  in  our  mortal  flesh;  and  all  the  other  places^  ^^ 
in  which  the  Apostle  openly  and  dearly  preaches  the  Be- 
snrrection  and  Incormption  of  the  flesh  f    And  so  these 
passages^  many  as  they  are,  most  needs  be  ill  interpreted 
by  those,  who  refuse  rightly  to  understand  that  one. 

Moreover,  that  not  in  opposition  to  the  very  substance    chap. 
of  flesh  and  blood  did  the  Apostle  say  that  it  inherits    ^^^' 
not  the  Elingdom   of  God,  we  know,  in  that  the  same  ou 
Apostle  has  every  where  used  the  term  Flesh  and  Blood  JJj^ 
in  regard  of  the  Lord  Jesus  Christ,  partly  to  establish  not  haye 
His  human  nature  (for  He  called  Himself  Son  of  Man :)  Blood, 
partly  again  to  confirm  the  salvation  of  our  flesh.     For^T^ 
if  the  flesh  could  not  be  saved,  by  no  means  had  the  ^^^ 
Word  of  (Jod  been  made  flesh.    And  if  the  blood  of  the  nor  would 

blood  DO 

just  were  not  to  be  required,  by  no  means  would  the  i«quind 
Lord  have  had  blood.    But  because  from  the  beginning 
blood  hath  a  voice,  the  Lord  said  unto  Cain,  when  he 
had  slain  his  brother.  The  voice  of  thy  brother^ s  blood  crieth  Qm,  {?. 
unto  Me.    And  that  their  blood  was  to  be  required.  He    ' 
told  Noe  and  the  rest:  For  your  blood  also^  the  blood  o^lb;iz.6. 
your  souls,  it  will  I  require  at  the  ha/nd  of  aU  beasts.    And 
again.  He  who  shall  shed^  a  mama's  blood,  for  his  blood  shall  ib.  6. 
he  be  shed.    And  in  like  manner  the  Lord  also  said  unto 
those  who  were  to  shed  EEis  blood.  There  shaM  be  required  S.  Biatth. 
all  the  righteous  blood  which  is  shed  on  the  earth,  from^/s.      ' 
the  blood  of  righteous  Abel,  unto  the  blood  of  Zacha/rias  son 
of  Barachias,  whom  ye  slew   between  the  Temple  and  the 
AUa/r:  verily  I  say  unto  you,  all  these  things  shall  corns  upon 
this  generation.    Here  He  signifies,  that  there  would  be  a« 
gathering  up  of  the  bloodshedding  of  all  the  righteous 
men  and  Prophets  from  the  beginning  into  His  own  self, 
and  an  inquisition  for  their  blood  by  Himself.     But  this 
would  not  be  required,  except  it  were  also  to  be  saved: 
neither  would  the  Lord  have  gathered  all  this  up  into 

•  tsffyndei'--flffynd9tur.  The  Trantlator    givei  alio  the  rmdezing,  povrf  J  omI.  B. 

li 


482  QoD  ths  San  reconciled  not  flesh,  ufdeas 

Book  ft.  Hiinself,  unless  He  Hmiself  also  Iiad  been  made  Flesh  and 
Blood  in  that  archetypal  formation  of'His^  saving  finally 
in  Himself  that  which  originally  had  perished  in  Adam. 
^  2.         B^t  if  the  Lord  was  incarnate  with  a  view  to  some 
"^1^^   other  pnrposOj  and  took  flesh  of  another  sabstance^  it 
■are  fletb  follows  that  He  did  not  gather  np  [Himself  as^]  Man  in- 
to Himself;  moreover  He  cannot  even  be  caUed  flesh  at 
all.    For  that  was  tmly  made  flesh,  which  was  derived 
from  the  first  formation  out  of  clay.    But  if  He  was  to 
have  His  material  of  another  substancCj  then  the  Father 
would  ^m  the  be^^inning  have  so  wrought,  that  the  mass 
thereof  should  be  formed  of  another  substance.    But  now, 
that  which  he  was  who  had  perished,  namely  Man,  thai 
the  saving  Word  became ;  by  Bos  own  Self  effecting  Ck>m- 
munion  with  himj  and  diligent  search  after  his  salvation. 
But  that  which  had  perished,  had  blood  and  fiesh.    For 
the  Lord,  taking  clay  out  of  the  earth,  formed  Man :  and 
for  his  sake  was  the  whole  arrangement  about  the  Lord's 
coming.    He  therefore  had  Himself  also  Flesh  and  Blood: 
gathering  up  as  He  was  in  Himself  not  some  other  crea- 
tion, but  that  original  one  of  the  Father;  seeking  out 
that  which  had  perished.     And  therefore  the  Apostle  m 
Col.  i.  21,  the  Epistle  to  the  Colossians  saith.  And  ye  having  been 
some  time  aHenaied,  a/nd  enemies  to  Sis  mind  in  wicked 
ioorJeSf  but  now  reconciled  in  the  Body  of  His  Flesh  by  His 
Deaih,  to  present  you  holy  <md  chaste  and  without  blcvme 
in  His  sight, — '' Beconciled,''  saith  he,  ''in  the  Body  of 
His   Flesh  :'^  i.  e.,  the  Righteous  Flesh  hath  reconciled 
that  flesh  which  was  holden  in  sin,  and  hath  brought  it 
into  friendship  with  God. 
^  3.         Whoever  then  saith  that  so  far  was  the  Lord'a  flesh 
^different  from  our  flesh,  in  that  It  sinned  not,  neither 
1 8.  Pet  ^^  guile  found  in  His  Soul,  whereas  we  are  sinners ; — 
^'  ^'      he  saith  true.     But  if  he  devise  another  substance  of 
our  Lord's  Flesh,  then  will  his  statement  about  Recon- 
ciliation no  longer  hang  together.     For  that  only  iff  re- 
conciled, which  at  one  time  was  in  enmity.     But  if  our 

*  M  if  omitted  in  one  M^    £. 


made  Flesh.    His  Mesh  qmd  Blood  save  us.        483 

Lord  broaglit  with  Him  fle6h  of  another  sabstancej  then 

no.  longer  was  the  same  thing  reconciled  to  Gk)d^  which 

by  transgression  had  become  hostile.    Bat  now  by  Man's 

participation  of  Himself  onr  Lord  hath  reconciled  him 

to  Gt)d  the   Father :  reconeiLing  us  unto  Wmself  by  the 

Body^  of  His  Flesh,  and  redeeming  ns  by  His  own  Blood ; 

as  saith  the  Apostle  to  the  Ephesians^  In  whom  we  A^ove  Epb.  l  7. 

had  redemption  through  His  Blood,  the  Bemission  of  sins: 

And  again  to  the  same^    Ye,  saith  he^  who  were  somS"  n,.  ^  x8. 

time  afar  off,  are  m,ade  nigh  by  the  Blood  of  Christ.    And 

again.  In  His  own  flesh  ahoUshvng  enmities,  the  Law  of^*  ^^ 

Oom/mandments'^  im,  ordirumces.    And  in  the  whole  Epistle 

too  the  Apostle  clearly  beareth  witness,  that  by  the  Flesh 

of  onr  Lord  and  His  Blood  we  are  saved. 

Wherefore,  if  Flesh  and  Blood  are  the  things  which     §  4. 
oanse  ns  to  hare  life,  not  literally  concerning  flesh  and 
blood  is  it  aflSrmed^  that  they  cannot  possess  the  Eing-> 
dom  of  God;  bnt  of  the  aforesaid  carnal  doings,  which 
turning  man  away  towards  sin,  deprive  him  of  life.    And 
therefore  in  the  Epistle  to  the  Romans  he  saith.  Let  not  Rom.  tI. 
sin  therefore  reign  in  your  vwrtal  body,  that  ye  should  obey    ' 
its  neither  yield  ye  your  members  as  vnsirwments  of  urmgh* 
teousness  unto  svn,  but  yield  yourselves  unto  Ood,  as  persons 
alive  from  the  dead,  a/nd  your  m&mhers  as  instruments  of 
righteousness  unto  Ood.     With  the  same  members  thenj 
wherewith  we  were  serving  sin,  and  bringing  forth  fruit 
nnto  death, — ^with  those  same  members  he  willeth  ns  to  iffiouM- 
serve  righteousness,  to  bring  forth  firuit  nnto  life.  TertadL* 

Eemembering  then,  dearly  beloved,  that  by  the  Flesh  ^"^^ 
of  our  Lord  thou  art  redeemed,  and  by  His  Blood  re-  Cwn.  c 
claimed';  and  holding  the  Head,  from  which  the  whole  body  Col.iL 
of  the  Church,  being  framed  together,  hath  increase, — ^i.  e.,    ' 
the  coming  of  the  Son  of  God  in  the  Flesh : — ^both  own- 
ing Him  God,  and  steadily  receiving  His  Human  Nature:  oq,  Mas- 
•:-^using  moreover  these  proofs  which  are  of  the  Scrip-  ^gJa^e- 
tures; — ^thou  dost  with  ease  overturn,  as  we  have  shewn,  «urrectMm 
all  the  heretical  opinions,  since  invented. 

«  praeeeptorum.  The  Translator  giTes  also  the  rendering,  Mln^fcomfliam^^  E. 

Ii2 


484  Prophedea  of  the  Be^yrrection. 

Book  6.  Moreover,  that  He  Who  created  man  at  first,  hath 
ScT-  Fomised  liiin  a  second  birth  after  liis  falling  away  into 
§  1.     earth,  Isaiah  first  speaketh  thus :  The  dead  iBihall  rise,  amd 

\^  ^°^*  ^^  ahoM  rise  who  a/re  in  the  graves^  and  they  shall  rejoice 
who  aa^  in  the  eoHh.    For  the  dew  which  is  from  Thee,  is 

lb.  IztL   heaUh  unto  them.    And  again,  J  wiU  summon  you,  and 

'  unto  Jerusalem  shall  ye  be  summoned,  and  ye  shall  see, 

and  your  heart  shall  rejoice^,  and  yowr  hones  shaU  rise 

up  as  a  herb,  amd  the  Hand  of  the  Lord  shall  be  known 

Esek.      of  them  that  worship  Him,    And  Ezekiel  also  thus.  And 

l^-xo.  ihe  Hand  of  the  Lord  came  upon  me,  and  the  Lord  led 
me  out  in  the  Spirit,  amd  set  me  in  the  midst  of  a  field, 
and  it  was  full  of  bones,  amd  He  led  me  round  over  th£m 
in  a  circuit  rovmd  ahoul,  amd  behold,  many  on  the  face  of 
the  field,  exceeding  dry.  And  He  said  unto  me.  Son  of 
Man,  de  these  bones  live  f  And  J  said.  Lord,  Thou  hnow^ 
est.  Who  modest  them.  And  He  said  unto  ms.  Prophesy 
over  these  bones,  amd  thou  shalt  say  unto  {hem.  Ye  dry 
boneu,  hear  the  Word  of  the  Lord.  Thus  saith  the  Lord 
unto  these  bones:  Behold,  I  bring  upon  you  the  breath 
of  Ufe',  amd  I  will  put  sinews  upon  you,  amd  I  bring  back 
flesh  upon  you,  and  I  will  spread  over  you  shin,  amd.  I 
ujill  put  My  spirit  into  you,  and  ye  shall  live,  amd  ye 
shall  hrww  that  I  ami  the  Lord.  And  I  prophesied  as  the 
Lord  commanded  ms.  And  it  cams  to  pass  when  I  pro-^. 
phesied,  am^d  behold  an  ea/rthquake,  and  the  bones  were 
brought  cash  one  into  his  framne,  amd  I  saw,  amd  behold 
over  them  sinews  amd  flesh  were  in  birth,  and  the  shin  of 
each  was  coming  up  over  them:  amd  there  was  no  brealh 
in  them.  And  He  said  unto  me,  Prophesy  unto  the  brealh^ 
son  of  man,  and  say  to  the  brealh.  Thus  saiih  the  Lord, 
Come  from  the  four  brealhs,  amd  brealhe  on  these  dead, 
that  they  may  live.  And  I  prophesied  as  the  Lord  com^ 
m>amded  me,  amd  the  breath  entered  into  them,  amd  they 
lived,  amd  stood  upon  their  feet,  a  very  large  assembly.^ 

IK.  And  again  the  same  scdth.  Thus  saith  the  Lord,  Behold,  I 

wUl  open  your  gra/ves,  amd  will  bring  you  out  of  your  graves, 

^  gnUulabitur.  The  Tranilator  sires  alio     the  rendering,  give  thtmkt,    £. 


Why  our  Lard  healed  by  ward  tmd  by  act.    The  day.  486 

amd  wUl  bring  you  into  the  Land  of  Igraelf  and  ye  shall 
know  that  I  am  the  Lord,  when  I  ehaU  open  yav/r  sepulchres, 
to  bring  My  people  back  from  the  sepulchres,  a/nd  I  shall 
put  My  Spirit  in  you,  a/nd  ye  shall  Hue,  and  I  will  put 
you  in  your  own  land,  and  ye  shall  know  tha^t  t  am  the 
Lard,    I  haA)e  spoTcen,  and  I  wiU  do  it,  saith  the  Lord. 

Since  therefore  the  Framer  here  alflo  qniokeneth  our 
dead  bodies,  as  we  may  see,  and  promiseth  them  resur- 
rection, and  awakening  out  of  the  sepulchres  and  graves, 
and  giveth  them  incormption :  (Far  their  days,  saith  He,  In.  Irr. 
shall  be  as  the  Tree  of  Life ;)  it  is  shewn  that  He  is  the 
only  Gt)d,  Who  maketh  these  things:  an^  the  same  is 
l^he  Good  Father,  graciously  bestowing  life  on  those  who 
of  themselves  may  not  have  life. 

And  for  this  cause  the  Lord  most  openly  shewed  Him-     $  2. 
self,  and  the  Father  too,  to  His  disciples:  i.  e.,  lest  they 
should  seek  another  Gbd,  besides  Him  Who  formed  man, 
and  bestowed  on  him  the  breath  of  life ;  and  should  go 
on  to  so  great  madness,  .as  to  devise  another  Father  be- 
sides the  Creator.    And  therefore  with  regard  to  aU  the 
rest,  whomsoever  sicknesses  had  befisillen  because  of  their 
transgressions.  He  used  to   cure  them  by  His  word;   to 
whom  also  He  would  say.  Behold,  thou  art  made  whole;  S.  Wm 
sin  no  more,  lest  a  worse  thing  come  unto  thee;   shewing 
that  for  the  sin  of  disobedience  sicknesses  came  on  upon 
men:   But  to  hin^  who  had  been  blind  firom  the  birth, 
no  longer  by  word  but  by  work  He  gave  sight :  He  OnrMa»- 
did  it  not  vainly,  nor  at  random,  but  in  order  to  shew  light  by 
forth  the  Hand  of  Gtoi,  the  Hand  which  originally  formed  ]J^^^ 
man.    And  therefore  when  the  disciples  asked  Him  for^^J^ 
what  cause  he  was  bom  blind,  whether  by  his  own  fault  fint 
or  his  parents'.  He    saith.   Neither  did  he  sin,  nor  hisih.biiS. 
parents,  but  that  the  works  of  Ood  might  be  mcmifested  in 
him.     But   the  works  of  Oa.d  is  the  formation  of  Man. 
For  this  He  effected  by  His  working,  as  saith  the  Scrip- 
ture :  And  the  Lard  took  clay  of  the  Earth,  and  formed  man.  Gen.  iL 
Wherefore  the  Lord  also  spit  on  the  earth,  and  made  day,   * 
and  smeared  it  over  his  eyes:  exhibitiiig  the  old  formation 


486        E,e  formed  of  clay  at  first,  with  day  gave  the 

Book  6.  how  it  took  placfe,  and  difiplaying  to  those  wHo  may  un- 
derstand the  Hand  of  QoA,  whereby  Man  was  formed  out 
of  the  clay.  For  that  which  the  Word^  as  an  Artifiber, 
omitted  to  form. in  the  womb,  that  He  supplied  in  men^s 
sight;  that  the  works  of  Ood  might  be  mamifest  m  hyn,  and 
that  we  might  not  go  on  to  look  for  another  hand,  where- 
by man  was  formed,  nor  another  Father:  knowing  that 
that  which  formed  qs  in  the  beginning,  and  now  form- 
eth.  ns  in  the  womb.  The  Hand  of  God, — ^the  same  in  the 
last  times  Sought  ns  out  when  we  were  lost,  gaining  His 
8.  Iittk0  own  lost  sheep,  and  taking  it  on  His  Shoulders,  and  with 
^'  ^'      gratulation  restoring  it  to  the  troop  of  life. 

X  3.        But  as  to  the  Word  of  God  forming  us  in  the  womb, 
Jer.i.5.  ^®  saith  to  Jeremiah,  Before  I  formed  thee  in  the  womb 
I  knew  theoy  amd  before  thou  earnest  out  of  the  beUy,  I  sane* 
Ufled  thee,  a/nd  set  thee  a  Prophet, among  the  nations.    Yea, 
OaL  L     fmd  Paul  Baitk  in  like  manner.  But  when  it  pleased  Him, 
lb!  16*     who  separated  me  from  my  mother's  womb,  that  I  should 
prea^ch  Him  among  the  OentUes.    As  then  by  the  Word 
we  are  formed  in  the  womb,  so  the  same  Word  formed 
illuitnu   sight  for  him  who  had  been  blind  &om  the  birth :  open- 
fl^         ly  shewing  Him,  Who  in  secret  is  our  Maker,  how  that 
Creation  ^jr^j^  game  Word  had  become  manifest  unto  men:   and 
explaining  the  old  formation  of  Adam — ^both  how  he  was 
made,  and  by  what  Hand  he  was  formed;  by  a  part  shew- 
ing forth  the  whole.     For  the  Lord  Who  formed  sight. 
He  it  is  Who  formed  the  whole  man,  ministering  to  the 
Father's  Will.    And  to  shew  that,  in  that  formation  which 
Siioam     was  according  to  Adam,  Man  being  made, — ^in   trans- 
of  tlM***  gression, — ^needed  the  Laver  of  Begeneration : — after  He 
s!^olm    8™®*"^^  *^®  ^^7  ^P<wi  his  eyes.  He  said  to  him.  Go  to 
ix.  7*       BUoam  and  wash :  giving  him  back  together  both  his  first 
form  and  the  new  birth  which  is  by  the  Font.    And  there- 
fore he  being  washed  came  seeing;   that  both  he  might 
know  Him  that  formed  him,  and  man  might  learn  TTin^ 
that  gave  him  life. 
^  4.         It  follows  that  the  Yalentinians  fail  also  in  saying,  that 
iaa  enw*  Han  was  not  formed  of  this  earth,  but  of  some  fluid  pour- 


eyesigJU :  called  to  Adam,  called  to  u$by  His  Coming.  487 

ed  ont.    Sinoe  it  is  plain,  that  of  the  same  earth,  oat  of  m  to 
which  the  Lord  formed  his  eyes,  man  also  was  formed  fonnadan 
from  the  beginning.      For  it  was  not  suitable  that  the 
eyes  should  be  formed  of  one  material  and  tiie  rest  of 
the  body  of  another:  as  neither  is  it  suitable  that  one 
should  have  formed  the  body  and  another  the  eyes.    But 
the  very  same  Who  formed  Adam  in  the  beginning,  with 
Whom  also  the  Father  was  speaking  when  He  said,  Xef  Gfln«L 
Us  make  m^x/n  after  owr  own  image  a/nd  simiUtude: — He*^' 
in  the  last  times  manifesting  Himself  unto  men,  formed  what 
flight  for  him  who  was  blind  from  Adam.  ^^ 

Therefore  also  the  Scriptures   signifying  what  was  toj^j^ 
come,  saith  that  when  Adam  was  hidden  because  of  dis-  onto 
obedience  the  Lord  came  to  him  in  the  Evernng,  and  call-  ib.  m.  8. 
ed  him  out,  and  said  unto  him.  Where  art  thou  f    That  is  ^'  ^' 
to  say,  that  in  the  last  times  the  very  same  Word  of  Ood 
came  to  call  man  unto  Him,  reminding  him  of  his  works, 
wherein  while  he  lived  he  had  been  hidden  from  the  Lord. 
For  as  then  to  Adam  God  spake  in  the  evening  time, 
seeking  him  out;  so  in  the  last  times  by  the  same  voice 
He  came  to  see  and  to  search  out  Adam's  race. 

And  to  shew  that  Adam  was  formed  of  this   earth  Crap. 
which  we  have  to  do  with,  the  Scripture  relates  that    ^  , 
6od  said  unto  him.  In  the  sweat  of  thy  face  thou  8haltjh,i9! 
eat  thy   bread,  v/ntil  thou  reinim  unto  the  ea/rth,  out  of 
which  thou  wast  taken.    IS  then  it  is  some  other  earth,  Adam  of 
into  which  our  bodies  return  after  death,  it  follows  that^**^^ 
of  the  same  they  have  also  their  substance.    But  if  it 
be  this  very  earth,  evidently  out  of  it  also  was  their 
frame  created:   as  the  Lord  also  shewed,  forming  eyes 
out  of  it  and  no  other.    Wherefore,  since  both  the  Hand 
of  Gk>d  is  truly  and  plainly  exhibited,  whereby  Adam  first 
and  afterwards  we  are  framed ;  there  being  also  but  one  One 
and  the  same  Father,  Whose  Voice  from  the  beginning 
to  the  end  is  present  with  His  Creature;  and  the  sub- 
stance of  our  frame  being  clearly  indicated  by  the  Gos- 
pel: we  are  not  now  to  seek  for  any  other  Father  than 
This;  nor  for  any  other  substance  of  our  frame,  but  that 


488       J30  shewed  Ood^a  Image,  by  Obedience  gave  u$ 

Books,  before  mentioned^  and  indicated  by  the  Lord:  nor  any 
other  Hand  of  Qod,  bat  this,  which  firom  beginning  to 
end  £Eh8hions  and  frames  ns  unto  life,  and  is  present  with 
Its  own  creaimrej  and  completes  it  after  the  Image  and 
Likeness  of  God. 
§  2.        But  then  was  this  Word  rey^ed,  when  the  Word 
MMter     ^  ^^^  ^'^^  made  Man,  likening  Himself  to  Man  and 
'^^^    Man  to  Himself:  that  throngh  the  likeness  to  the  Son 
Imastf     which  he  hath,  Man  may  become  dear  to  the  Father, 
nento     VoT  in  the  former  times  it  was  said  indeed  that  Man 
^Sm6pu    '^'^^  made  in  the  Image'  of  God,  bnt  it  was  not  revealed. 
Por  the  Word  was  yet  invisible,  after  Whose  Image  Man 
had  been  made.    And  for  this  cause,  you  see,  he  easily 
^^/««^<^cast  off  also  the  resemblance^  of  Him.    But  when  the 
Word  of  God  became  flesh.  He  made  both  good.    For 
He  both  truly  revealed  the  Lnage,  Himself  having  be- 
come that  very  Thing,  which  the  Image  of  Hjm  was :  and 
He  firmly  established  the  resemblance,  by  causing  man  to 
partake  of  His  own  complete  likeness  to  the  Invisible  Fa- 
ther, through  the  Visible  Word. 
&  3.        And  not  only  by  the  aforesaid  means  did  the  Lord 
PiMira    manifest  both  the  Father  and  Himself,  but  also  by  His 
*^  very  Passion.     For  doing  away  with  that  disobedience  of 

PhiL       man  which  at  first  was  wroucrht  at  the  tree.  He  became 
obedient  unto  death,  even  the  death  of  the  Gross :  healing 
the  disobedience  which  had  been  wrought  at  the  tree, 
by  the  Obedience  which  was  also  at  the  Tree.    But  He 
would  not  have  come  to  cancel  that  disobedience  the  ob- 
ject whereof  was  our  Creator,  had  He  been  declaring  an- 
other Father.    And  since  by  the  very  same  things  where- 
in we  refused  to  hear  Ood  and  believe  His  Word,  He 
•brought  in  Obedience  and  Assent  unto  God's  Word:  most' 
•  "per     manifestly  hath  He  revealed  That  very  Gbd,  Whom  as 
Muauet  we  offended  in  the  first  Adam,  not  having  wrought  His 
^^~     Commandment,  so  in  the  second  Adam  were  we  recon- 
"p«r-„    ciled,  hi&ting  become  obedient  imto  death.      For  to  no 
which  I    other,  surely,  were  we  debtors,  but  to  Him,  Whose  com- 
^^'     mandment  also  we  transgressed  originaUy. 


the  Likeness  too,  restored  and  forgave  us*  489 

And  this  is  the  Creator.  Who  in  love  is  our  Father,  in   Chap. 

•  XVII 

power  our  Lord,  in  wisdom  our  Maker  and  Framer:  whose     ,  ^  '■ 
commandinent  also  disobeying,  we  have  become  enemies 
to  Him.    And  therefore  in  the  last  times  the  Lord  re- 
stored us  to  fiiendship  by  His  Incarnation,  being  made  and 
Mediator  of  God  and  men :  on  the  one  hand,  appeasing  and 
the  Father  in  our  behalf,  against  whom  we  had  sinned,  ^d  ns 
and  assuaging^  our  disobedience  by  His  own  obedience; 
on  the  other  hand,  granting  unto  us  to  be  on  terms  of 
citizenship  and'  dutifulness  with  our  Maker.    For  which 
cause  in  prayer  also  He  taught  us  to  say.  And  forgive  S.  LoIm 
as  otur  debts  ;  implying  of  course  that  This  is  our  Father, 
Whose  debtors  we  were,  as  having  transgressed  His  com- 
mandment.   And  who  is  This  ?     Some  unknown  Father, 
and  such  as  never  giv^th  precept  to  any?    Or  rather  the 
Gk>d  Who  is  proclaimed  by  the  Scriptures,  to  Whom  also 
we  were  debtors,  transgressing  His  Ck>minandment  f  For 
indeed  Commandment  was  given  unto  man  by  the  Word ; 
For  Adam,  saith  He,  hea/rd  the  voice  of  the  Lord  Ood,  ^^ 

._ I,  111*  8» 

Well  therefore  saith  His  Word  unto  Man,  Thy  sins  are  8.  Matth. 
forgiven)  that  same,  against  Whom  we  had  sinned  at  first, 
bestowing  remission  of  sins  at  last.    Else,  if  it  was  one  jnd 
being's  command  wUch  we  tnmBgressed,  and  it  was  ano-  '''^'* 
ther  who  said.  Thy  sins  be  forgiven  thee :  this  one  is  nei- 
ther good,  nor  truthiul,  nor  just.    For  how  is  he  good, 
who  giveth,  not  of  His  own?  or  how  just,  who  seizes 
what  is  another's  f  and  how  are  sins  truly  forgiven,  ex- 
cept He  Himself  whom  we  sinned  against  granted  the  for- 
giveness, for  the  bowels  of  mercy  of  our  Ood,  in  which  He  f'J^^'^ 
hath  visited  us  by  His  Son? 

Wherefore  also,  on  the  healing  of  the  Paralytic,  The  i  2. 
people,  saith  He,  seeing  it,  glorified  Ood,  Who  had  given  f^^^^^^ 
such  power  unto'men.  What  God,  I  ask,  did  the  people 
then  present  glorify?  Was  it  at  all  one  discovered  by 
the  heretics,  an  unknown  Father  ?  and  how  did  they  glo- 
rify Him,  Who  before  in  the  beginning  was  not  known 
by  them  f     Plain  it  is  then,  that  the  Israelites  were  glo- 

^  emuolaiut.    The  Trimslator  gave    alio  the  rendering,  healimg,    B. 


490    Et8  the  Oomnumd,  His  the  Piiy  of  Ood  and  Man. 

Books,  rifying  Him,  wlio  was  proclaiined  God  by  the  Law  and 
the  FroplietSj  wlio  is  also  the  Father  of  our  Lord:  and 
therefore  He  was  teaching  men  sensibly  by  those  signs 
which  He  wrought  to  giv^  glory  to  God.    Whereas  if 
He  had  Himself  come  from  one  Father,  and  men  on  sight 
of  His  miracles  were  glorifying  another  Father;  He  was 
rendering  them  nngratefnl  to  that  Father  who  had  jsent 
them  healing.    But  to  shew  that  from  Him  Who  is  Qoi, 
the  Only-Segptten  8on  had  come  for  the  salvation  of 
man,  and  He.by  the  mirades  which  He  wrought  was  sum- 
moning the  Unbelievers  to  give  glory  to  the  Father;  and 
that  what  He  was  even  now  saying  to  the  Pharisees, 
S.  Mttth.  Thai  ye  may  know  thcti  the  Bon  of  Man  hath  power  to  for^ 
give  $ins :  He  said  to  them  as  not  receiving  the  advent 
of  His  Son,  and  therefore  not  believing  the  pardon  which 
was  being  wrought  by  Him :— He  also,  having  so  spok- 
en, commanded  the  man  sick  of  the  palsy  to  take  up  the 
bed  on  which  he  lay,  and  to  go  to  his  own  house:  by 
this  His  act  confounding  the  Unbelievers,  and  signifying 
that  He  is  Himself  the  Voice  of  God,  by  which  man  re- 
ceived precepts  which  he  transgressed  and  became  a  sin- 
ner.   For  the  palsy  was  the  result  of  sins. 
&  3.         Therefore  in  forgiving  sins,  while  He  cured  the  man, 
ShSS!"^®  also  manifestly  declared  Himself,  Who  He  is.    For 
•elf  Goo  if  no  man  can  forgive  sins  but  God  only,  and  if  our  Lord 
did  forgive  them,  and  heal  man;   plain  it  is,  that  He 
was  the  veiy  Word  of  God,  made  Son  of  Man,  receiv- 
ing from  the  Father  the  power  of  remitting  sins,  in  that 
He  is  Man,  and  in  that  .He  is  God:   so  that  even  as 
being  Man,  He  sympathized  with  us,  so  being  God  He 
may  have  mercy  on  us,  and  forgive  us  our  debts,  which 
we  owe  to  Gt>d  our  Creator.    And  therefore  David  said 
Pk.  zzzH.  before.  Blessed  are  they  whose  iniquities  are  forgiven,  and 
whose  sins  a/re  covered.    Blessed  is  the  man  unto  whom 
the  Lord  hath  npt  imputed  sin;   foreshowing  that  remis- 
CoLfi.     sion  which  is  by  His  Coming,  whereby  He  hath  hhtt^ 
out  the  handwriting  of  our  debt,  and  hath  fastened  it  to 
the  Cross:  that  as  by  the  Tree  we  were  made  debtors 


He  typified  in  the  axe  lost  a/nd' recovered.    One  died.    491 

to  Qod,  80  by  the  Tree  we  may  reoeiye  remission  of  our 
debt.  •  «fen5fi- 

This,  as  it  was  sliewn  typically  ^  by  many  others,  so     m  4^ 
also  especially  by  the  Prophet  Elisha.    For  when  the  Fro-  Bluha't 
phets  with  him  were  cutting  wood  to  make  a  Tabernacle,  h£ 
and  the  iron  ahaiken  off  from  an  axe  had  fallen  into  Jor- 
dan, and  was  not  found  of  them,  and  Elisha  coming  to 
the  same  place,  had  been  told  what  had  happened;  he 
cast  wood  into  the  water ;  and  upon  his  doing  this,  the 
iron  of  the  axe  floated,  and  from  the  surface  of  the  wa-  s  Klnn 
ter  they  took  it,  who  before  had  lost  it :  and  so  the 
Prophet  by  deed  signified,  that  by  the  Dispensation  of 
the  wood  we  were  to  receive  again  the  solid  Word  of 
God,  which  by  the  Wood  we  had  negligently  lost,  and 
were  not  in  a  way  to  find.     But  to  shew  that  the  Wordefrapn 
of  God  is  like  unto  an  axe,  John  the  Baptist  saith  con-  ^' 
coming  Him,  BiU  now  the  axe  is  laid  tmto  the  root  ofs.  Matth. 
the  trees.    And  Jeremiah  saith  in  like  manner.  The  Word  ^}^^^ 
of  the  Lord  is  as  a/n  axe  cleaAmg  a  rock.    Him  then,  hid-  29. 
den  from  us,  the  dispensation  of  the  Wood,  as  we  said 
before,  revealed.    For  since  by  Wood  we  lost  Him,  by 
Wood  again  He  was  made  manifest  unto  all,  shewing 
forth  the  length  and  height  and  depth  and  breadth  in 
Himself;  and  as  one  of  those  who  have  gone  before  said, 
''by  the  divine  extension  of  His  Hands  gathering  the  two 
peoples  together  unto  one  God.     For  the  Hands  indeed 
are  two,  because  there  are  also  two  peoples  dispersed  unto 
the  ends  of  the  earth :  but  the  Head  in  the  midst  is  one, 
because  God  is  One,  Who  is  above  all,  amd  through  aU,  Eph.  ir. 
and  in  vs  aK." 

Which  order  of  things,  such  and  so  great.  He  effected   Chaf. 
through  means  created  not  by  another  but  by  Himself:     >  | 
and  not  by  such  as  were  inade  out  of  ignorance  and  He  is  our 
decay,  but  by  such  as  had  their  being  from  the  Wisdoin 
and  Virtue  of  His  Father.      For  neither  is  He  unjust, 
to  covet  what  is  another's ;  nor  needy,  so  as  not  by  His 
own  means   to  work  out  life  for  His  own  people,  em- 
ploying for  man's  salvation  what  He  Himself  had  Created. 


492  The  Wosb  crucified*    Church's  Testimony.  Above  ajOi^ 

Books.  For  indeed  the  creature  would  not  have  snstained  Him, 
Iiad  He  merely  put  forth  what  came  of  ignorance  and  de- 
cay. For^  that  the  very  Word  of  Gbd  Incarnate  was  hxmg 
upon  the  wood,  we  have  shewn  at  large':  yea,  and  the 
very  heretics  own  Him  cmcified.  How  then  conld  a  be- 
ing pnt  forth  of  Ignorance  and  decay  sustain  Him  Who 
hath  in  Him  the  knowledge  of  all  things,  and  is  tme  and 
perfect?  Or  how  did  that  creation,  which  is  hidden  fi:t>m 
thQ  Father,  and  far  and  wide  separated  from  SQm,  become 

f  porUTit  the  vehicle^  of  His  Word?  And  if  moreover  it  was  crea- 
ted by  Angels,  either  ignorant  of  the  God  Who  is  above 

S;  John  all,  01^  knowing  Him ;  since  our  Lord  said.  That  I  am  m 
the  Father  a/nd  the  Father  in  Me; — ^how  conld  the  handy- 
work  of  Angels  endure  to  be  the  vehicle  both  of  the  Fa-f 
ther  and  the  Son?  And  how  did  that  Creation  which  is 
without  the  Pleroma  receive  Him  Who  containeth^Jihe 
whole  Pleroma  ? 

Wherefore,  since  these  things  are  all  impossible,  and 
admit  of  no  proof;  that  alone  is  true  which  the  Church 
proclaims.  That  it  was '  His  own  creation,  subsisting  by 
the  power  and  skill  and  wisdom  of  God,  which  became 
the  vehicle  of  Him:  which  creation  while  it  is  invisibly 
sustained  by  the  Father,  doth  on  the  other  hand  visibly 
sustain  His  Word:  and  this  is  The  Word. 
^  2.         ^or  the  Father  underlying^  both  the  creation  and  the 

JPJJJJ^  Word,  and  the  Word  upholden»  of  the  Father,  impart 

tmn  the  Spirit  unto  all,  at  the  Father's  good  pleasure :  to  some 
in  the  Way  of  creation,  (which  sort  of  thing  is  made) :  to 
others  in  the  way  of  Adoption,  which  kind  is  of  God; 

The        and  this  is  Birth.    And  thus  is  shewn  forth  the  One  God 

Trinity  and  Father,  Who  is  above  all  and  through  all  and  in  all. 
Above  all^  first,  is  the  Father;  and  He  is  the  Head  of 
Christ :  then,  throtigh  all  is  the  Word,  and  He  is  the 
Head  of  the  Church :  m  us  all^  again^  is  the  Spirit,  and 
He  is  the  Living  Water,  which  the  Lord  imparts  to  all 

'  For  thai  th$  Word— shewn  at  large,    besides  the  oA  quoted  Ms.  of  SeveniB» 
These  words  are  quoted  in  Syriac  oy    add.  12157*   E* 
Mr.  Hanrey  (if.  460}  firom  two  Mss.) 


andthroughallaiidiiiall.  TheWonDMaJcerandBe-Maker.  493 

that  rightly  believe  in  Him^  and  love  Him^  and  know 
that  there  is  One  Father  Who  is  cbbove  all,  omd  through 'Ej^hAr. 
ail,  and  in  you  all.    Witness  is  borne  to  this  by  John  ' 
also  the  Lord's  disciple,  saying  in  his  Gospel  as  foUows :  The 
In  the  beginning  was  the  Word,  and  the  Word  was  ti't^'^s.Jo^ 
Ghd,  and  the  Word  was  Ood.    The  same  was  in  the  begins  *•  ^"^• 
ning  with  Ood.    All  things  were  made  by  Him,  and  with' 
ovJt  Him  was  not  anything  made.    Afterwards  of  the  same 
Word  he  saith.  He  was  in  iMs  world,  and  the  world  was  IV. 
mode   by  Hvm,  and  the  world  knew  Him  not.     He  cams 
unto  His  own,  and  His  own  received  Hvm  not.     But  as 
many  as  received  Him,  to  them  gave  He  power  to  becoms 
sons  of  Ood,  to  them  which  believe  in  His  Nams.     And 
again,  meaning  His  Economy  as  Man,  he  said.  And  the^^*'^^ 
Word  was  m^ade  Flesh,  and  dwelt  among  us.    And  again 
he  inserted,  fAnd  we  beheld  His  glory,  the  glory  as  of  the  lb. 
only-begotten  of  the  Father,)  fuU  of  Orace  and  Truth.    Evi- 
dently declaring  to   snch  as  will  hear,  i.  e.,  who  have 
ears.  That  there  is  one  God  the  Father  over  all,  and 
one  Word  of  (Jod  which  is  through  all, 'by  Whom  all 
things  were  made ;  and  that  this  world  is  His  very  own, 
and  made  by  Him  at  His  Father's  Will,  and  not  by  An- 
gels, neither  in  the  way  of  revolt  and  decay  and  igno- 
rance :  nor  by  I  know  not  what  virtue  of  "  Pronicns,'' 
whom  some  also  call  Mother;  nor  by  some  other  world- 
maker  not  knowing  the  Father. 

For  the  Maker  of  the  world  in  deed  is  the  Word  of    *  3, 
God :  and  this  is  onr  Lord,  Who  in  the  last  times  was  ?]*    ^ 

....  ,      ,  ^      Advent 

made  man,  existing  in  this  world :  Who  invisibly  contains 

all  things  that  were  made,  and  is  established  ^  in  the 
whole  creation,  as  being  God's  Word,  governing  and  dis- 
posing all  things :   and  therefore  into  His  own  He  came 
invisibly^,  and  was  made  flesh  and  hung  upon  the  Tree,  t  qn: 
that  He  might  snm  up  all  into  Himself.    And  His  <>i^^^  M^et 
even  Men,  received  Him, not;  as  Mosei9  declared  the  same 
among  the  people :  And  thy  Life  shall  be  hanging  before  Dent 
thins  eyes,  and  thou  wilt  not  believe  thine  own  Life.    Whoso  ixxL 

f  if{fijnu.    The  Translator  gare  also    the  rendering,  hath  a  fixed  place.    E. 


494  He  gives  Itfe.  The  Virgin  Mary^s-obedieneeundoeethepaei. 

Books,  then  received  not  Him,  received  not  life.    Bid  as  fttwny 
as  received  Evm^  to  them  gwve  He  power  to  become  sons  of 
Ood.    For  it  ib  He  who  hath  power  over  all  firom  the 
Father,  as  being,  the  Word  of  God,  and  true  Man,  with 
invisible  beings  holding  reasonable  communion,  and  ap- 
*  ieofOA-  pointing  them  a  law  after  an  inteUeotaal  £sishion  *,  all 
^^^      and  each  to  abide  in  their  own  ord^:  while  over  things 
visible  and  human  He  reigns  openly,  and  bringeth  upon 
all'  meetly  His  just  judgment :  as  David  also  plainly  in- 
PB.t%   timating  saith.  Our  Ood  will  come  openly  and  wiU  not 
keep  silence.    Then  also  he  declared  the  judgment  which 
lb.  8, 4.   He  is  bringing  upon  us,  saying,  A  fire  shaU  bv/m  in  His 
sight,  and  around  Him  a  mighty  tempest    He  shall  sum^ 
mon  the  Hea/oen  from  above,  and  the  earth  to  discern  His 
people, 
Cha».       Evidently  therefore  the  coming  of  the  Lord  to  His  own, 
^  I '    (at  which  time  also  His  own  creation  bare  Him,  which 
andun.    is  bome' by  Him)  and  the  summing  up  which  He  made 
part  lU     of  the  disobedience  at  the  former  tree  by  the  obedience 
at  the  present  tree,  and  His  undoing  the  perversion,  4ihe 
evil  perversion  of  Eve,  that  Yirgin  now  espoused  to  a 
The  Vir-  Hian  : — all  this  news  was  well  and  truly  pre8M)hed  by  the 
^^    Angel  to  the  Virgin  Mary,  now  under  a  husband.    For 
Virgin     |^  (J^q  former  was  led  astray  by  an  AngeFs  discourse  to 
fly  from  God  eSber  transgressing  His  Word,  so  the  latter 
by  an  Angelas  discourse  had  the  Gospel  preached  unto 
her,  that  she  might  bear  God,  obeying  His  Word.    And 
if  the   former   had  disobeyed   God,  yet  the   other  was 
persuaded  to  obey  God:  that  the  Yirgin  Mary  might 
become  an  Advocate  for  the  Yirgin  Eve.    And  as  man-* 
kind  was  bound  unto  death  through  a  Yirgin,  it  is  sav- 
ed through  a  Yirgin :  by  the  obedience  of  a  virgin  the 
disobedience  of  a  virgin  is  compensated.    For  while  the 
sin  of  the  First-made  man  is  yet  receiving  correction 
by  the  rebuke  of  the  First-bom,  the  Serpent's  craft  be-» 
ing  overcome  by  the  simplicity  of  the  Dove,  we  are  freed 
from  those  Ciiains  whereby  we   had   been   bound  unto 
death. 


Mamifold  errors  ofHereiicB'.fidl  secure  Unity  in  Ohureh.  495 

All  hei^tics  being  unlearned^  and  ignorant  of  QoA'b     &  2. 
ways  of  ordermg  things,  and  nninstraoted  in  the  dispen- 1^« 
sation  concerning  Man^  as  being  blind  to  the  tratb^  con-  S^irown 
tradict  their  own  Balvation.     Some,  introducing  another 
Father^  besides  the  Creator.     Others  again  saying  that 
the  world  and  its  substance  are  made  by  certain  Angels. 
Some  indeed,  that  the  same  substance,  far  and  wide  se-  thdr 
parated  from  Him,  Who  in  their  account  is  the  Father,  mMiilbld 
flourished  of  itself,  and  is  bom  of  itself.    But  others, 
that  in  those  things  which  are  kept  together  by  the  Fa- 
ther, it  [the  world]  had  its  substance,  of  decay  and  ig- 
norance.   Others  again  scorn  the  manifest  advent  of  the 
Lord,  not  receiving  His  Incarnation.    And  others  more- 
over, not  knowing  the  dispensation  of  the  Virgin,  say 
that  He  was  begotten  of  Joseph.    And  while  some  affirm 
that  neither  soul  nor  body  can  receive  eternal  life,  l)ut 
only  'Hhe  inner  man'':   (and  this  they  will  have  to  be 
the  Mind  which  is  in  them,  which  also  alone  they  decree 
to  ascend  into  perfection :)  others  say  that  the  soul  be- 
ing saved,  their  body  shares  not  in  the  salvation  which 
is  of  QoA:  as  we  said  in  the  first  book:  wherein  also 
we  stated  the  arguments  of  them  all,  and  in  the  Second 
shewed  their  weakness  and  inconsistency. 

For  all  these  are  far  later  than  the  Bishops  to  whom    ^^^' 
the  Apostles  delivered   the  churches ;  and  this   in    the  ■  «  j] 
Third  Book  we  manifested  with  all  diligence.    Therefore 
the  aforesaid  Heretics,  being  blind  to  the  truth,  must 
needs,  walk  this  way  and  that,  out  of  the  right  track; 
and  so  the  traces  of  their  doctrine  are  scattered  here  and 
there  in  a  discordant  and  illogical  way.    But  those  who 
are  of  the  Church  have  a  regular  path,  encircling  the 
whole  world,  the  tradition  thereof  from  the  Apostles  be- 
ing secure :  which  path  grants  us  to  behold  that  all  have 
one  and  the  same  jGuth,  since  all  teach  one  and  the  same 
Ood  and  Father,  believe  the  same  Economy  o(  the  Son  of 
God's  Incarnation,  and  know  the  same  gift  of  the  Spirit,  The 
and  meditate  on  the  same  precepts,  and  maintain  the  same  and 
form  of  government  over  the  Church,  and  wait  for  the  S**^**^ 


496   With  the  Ohureh  Chrisfs  light,  UfUh  heretiea  u/nireri. 

Book  6,  same  ooming  of  ihe  Lord^  and  mamtain  the  same  salvation 
Oionk    ^^  ^®  whole  man,  i.  e.,  of  the  BonI  and  body.    And  as  for 
the  Chnrcli,  her  preaching  is  tme  and  stable,  and  in  her 
through  the  whole  world  one  and  the  same  way  of  salva- 
tion is  declared.     For  to  her  is  entrusted  the  Light  of 
Pj^,       God;  and  therefore  the  Wisdom  of  Qoi,  whereby  He  sav- 
i.20, 21.  Q^  nU  men,  is  sung  in  the  place  of  going  forth,  a/nd  in  the 
streets  dealeth  fearlessly,  is  preached  on  the  top  of  the  walls, 
and  spedketh  boldly  in  the  gates  of  the  dty.    For  the  Church 
xiii!s7.    everywhere  preaches  The  Truth:  and  this  is  the  candlestick 
f^'       ^^  seven  wicks  bearing  the  light  of  Christ. 
z  2.        Those  then  who  forsake  the  preaching  of  the  Church, 
impute  unskilfiilneBS  to  the  holy  Elders,  not  considering 
how  much  worthier  is  a  devout  but  untaught  person  than 
Heretics  a  blaspheming  and  shameless  Sophist.    But  such  are  all 
.Heretics,  and  they  who  imagine  themselves  to  be  disco- 
verers of  something  more  besides  the  Truth;  following 
what  has  been  foretold,  performing  their  journey  in  many 
ways  and  in  many  forms,  and  in  much  weakness,  not  hav- 
ing always  the  same  opinions  on  the  same  subjects,  they 
are  led  about  as  blind  men  by  the  blind :  justly  they 

fi^ffiiiL     ^^  ^^  ^^^  ^^^  hidden  pit  of  ignorance,  always  seeking. 
Hi.  7.       and  never  finding  the  Truth.    We  must  therefore  fly  firom 
their  views,  and  watch  very  carefully  lest  at  any  time  we 
be  disturbed  by  them.    And  we  must  fly  for  refuge  to 
the  Church,  and  be  trained  in  her  bosom,  and  be  nour- 
The        ished  up  in  the  Scriptures  of  the  Lord.     For  the  Church 
Pantdiee*  ^  planted,  a  Paradise  in  this  world.  Of  every  tree  then 
CHn.       of  Paradise  ye  shcM  eat  morsels,  saith  the  Spirit  of  Gt>d : 
i.  e.,  feed  ye  on  all  the  Lord's  Scripture:  but  ye  shall 
not  eat  of  a  mind   that  is  lifted  up,  neither  touch  any 
where  the  contentiousness  of  Heretics.    For  they  profess 
themselves  to  have  the  knowledge  of  good  and  evil,  and 
upon  the  God  Who  made  them  they  hurl  their  own  im- 
pious  thoughts.     And  so  they   carry  their  thoughts  on 
high,   beyond  the  just  laeasure  of  thinking.    For  which 
Rom.       cause  the  Apostle  also  saith.  Not  to  be  wise  mote  tha/n 
*  '      one  ought  to  be  wise,  but  to  be  wise  unto  soberness;  lest 


The  Lard  made  Manf&ughi  and  overcame.  497 

feeding  npon  their  knowledge^  that  which  is  wise  more  Our 
than  it  ought  to  be^  we  be  cast  out  of  the  Paradise  of  life  :  ^Sm 
into  which  the  Lord  bringeth  those  who  obey  His  instrac-  ^  ^ 
tion^  gathering  up  into  Himself  all  things  which  are  in  Sea-  Eph. 
ven  a/nd  which  axe  vn  ea/rth.    Now  the  things  in  Heaven  ture 
spiritnal  things^  but  the  things  in  ea/rth,  is  the  dispensa- 
tion relating  to  man.    These  accordingly  He  hath  gathered 
np  into  Himself;  nniting  man  to  spirit  and  placing  spirit 
in  man.  He  became  Himself  the  Head  of  the  spirit,  giving 
at  the  same  time  the  spirit  to  be  the  Head  of  man :  for 
through  him  we  have  seen,  and  heard,  and  speak. 

Thus  gathering  all  into  one.  He  was  Himself  gather-   Cbaf. 
ed  into  one — ^both  stirring  up  warfare  against  our  enemj,' 


and  forcing  him  out,  who  at  first  had  led  us  captive  in  and 
Adam,  and  trampling  on  his  head :  as  thou  hast  it  in  Gte-  j^|^ 
nesis,  how  that  God  said  to  the  Serpent,  And  I  will  put  g^  Ae 
en/nvity  between  thee  a/nd  the  woman,  and  between  thy  ^^f^. 
and  her  seed :  he  shaU  m^a/rh  thy  head,  and  thou  shaU  m,arh 
His  heel.    For  of  Him  Who  had  to  be  bom  of  a  Virgin 
woman  in  the  likeness  of  Adam,  it  [her  seed]   was  an- 
nounced as  ''marking  the  Serpent's  head.''    And  this  is 
the  seed,  of  which  the  Apostle  in  the  Epistle  to  the  Qb^ 
latians  saith,  That  the  Law  of  worTcs  was  appointed,  until  Qal.  CL 
the   Seed  should  corns  to   Whom  the  promise  was  m^ade. 
And  yet  more  clearly  hath  he  set  it  forth  in  the  same 
Epistle,  thus  saying,  But  when  the  fulness  of  the  time  ib.  w.  4 
was  corns,  Ood  sent  His  Son,  mside  of  a  woman.    For  the 
enemy  would  not  have  been  fairly  overcome,  had  not  his 
conqueror  been  a  man  born  of  a  woman.    For  by  a  wo- 
man he  ruled  over  man  from  the  beginning,  when  he  set 
himself  against  mankind.    For  this  cause  the  Lord  also 
professes  Himself  the  Son  of  Man;  gathering  up  into 
Himself  that  original  man,  of  whom  the  formation  of  the 
woman  took  place :  that  as  by  a  conquered  man  our  race 
went  down  unto  death,  so  by  a  conquering  Man  again 
we  might  go  up  into  life :  and  that  as  by  a  man  Death 
received  the  palm  against  us,  so  we  on  the  other  hand 

by  a  Man  might  receive  the  palm  against  Death. 

Kk 


498    Owr  Lord^afirst  battle  and  victory.  He  hlinds  Saiaai. 

Books.      But  the  Lord  would  not  have  gathered  np  into  Him- 
$  2.     self  that  old  and  original  enmity  against  the   Serpent 
joaamia    ^^^l^Uing  the  promise  of  the  Creator,  and  accomplishing 
w^^ue    ^^  CJommand,  had  He  come  of  another  Father.     Bui 
because  He  is  one  and  the  same.  Who  in  the  beginning 
formed  us,  and  Who  sent  EUs  Son  in  the  end;  the  Lord 
fulfilled  Hiis   Command,  being  bom  of  a  woman;  botb 
destroying  our  adversary,  and  perfecting  2fan  according 
to  the  image  and  likeness  of  Gbd.    And  therefore  He 
destroyed  him  no  other  way,  than  by  the  sayings  of  the 
Law,  using  also  the  Father's  precept  as  His  helper  to 
the  destruction  and  exposure  of  the  apostate  Angel.     Id 
the  first  place,  fasting  forty  days,  like  as  did  Moses  and 
Elias,  He  was  afterwards  an  hungered,  that  we  might 
understand  Him  to  be  a  true  and  substantial  Man:   for 
it  belongeth  to  man  to  be  hungry  after  fiusting.     And 
next,  that  the  Adversary  might  have  a  ground,  whereon 
to  wage  battle  with  Him.     For  because  in  the  beginni9g 
it  was  by  meat  that  he  seduced  man,  not  being  hungry^ 
to  transgress  the    commandment  of   God;  in  tiie  end^ 
though  He  were  hungry,  he   could  not  prevail  on  Him 
not  to  wait  for  the  meat  which  should  come  from  Gk)d. 
S.  Mattb.  For  when  the  other  tempted  Him,  and  said.  If  Thou  aH 
the  Son  of  Ood,  command  that  these  stones  he  m^ade  loaves, 
the  Lord  on  the  other  hand  repulsed  him  by  the  precept 
lb.  4.       of  the  Law,  saying,  It  is  written,  Man  liveth  not  hy  bread 
Deut.       alone.    Thus  to  his  saying,  If  Thou  curt  the  Son  of  Ood, 
ym.  9.     2e  employed  for  the  blinding  of  him  the  avowal  of  His 
Manhood,  and  by  a  saying  of  His  Father's  made  void  his 
first  attack.     The  surfeiting  therefore  of  man,  which  took 
place  in  Paradise  upon  both  of  them  indulging  their  taste, 
was  done  away  with  by  that  craving,  which  was  in  this 
world. 

But  he  being  by  the  Law  baffled ',  tried  himself  too  by 

a  falsehood,  to  come  in  conflict  again  according  to  the 

lb.  6.      Law.      For  leading  Him   to  the  highest  pvnna^cle  of  the 

lb.  6.       Temple,  he  said.  If  Thou  be  the  Son  of  Ood,  cast  Thyself 

■  ejcpiotus.  The  Tranalator  gires  also    the  rendering,  put  to  seom.    E. 


Tha  deviPs  2nd  amd  Zrd  defecd,  he  is  sent  away.      499 

down :  For  it  is  written,  that  He  hath  commanded  His  An* 
gels  concerning  Thee,  and  in  their  hands  they  shaM  bea/r 
Thee  up,  lest  haply  Thou  dash  Thy  foot  against  a  stone; 
hiding  his  falsehood  by  means  of  Scripture^  as  do  all  the 
Hereidcs.    For  the  saying,  He  gave  His  Angels  charge 
concerning  him,  was  written;  bnt  no  Scripture  said.  Cast 
Thyself  down;  but  the  Devil  bronght  in  this  exhortation 
of  himself.    Accordingly  the  Lord  refuted  him  out  of  the 
Law,  saying,  It  is  written  ayain,  Thou  shaU  not  tempt  the  ib.  7 
Lord  thy  Ood :  by  that  saying,  which  is  in  the  Law,  sig-  pJJJJ^  ^^ 
nifying,  first,  that  as  to  Man,  Man  ought  not  to  tempt  ^^ 
God :  and  as  to  Himself,  that  He,  in  that  Man  wha  was 
in  sight  would  not  tempt  the  Lord  His  God.    The  high 
thoughts  then  which  were  in  the  Serpent,  were  done  away 
with,  by  the  humility  which  was  in  the  Man:  and  now 
was  the  Devil  twice  vanquished  out  of  the  Scripture,  in 
that  he  was  exposed  as  recommending  things  contrary  to 
the  Commandment  of  God,  and  proved  to  be  in  his  pur- 
pose the  enemy  of  God.    And  so  being  greatly  confuted, 
and  as  it  were  gathering  himself  up,  arraying  all  the  power 
in  deceit  which  he  had,  he,  thirdly,  shewed  unto  Him  all  ib.  a 
the  Kingdoms  of  the  world,  saying,  as  Luke  records.  All  lb.  9. 
these  things  will  I  give  thee,  (for  to  me  are  they  delivered,  s.  Luke 
a/nd  to  whom  I  will  I  gvue  them,)  if  thou  wilt  fall  down  ^^'  ®* 
and  worship  ms.    The  Lord  therefore,  exposing  him  as 
he  was,  saith  Be  gone  Satan :  for  it  is  written,  Tlwu  shalt  S.  Matth. 
worship  the  Lord  thy  Ood,  and  Him  only  shalt  thou  serve. 
Laying  him  bare  by  that  name,  and  shewing  Himself,  who 
He  was.    For  Satanai  a  Hebrew  word,  signifieth  Apos- 
tate.   And  thus  overcoming  him  the  third  time,  for  the 
future  He  drave  him  away  from  Himself,  as  fairly  over- 
come: and  the  transgression  of  Qoi*B  commandment  which 
had  been  in  Adam  was  done  away,  by  the  precept  of  the 
Law  which  the  Son  of  Man  observed,  not  transgressing 
the  Commandment  of  God. 

Who  then  is  the  Lord  God,  to  whom  Christ  beareth     ^  3^ 
witness;  whom  no  one  shall  tempt,  and  whom  all  ought 
to  adore,  and  to  'serve  Him  alone?    Without  any  doubt 

Kk2 


500     The  SoH^  Gob  and  Mwn,  His  complde  eonquegt : 

Books,  at  all  it  is  that  Gbd  who  gave  also  the  Law.    For  these 
things  had  been  foretold  in  the  Law,  and  by  the  sentence 
of  the  Law  the  Lord  on  the  one  hand  sheweth,  that  the 
Law  annonnces  the  Word  of  GKkL  from  the  Father;  on 
the  other,  the  apostate  Angel  of  God  is  overthrown  hy 
its  voice,  his  Being  exposed,  and  he  vanqoished  by  the 
Son  of  man  keeping  the  Command  of  God.     For  since 
he  at  first  persuaded  man  to  break  the  precept  of  his 
^*  »-     Maker,  he  had  him  accordingly  in  his  own  Power :  which 
tiieDeril  Power  is   transgression  and  Apostasy,  and  by  these  he 
deed        bonnd  the  Man — ^it  was  also  meet  that  he  on  the  con- 
trary should  through  Man  be  overcome  and  bound  with 
the  same  chains,  wherewith  he  bound  the  man :  that  Man, 
being  loosed,  might  return  unto  the  Lord,  leaving  to  him 
the  chains  wherewith  he  had  been  himself  bound,  i.  e., 
transgression.    For  the  binding  of  him  was  the  loosing  of 
8.Matth.man,  smoe  no  man  ca/n  erUer  into  a  strong  man's  house 
a/nd  spoil  his  goods,  except  he  first  bind  the  strong  mcun. 
On  the  other  hand  therefore  the  Lord,  by  the  Word  of 
that  God  who  made  all,  exposing  and  overcoming  him. by 
the  commandment,  (And  the  Commandment  of  God  is  the 
Law) ;  that  of  Him  which  was  man  shewing  him  to  be  a 
fugitive,  and  breaker  of  the  Law,  and  apostate  from  God: 
—the  Word  afterwards  with  a  strong  hand  bound  him, 
as  His  own  runaway  slave,  and  divided  his  spoils,  i.  C;, 
the  men  who  were  detained  by  him,  whom  he  was  unjust- 
ly making  use  of.     And  while  he  was  justly  led  cap- 
tive, who  had  led  man  captive  unjustly ;  man,  who  had 
before  been  led  captive,  was  withdrawn  from  his  posses- 
sor's power,  by  the  Mercy  of  God  the  Father :  who  pitied 
His  own  handy  work,  and  gave  it  salvation,  renewing  it 
by  the  Word,  i.  e.,  by  Christ :  that  man  might  learn  by 
actual  trial,  how  that  not  of  himself  but  by  free  gift  df 
God  he  receiveth  incorruption. 
Crap.       Accordingly,  the  Lord  thus  cleai^Iy  shewing  that  He  is 
,  I  '   the  true  Lord  and  the  only  God,  who  had  been  declared 
'    *     by  the  Law — -(for  whom  the  Law  had  proclaimed  as  God, 
Him  Christ  manifested  as  Father,  whom  also  alone  the 


lie  svJbdmd  the  Strong.    Lessons,  of  (he  Temptation.    501 

Dificiples  of  dirist  are  bonnd  to  serre :)  aiid  our  adver- 
isaiy  being  discomfited  by  Him,  through  those  sentencea 
which  occur  in  the  Law : — (now  the  Law  bids  ns  to  praise 
.the  Creator  as  Grod,  and  to  serve  Him  only : — )  we  ought  Deat.  tL 
not  now  to  seek  any  other  Father,  besides  or  above  Tbia  ^* 
one :   seeing  there  is  one  Qod  who  juMfieih  the  Oircumei-  Rom.  i!L 
jBion  by  Faith,  and  the  Unoircumcision  through  Fadtlh.     For  ^' 
bad  there  been  any  other  perfect  Father  above  This  one, 
in  no  wise  would  He   [Christ]   have  overthrown  Satan 
by  His  discourses,  and  precepts.     For  Ignorance  cannot 
be  done  away  by  another  ignorande :  even  as  neither  can  i^tiie 
decay  be  abolished  by  decay.    If  then  the  Law  is  pf  ig-  Jf  J^ 
norance  and  decay,  how  could  the  sentences  which  are  Owpd, 
therein  set  any  firee  firom  diabolical  ignorance,  and  oyer-  teaehet 
come  the  Strong  Manf    For  it  is  not  the  lesi^,  nor  the      "^"^ 
equal  that  can  overcome  the  Strong  Man,  but  he  who 
hath  more  power.    And  He  who  hath  more  power  over 
all  things  is  the  Word  of  God,  Who  both  in  the  Law 
crieth  aloud,  Eea/r,  0  Israel,  the  Lord  thy  Qod  is  one  Qod;  DeutTL 
and.  Thou  shalt  love  tlie  Lord  thy  Qod  with  all  thy  soul;  ib.  6. 
and.  Him  shalt  thou  worship,  cmd  Him  only  shcM  thou  serve:  lb.  18. 
—and  in  the  Gt)spel  by  the  very  same  sentences  putting 
down  apostasy,  did  at  once  by  His  Father's  Yoice  sub- 
due tlie  strong  man,  and  avow  the  precept  of  the  Law 
to  be  His  own  senteiiLces;  saying.  Thou  shaU  not  tempt  S-ManOi* 
the  Lord  thy  Qod.    For  by  sentence  not  of  another  but*^'^' 
properly  belonging  to  His  own  Father  He  put  down  the 
adversary  and  overcame  the  Strong  Man. 

And  us,  who  are  released  by  the  commandment  itself,     §  2. 
He  hath  taught.  First,  In  our  hunger  to  await  the  food^jjjj^ 
which  is  given  by  God :   Secondly,  when  we  are  set  on  ^J**«» 
the  high  places  of  God's  universal  free  gift;  or  trusting 
in  works  of  righteousness,  or  honoured  with  great  emi- 
nency  of  office;  then  in  no  wise  to  be  lifted  up,  nor  to 
tempt  God,  but  in  every  thing  to  be  tlowly-minded,  and  ' 
to  have  ready  for  use  the  saying.  Thou  shalt  not  tempt 
the  Lord  thy  Ood:   As  the  Apostle  also  taught,  in  the 
words^  Not  minding  high  things,  Imt  sympathizing  vrith  the  Rom.  xil« 


Ul 


502        The  Devil  fallen  amd  a  Liar.    His  early  Uei* 

Book  6.  lowly : — neither  to  be  taken  with  riches^  nor  worldly  glory^ 

nor  present  pomp :  bat  to  be  aware,  that  thou  mnst  wor<^ 

ship   the  Lord  tiij  God,  and  serve  Him  only;  and  not 

believe  that  being  who  fisdsely  promises  what  is  not  his 

8.  Matth.  own,  in  that  he  saith>  AU  these  thmgs  wUl  I  give  thee 

if  thou  vnU  faU  down  amd  worship .  me.    For  he  himself 

Noneiht    confesseth,  that  to  worship  him  and  to  do  his  will  is  to 

to  Se      fall  from  the  glory  of  God.    And  what  that  is  either  sweet 

&om*God  o^  good  can  he  partake  of  who  hath  £Ekllen  ?     Or  what 

other  thing  can   such   an   one  hope  or  expect,  besides 

death?     For  to  him  who  hath  fallen,  death  is  close  at 

hand.    Moreover,  neither  will  he  in  course  fulfil  that  which 

he  hath  promised.     For  how  shall  he  fulfil  it  to  him  that 

hath  fiEdlen?   Further,   [he  cbnfesseth]   that  God  is  Lord 

lb.  z.  29.  over  men,  and  over  himself;  and  wUhov/t  the  will  of  our 

Father  which  is  in  heaven,  not  a  sparrow  shall  faU  to  the 

8.  Luke   earth.     Therefore,  in  that  he  saith,  AU  these  things  are 

'delivered  unto  me;  amd  vmlo  whomsoever  I  will  I  give  them 

— ^he  saith  it,  as  one  lifted  up  unto  Pride.     Since  indeed 

the  Creation  is  not  under  his  power,  he  being  himself  one 

of  the  creatures — ^nor  will  he  of  himself  give  unto  men 

royalty  over  other  men :  but  according  to  the  ordinance  of 

God  the  Father  both  all  other  things  are  set  in  order, 

and  those  which  relate  to  men.     But  the  Lord  saith.  That 

S.  John    the  Devil  is  a  Liar  fi'om  the  hegimving,  and  ahode  not  in 

the  truth:  If  then  he  is  a  liar,  and  not  abiding  in  the 

truth,   of  course  he  was    not   truly  saying,   "All  these 

things  are  delivered  unt6  me,  and  to  whom  I  will  I  give 

them:''  but  he  was  telling  a  Lie. 

C'baf.        For  he  had  before  used  himself,  for  the  deceiving  of 

■  ,      '  men,   to  tell  lies  against  God.     Thus,  whereas  Gbd  at 

The    '     the  beginning  had  given  to  man  abundance  of  food,  and 

1^  *     had   commanded  him  concerning  one  tree  alone,  not  to 

eat  of  it; — (as  the  Scripture  relates  that  God  said  unto 

Gen.  IL    Adam,  Of  every  tree  that  is  in  the  garden  thou  shall  ea;t 

'     '     foodf  hut  of  the  tree  of  knowledge  of  good  amd  evU,  ye  shcUl 

not  eat  of  it;  but  in  the  day  that  ye  shall  eat  thereof  ye 

shall  surely  die;) — he,  lyiug  against  the  Lord,  tempted 


In  Ood's  own  Pa/radiae  he  disputed  cmd  Ued.        503 

man:  as  the  Scripkire  saitb  that  the  Serpent  said  unto  ib.iii«  li 
the  womcm,  And  why  did  Ood  say,  Te  shaU  not  eat  of 
every  tree  of  the  garden?  And  when  she  had  exposed  the 
lie,  and  simply  repeated  the  commandment^  in  saying.  Of  1^*  S,  8. 
every  tree  of  the  garden  we  may  eat;  but  of  the  fruit  of 
the  tree  which  is  in  the  midst  of  the  ga/rden,  Ood  hath  said. 
Ye  shaU  not  eat  of  it,  neither  shaU  ye  touch  U,  lest  ye  die: 
he  haying  been  told  by  the  woman  the  commandment 
of  Gbd,  used  crafb  and  deceived  her  anew  by  a  fiJse 
tale,  saying,  Te  shall  not  surely  die.  For  Ood  did  hnow,  Ib.4k  8.-. 
that  in  the  day  ye  shall  eat  thereof  yowr  eyes  shall  be  open^ 
ed,  and  ye  shall  be  as  gods  knowing  good  a/nd  evU,  Firsts 
you  see,  in  God's  own  Paradise  he  was  disputing  about 
God;  as  though  He  were  absent;  for  he  knew  not  the 
greatness  of  Gt>d.  Then  afterwards,  learning  from  herself 
that  the  Lord  had  said,  that  if  they  tasted  of  the  afore* 
said  tree  they  would  die,  the  third  thing  was  his  tell- 
ing a  lie,  and  saying,  Te  shall  not  surely  die.  But  that 
God  was  true,  and  the  serpent  a  liar,  was  shewn  by  the 
event,  when  death  followed  close  upon  those  who  had 
eaten.  For  together  with  the  food  they  made  death  also 
their  own,  since  they  ate  in  disobedience,  and  disobedience 
to  Gt>d  bringeth  death.  For  therefore  of  Him  were  tiiey 
given  over  thereunto,  having  become  liable  to  the  debtuof 
deaths 

In  the  same  day  accordingly  they  died,  in  which  also   §  3. 
they  did  eat,  and  became  liable  to  the  debt  of  death  ;^||P<^ 
because  the  day  of  the  creature  is  one.     For  the  evening  lb.  i.  s, 
and  the  morning,  it  saith,  was  m^ade  one  day.     And  in 
that  same  day  they  did  eat,  and  in  the  same  also  they 
died.    But  according  to  the  round  and  course  of  the  days, 
according  to  which  one  is  called  first,  another  second, 
another  third;  if  any  will  diligently  learn,  he  will  find 
by  the  Lord's  (Economy  on  what  day  of  the  seven  days 
Adam  died.     For  in  gathering  up  the  whole  of  man  into 
Himself  &om  the  beginning  to  the  end.  He  gathered  also 
his  death.    It  is  plain  then,  that  the  Lord  in  obedience 
to  the  Father,.  CAdured  death  on  the  same  day,  in  wiMh 


604  The  Lord  died  the  day  ofAdam^s  m.  The  deviVs  later  Kes. 

Books.  Adam  died,  disobeying  Gbd.  Now  in  wliat  day  he  died^ 
Gen.  in  tlie  same  He  also  did  eat:  becanse  Ood  said.  In  the 
day  that  ye  ahaJl  eat  thereof,  ye  ehaU  surely  die.  This  day 
accordingly  onr  Lord  wonld  go  over  again  with  the  reet^ 
in  ffff  ryr\  Pi^^APj  'mi  "^  a^twa  ,  f/\  TTiq  Pflyinn  the 
day  before  tibe  Sabbath,  irhiVh^n  thft  irirth  dnj.  of  Grea- 
tion^^nlSSaSi:^  "^^         :  by  His  Passion  coxl^ 

fflrriTig  m^   T)r]ftj  a  aftonnd  formation^  that  Fwph  ifl  ont  Of 
doath.^  But  ogipft  rm   fJmnf.liAr  Kg^  i»ttfey    Ai^f|Tn^a  Death 

1 8.  Pet.  to  tth^  ^^or*"\Tidth  year :  for  (say  they)  a  day  of  the  Lord 
^^       is  o^  ft  4JiiMiflftT)fj  yegflTi  ^^^  Adam  did  not  add  on  the 
thousand  years,  but  died  within  them,  fulfilling  the  sen- 
tence npon  his  transgression. 

Whether  then   in   respect    of   disobedience,  which  is 
death;  or  because  from  that  time  they  were  given  over 
and  made  debtors  to  death: — ^whether  on  one  and  the 
same  day  on  which  they  did  eat,  they  also  died,  because 
there  is  but  one  day  of  Creation;  or  whether  it  were  in 
respect  of  our  own  round  of  days,  that  they  died  in  the 
same  day  in  which  also  they  did  eat :  (i.  e.,  on  the  Pre- 
paration-day, which  is  called  The  pure. supper,  I  mean 
'the  sixth  day  of  the  week,  which  our  Lord  also  pointed 
out  by  suffering  in  it) :— or  in  regard  of  his  not  having^ 
overpassed  a  thousand  years,  but  died  within  them: — ^In 
regard,  I  say,  of  all  the  significations,  both  Otod  is  true 
(for  they  are  dead  who  tasted  of  the  tree);  and  the  Ser- 
pent is  proved  to  be  a  Liar  and  a  Murderer,  as  our  Lord 
S.  John    saith  of  him,  That  he  is  a  vmrderer  from  the  beginning 
and  abode  not  in  the  truth. 
Chap.       As  then  he  lied  in  the  beginning,  so  also  in  the  end 
.  I  *  he  was  lying,  when  he  said.  All  these  things  are  delivered 
s.  Luke  unto  me,  amd  to  whom  I  wiU  I  give  them.    For  not  he  ap- 
^'       pointed  the  bounds  of  the  Kingdoms  of  this  world,  but 
ProT.       God.    For  The  King's  heart  is  in  the  ha/nd  of  Ood.    And 
lb  ViH     1>7  Solomon  too  the  Word  saith.  By  Me  Icings  reign,  and 
^'^^'    mighty  men  hold  righteousness.    By  Me  Princes  shaU  be  e:^ 
aUed,  and  tyrants  by  Me  govern  the  earth.    And  Paul  al- 
Rom.      so  the  Apostle  to  the  same  effect  saith.  To  all  the  high- 

xiii.  1. 


S^eZordacAnou^fed^ecI  Auman^ovemman^:  why  appomted.  505 

er  powers  be  ye  gubjeet;  for  there  is  no  power  hut  of  God: 
<md  tke  Powers  which  be  ore  ordained  of  God,    And  a^^ain 
he  saiih  of  the  same^  For  not  without  ea/use  bewreth  he  the  ^^^ 
sword;  for  he  is  a  minister  of  God,  am,  a/oenger  for  wraith 
upon  him  tha/t  doeth  evil.    And  to  shew  that  he  said  this 
not  of  Angelical  Powers^  nor  of  invisible  Princes^  as  some 
venture  to  expound  it,  but  of  i^ose  Powers  which  are 
after  the  manner  of  man,  he  saith.  For,  for  this  cause  pay  Ib.s. 
ye  tribrUe  also,  for  they  are  ministers  of  God,  serving  aUo" 
gether  to  this  very  end.    And  this  too  the  Lord  confirmed 
both  by  not  doing  what  the  Devil  would  persoade  Him, 
and  by  bidding  tribute  to  be  given  to  the  Collectors  of  S-Matth. 
the  tributes  for  Himself  and  for  Peter :    because  they  are 


ministers  of  God,  serving  urUo  this  very  thing. 

For  because  man,  standing  o£f  fix)m  God,  became  ^  «»|  ^^ 
like  a  wild  beast,  as  to  account  his  very  kindred  an  num  go- 
enemy,  and  to  pass  his  time  without  fear  in  all  rest-I^j^^ 
Ie8sne88%  and  in  murder,  and  in  covetousness :  Gk)d  set^^^^^ 
over  him  the  fear  of  man  (for  they  knew  not  the  fear 
of  Gbd),  that  they  being  subject  unto  men's  power,  and 
•bound  by  their  law,  might  attain  unto  some  degree  of 
justice,  and  mutual  moderation,  fearing  the  sword  openly 
^et  forth ;  as  saith  the  Apostle :  For  not  without  cause  he 
beareth  the  sword;  for  he  is  the  minister  of  God,  am,  a/ven^ 
ger  for  wrath  unto  him  that  doeth  evil.  And  therefore 
the  magistrates  also  themselves,  having  the  Laws,  whidi 
are  the  clothing  of  Justice,  shall  be  asked  no  questions 
nor  suffer  penaltieis,  for  whatever  they  may  have  done 
justly  and  lawfully :  But  in  such  things  as  they  may  have 
practised  to  the  overthrow  of  the  Just,  unfairly,  and  im- 
piotisly,  and  against  law,  and  in  tyrannical  sort ; — ^in  those 
they  shall  also  perish :  the  just  judgment  of  God  reaching 
unto  all  alike,  and  in  none  fiuling.  For  the  benefit,  then, 
of  the  Gentiles  is  earthly  Royalty  established  by  Gt)d; 
(and  not  by  the  Devil,  who  is  never  at  all  at  rest :  yea, 
neither  will  he  have  the  very  Gentiles  to  go  on  quietly :) 
( — ^that  men,  fearing  the  Boyalty  of  men,  may  not,  like 

^intiuietudine.    The  Translator  giyes    also  the  rendering,  (iiMonlent.    E. 


506  Oodgioea  Kings  as  menneed.  Thedevilenviedcmdhatedfaan^ 

Book  6.  fishes^  consmne  one  another^  but  by  legal  enactmentB  may 
ward  off  the .  blows  of  the  manifold  injustice  of  tlie  Gen- 
tQes.    And  so  they  are  mimsters  of  God^  who  exact  tri^ 
bute  from  us^  vxUting  upon  this  very  thing. 
&  3.         •'  The  Powers   that  be,  are  ordained  of  Grod/'    It  is 
andHe    -pig^  fliat  the  Devil  lies,  in  saying, '' To  me  things  are  de- 
iSJi^  livered,  and  to  whom  I  will,  I  give  them/'    For  by  whose 
to  the      command  men  are  bom,  by  His  command  Kings  also  are 
^h        established,  meet  for  those  who  at  the  particular  time  are 
^^     ruled  by  them.    For  some  of  them  are  given  for  the  cor- 
rection and  benefit  of  their  subjects,  and  the  maintenance 
of  justice :  others  again  unto  fear,  and  punishment,  and 
rebuke :  and  yet  others  unto  mockery,  and  reproach,  and 
pride,  even  as  men  deserve :  the  just  judgment  of  Gk>d,  as 
we  said  before,  passing  onwards  equally  over  all.     As  to 
the  Devil,  he  as  being  an  Apostate  Angel,  hath  that  power 
only,  which  he  discloses  in  the  beginning — to  seduce  and 
withdraw  man's  mind  xmto  transgression  of  God's  comr 
mandments,  and  gradually  to  blind  the  hearts  of  such  as 
make  it  their  business  to  serve  him,  to  the  forgetting  of 
the  true  Otod,  and  the  worshipping  of  Satan  himself  as 
God. 
$  4.         And  even  as  any  rebel,  occupying  a  land  as  an  enemy> 
Derirs     would  disturb  the  inhabitants,  that  with  those  who  know 
Rebellion  jj^  better,  he  may  claim  to  himself  the  King's  glory,  be- 
cause he  is  a  Rebel  and  a  Thief: — so  also  the  Devil, 
|?P^       being  one  of  those  Angels  who  are  set  over  the  breath 
of  the  air  (as  the  Apostle  Paul  in  his  letter  to  the  Ephe- 
sians  hath  declared)  envying  man,  became  a  rebel  against 
the  Divine  Law:  For  Envy  is  alien  from  God.    And  be- 
cause through  Man  was  his  rebellion  exposed,  and  Man 
became  the  test  whereby  his  mind  was  reproved;  he  did 
accordingly  frame  himself  more  and  more  contrary  to  man^ 
envying  his  life,  and  wishing  to  shut  him  up  xmder  his 
mid         own  rebellious  power.     On  the  other  hand,  the  Framer 
t^^t       of  all,  the  Word  of  God,  by  Man  overcoming  him  and 
proving  him  a  rebel,  made  him  subject  unto  Man:  for^ 
■•^»ka   Behold,  saith  He,  I  give  you  power  to  tread  on  serpents 


Anti^OhriHanIdol,(iboU8hs8oth£TldoU.ThsTempleOodP8. 507 

cund  scorpions  and  on  all  the  might  of  the  Enemy ; — ibAt, 
as  he  ruled  over  man  hj  rebellion,  so  again  by  man 
hastening  back  nnto  Gk>d  his  rebellion  may  be  brought 
to  nought. 

And  not  only  by  what  has  been  said,  but  also  by  the    g^* 
things  which  shall  be  under  Antichrist,  it  is  shewn  that  "*  j' *". 
the  Devil  being  a  rebel  and  a  thief  desires  to  be  adored  Anti- 
as  Gt)d;  and  being  a  slave,  wants  himself  to  be  proclaim-  wOl  oonw 
6d  King.     For  he,  taking  to  himself  all  the  Might  of  the  ^deril't 
Devil,  will  come  not  as  a  just  King,  nor  as  one  in  God's  ^H|;^ 
Obedience,  sanctioned  by  law;  but  being  impious  and  un* 
just  and  lawless,  [he  will  come]  as  a  rebel,  and  unright- 
eous, and  a  murderer,   [he  will  come]  as  a  thief,  sum- 
laiing  up  the  rebellion  of  the  Devil  in  himself:  and  while 
he  setteth  aside  idols,  tO'  persuade  men  that  he  himself  is 
God,  he  will  exalt  himself  the  one  Idol,  containing  in* 
himself  the  various  error  of  all  other  idols:  that  those 
who  by  many  abominations  adore  the  Devil,  may  by  this 
one  Idol  become  slaves  to  him:   of  whom  the  Apostle 
in  the  2nd  Epistle  to  the  Thessalonians  thus  speaketh: 
For  except  there  ha/ve  come  a  depa/rtv/re  first,  cund  the  Man  2  Thesk 
of  Sin  shall  have  been  revealed,  tlie  Son  of  Perdition,  who      ' 
opposeth  and  exaUeth  himself  aiove  aU  that  is  called  Ood 
or  is  worshipped:  so  that  he  sitteth  in  the  temple* of  Ood, 
shewing  himself  as  if  he  were  Ood.    The  Apostle  you  see 
plainly  declareth  his  apostasy,  and  tiiat  he  is  exalted  above 
all  that  is  called  God,  or  that  is  worshipped :  i.  e.,  above 
every  idol  (for  it  is  these  who  are  called  of  men  gods,  but 
are  not  such)  and  that  he  after  the  manner  of  tyrants^ 
will  endeavour  to  shew  himself  God. 

*  And  besides  these  things  he  hath  manifested  that  also,'    ^  2. 
which  in  many  ways  hath  been  proved  by  us.  That  the*^!^  j^ 
Temple  in  Jerusalem  was  made  by  direction  of  the  true- belonged 
Gx)d.     For  the  Apostle  himself  in  his  own  Person  hath  Almighty 
Called  it  distinctly,  ''The  Temple  of  God.''    But  we  have 
i^hewn  in  the  third  Book,  that  no  one  by  the  Apostles 
in  their  own  person  is  called  God,  but  Him  who  is  truly 

^   iyronnico  more.      The  Translator    gare  also,  uturpert,    E. 


608  Damd's  Prophecy  of  Anti- Christ :  the  8  yecure  and  a  half. 

Books.  Ood^  the  Father  of  our  Lord:  hj  whose  command  this 
Temple  in  Jerosalem  was  made>  for  the. causes  yrhichwe 
have  alleged:  in  whicL  Temple  the  Adversary  will  sit, 
trying  to  exhibit  himself  as   Christ:  as  the  Lord  alao 

8.  Matth.  saith.  Bid  when  ye  ahqU  see  the  ahoniiruition  of  desolation, 

1^17.  ^^  which  is  spoken  of  by  Daniel  the  Prophet,  standing  in 
the  holy  pUice  (he  tliat  readeth,  let  him  understcmdj,  then 
let  them  which  be  in  Judcea  flee  unto  the  motmtains :  and 
he  that  is  in  the  housetop,  let  him  not  come  down  to  take 

lb.  81.     anything  out  of  the  house.    For  then  shall  be  great  tribu^ 
lotion,  such  as  was  not  from  tlie  beginning  of  the  world 
even  u/ntii  now,  no,  nor  shall  be. 
§  3.        Daniel  too,  with  an  eye  referring  to  the  end  of  the 

Pmhwy  ^^  Kingdom,  i.  e.,  the  last  ten  Kings/  among  whom  is 
divided  the  Kingdom  of  those,  4ipon  whom  the  Son    of 

Dan.       Perdition  will  come,  saith  that  ten  horns  spring  up  onto 

Ibis!  the  Beast,  and  that  another  little  horn  springeth  up  in. 
^e  middle  of  them,  and  that  three  horns  of  the  former 

lb.  are  uprooted  before  it.  And  behold,  saith  he,  eyes  as  it 
fpere  the  eyes  of  a  man  in  this  horn,  and  a  mouth  speaJdng 

lb.  great  things,  ofid  his  aspect  of  more  greatness  than  the  rest. 
I  beheld,  and  that  horn  was  making  war  against  the  Saints, 
and  was  strong  against  them :  wntU  the  Ancient  bf  Days 
did  come,  and  gave  the  judgment  unto  the  Saints  of  the 
most  high  Ood,  and  the  time  was  corns,  and  the  Saints  o&« 
tained  the  Kingdom.     Afterwards  in  the  explanation  of 

lb.  the  vision^  it  was  said  unto  him.  The  fourth  Beast  shall 
'  be  the  fourth  Kingdom  in  the  Earth,  which  shall  stand  high 
above  the  other  Kingdoms,  and  shall  devour  the  whole  earth, 
and  trample  on  it,  and  cut  it  in  pieces.  And  its  ten  horns, 
ten  Kings  shall  arise;  and  after  them  shall  rise- up  ano* 
{her,  who  shall  surpass  in  evU  things  all  who  have  been 
before  Mm,  and  shall  do  away  wUh  three  Kings,  and  shall 
speak. words  against  the  Most  Sigh  Ood,  and  sJuHl  crush 
the  Saints  of  the  Most  High  Ood,  and  shall  think  to  change 
times  and  the  Law,  and  it  shall  be  given  into  his  hands 
unto  a  time  of  times  and  half  a  time,  i.  e.,  for  three  years 
and  six  months,  wherein  at  his  coming,  he  shall  reign 


8.Pavl8f'i}cMsl^tTiAlx)Tdford^  509 

upon  the  earth.  And  of  him  again  the  Apostle  Faol  also 
in  the  2nd  to  the  Thessalonians  announcing  at'  the  same 
time  also  the  canse  of  his  comings  sidth  thus :  And  then  2  Tben. 
shall  the  unrighteous  one  he  revealed^  whom  the  Lord  Jesus 
shall  slay  with  the  hrealh  of  His  Mouth  and  destroy  with 
the  presence  of  His  commg;  whose  coming  is  after  the  work* 
vng  of  Satan,  with  all  power  amd  signs  cund  lying  wonders, 
ami  with  all  deceivahleness  of  tmckedness,  to  them  thai  per^ 
ish,  because  they  received  not  the  love  of  the  truth  thai  they 
might  he  saved.  And  therefore  shall  Chd  send  unto  them 
a  working  of  error  that  they  should  hcUeve  a  lie,  thai  they 
aU  may  he  judged  who  helieved  not  the  truth,  hut  agreed 
unto  iniquity. 

And  the  Lord  for  His  part  said  this  also  ®  xmto  those    §  4. 
who  believed  Him  not :  I  am  come  in  My  Falher^s  Name,  S.  John 
and  ye  received  Me  not :  when  another  shall  come  in  his  ^*    * 
ovm  name,  him  ye  will  receive:  bj  ''another'^  meaning 
Antichrist^ -who  is  alien  from  the  Lord;  and  the  same 
is  the  unjuet  judge,  spoken  of  by  the  Lord^  as  one  who  S.  Ltdw 
feared  not  Ood  nor  revered  mam,;  to  whom  a  widow  hadib.8. 
reconrse^^  forgetM  of  God^   (i.  e.,  the  earthly  Jerusa- 
lem) for  redress  upon  her  enemy.    Which  thing  also  heAnd- 
will  do  in  the  time  of  his  Kingdom :  he  will  transfer  the        ^ 
Kingdom  nnto  her^  and  will  sit  in  the  Temple  of  God^ 
beguiling  those  who  adore  him^  as  though  he  himself  were 
Christ.    Wherefore  Daniel  saith  again.  And  the  holy  place  Dm.  via. 
shall  he  desolated:  amd  sin  is  given  for  sacrifice,  and  righte-    ' 
ousness  is  cast  down  upon  earth,  a/nd  he  practised,  and  it 
prospered.    And  Gtibriel  the  Angel  explaining  his  vision 
said  of  this  same  Being  * ;  And  in  the  last  time  of  their  lb. 
Kingdom  shall  arise  a  King  very  stubborn  in  countenance, 
a/nd  understanding  questions,  and  strong  sJuill  be  his  might, 
and  wonderful,  and  lie  shall  corrupt,  amd  direct,  and  act, 
and  banish  the  strong  men  and  the  holy  people,  and  the 
yoke  of  his  collar  shall  be  straightened:  in  his  hand  shall, 

«  The  Translator  notes  that  the  Bene-       '  Jugit,    The  Translator  ghres  also 

^ctines  have  hop  item,  Grabe  idem,  and  the  rendering,  betook  himeeV*    E* 
giyes  alternatively,  alto  said  the  eame^       *  dehoe  igito.    The  Translator  gave 

Mnd,  for  Hit  part  eaidthieateo,    E.  altematiyely,  iMiv  ^d  PafMii.    E. 


'*5I0  DamieVsiandahalf  years,  Anti-Christ foretoldby 8.  John. 

Book 5.  be  deceit,  a/nd  in  his  heart  he  shaJl  he  lifted  up;  and  by 
gvUe  he  shaU  destroy  many,  and  shaU  stand  for  the  des- 
truction ofmwny,  a/nd  as  eggs  shall  he  bnUse  them  with  his 
hamd.  And  he  proceeds  to  signify  the  duration  of  his 
i^ranny^  in  which  time  the  Saints  shall  be  exiled^  who 

DaiL.  iz.  offer  to  the  Lord  a  pore  Sacrifice.  And  in,  half  the  week, 
saith  he^  the  sacrifice  and  the  drink  offering  shall  be  taken 
away,  and  into  the  Temple  [shall  come]  the  abominaUan 
of  desolation,  a/nd  even  to  the  completion'  of  the  time  shall  a 
completion  be  given  over  the  desolation;  now  the  half  of  the 
week  is  three  years  and  six  months. 
§  5.  From  all  which  not  only  the  circumstances  of  the  Apos- 
tasy are  revealed,  and  the  circnmstances  of  that  Being, 
who  sums  up  in  himself  all  diabolical  error ;  but  also  that 
it  is  one  and  the  same  God  the  Father,  who  was  an- 
Qounced  by  the  Prophets  and  manifested  by  Christ.  For 
•if  the  Lord  gave  His  approbation  to  Daniel's  predictions 


S.  Matth.  about  the  end,  in  the  words.  When  ye  shall  see  the  ahomi- 
'    '    '  nation  of  desolation  which  was  spoken  of  by  Damd  the 
Prophet;   (now  to  Daniel  the  Angel  Ghibriel  made  an  ez^ 
position  of  the  visions :  and  he  is  an  Archangel  of  Ihe 
Creator,  and  the  same  who  brought  thie  good  news  to 
Mary  of  the  visible  Advent  and  Incarnation  of  Christ :) 
most  evidently  is  one  and  the  ^ame  Qod  indicated.  Who 
sent  the  Prophets,  and  sent  forth  His  Son,  and  called  as 
to  the  knowledge  of  Himself. 
Chaf.       Again,  yet  more  expressly,  hath  John  the  Lord's  Disei- 
^  I  '' pie  in  the  Apocalypse  signified  concerning  the  Last  time^ 
and  the  10  E[ings  which  shall  be  therein,  among  whom  will 
be  parted  the  Empire  which  now  reigneth:  expounding 
the  10  horns  which  were  seen  by  Daniel :  when  he  saith 
Bar. zrii. that  thus  it  was  spoken  unto  him:  And  the  ten  home 
which  thou  hast  seen  oflre  10  Kings,  which  ha/ve  not  yet  re- 
ceived the  Kingdom,  but  they  shall  receive  power  as  Kings 
for  one  hour  with  the  Beast,    These  ha/ve  one  mind,  a/nd  ihey 
give  their  might  and  power  to  the  Beast.    These  shall  fight 
with  the  Lamb,  and  the  Lamb  shall  overcome  ihem,  for  Se 
is  Lord  of  Lords  and  King  of  Kings.     Evident  therefore 


Anti-Ohriat^a  rage  aiidfaJl.  The  Kingdom  that  ahaJl  last.  511 

it  is  tliat  of  these  he  tiiat  shall  come  will  slay  Three^ 
and  the  rest  shall  be  subject  unto  him^  and  he  himself 
the  eighth  among  them;  and  they  shall  waste  Babylon 
and  bum  her  with  fire^  and  giye  their  Kingdom  unto  the 
Beastj  and  drive  out  the  Church:  then  afterwiurds  they 
shall  be  destroyed  by  the  coming  of  our  Lord.  For  that 
the  Kingdom  must  be  divided^  and  so  perish^  the  Lord 
saith^  Every  Kingdom  divided  againet  itself  shall  be  laid  ^:.^^^*s 
waste  ;  and  every  city  or  house  divided  against  itself  shaU 
not  stamd.  Both  the  Eangdom  then  and  the  City  and  the 
House  must  be  divided  into  Ten:  and  therefore  he  already 
prefigured  partition  and  division.  And  Daniel  saith  with 
exactness^  that  the  end  of  the  fourth  Kingdom  is  the 
toes  of  the  feet  of  that  Image^  which  was  seen  by  Nebu- 
chadnezzar^ upon  which  came  the  Stone  cut  out  without 
hands^  and  as  he  saith  himself^  The  feet,  [were]  some  paH  Dtn.  ii. 
iron  amd  sows  paH  clay,  until  a  stone  was  cut  ovl  without 
hands,  and  smote  the  Inutge  on  the  feet  of  iron  amd  day, 
and  ground  them  small  unto  the  end.  Then  afterwards  in 
the  explanation  he  saith^  And  whereas  thou  sawest  the  feet  lb.  41, 
and  toes,  part  of  iron  amd  part  of  day,  the  Kingdom  shaU  ' 
be  divided,  and  there  shall  be  in  it  of  the  iron  root,  cu  thou 
sawest  the  iron  mingled  'dJith  the  potsherd.  And  the  toes, 
some  part  of  iron  amd  some  part  of  clay — (therefore  as 
to  the  ten  Toes^  they  are  ten  Kings^  among  whom  the 
Kingdom  shall  be  divided^  of  whom  some  will  be  strong 
and  active  or  energetic^  others  again  will  be  slothful  and 
good  for  nothings  and  they  will  not  agree :  as  Daniel  also 
saith  : — )  Some  part  of  the  Kingdom  shall  be  strong,  and  JJ-  43, 
from  that  very  portion  part  will  be  withdrawn.  Whereas 
thou  sawest  iron  mingled  with  earthen  ware,  there  shaU  be 
mixtures  in  the  seed  of  the  m>en,  and  they  shall  not  be  join* 
ed  one  with  am^ther,  as  iron  is  not  mdngled  with  clay.  And 
because  there  shall  be  an  end^  he  saith^  And  in  the  days  ^*  ^ 
of  those  Kings  shall  the  Ood  of  Heaven  raise  up  a  King-, 
dom  which  shall  suffer  no  decay  for  ever,  and  (he  Kingdom 
thereof  shall  not  be  left  unto  another  people.  It  shall  crush 
and  wiivnow  all  Kingdoms,  amd  itself  shall  be  escalted  for 


For  the  Good  the  Kingdom,  for  the  bad  eternal  fire.  513 


from  God  of  His  own  will ; — as  also  for  all  who  abide  with- 
out penitence  in  their  apostasy ; — hj  men  of  that  kind  he 
blasphemes  that  God  Who  is  bringing  in  the  judgment^ 
as  one  already  condemned;  and  the  sin  of  his  own  revolt 
he  impnteth  to  his  Maker^  and  not  to  his  own  will  and 
mind :  even  as  they  also,  who  break  laws  and  suffer  penal- 
ties complain  of  the  legislators  and  not  of  themselves. 
And  so  these  aLso,  full  of  a  diabolical  spirit,  bring  end- 
less charges  against  our  Maker,  Who  both  gave  us  the 
Spirit  of  Idfe,  and  appointed  a  law  meet  for  all:  and  they 
will  have  it  that  the  judgment  of  Gbd  is  not  just.  For 
which  cause  they  imagine  I  know  not  what  other  Father, 
neither  ordering  nor  taking  thought  for  the  matters  which 
concern  us,  or  even  consenting  to  all  sins. 

For  if  the  Father  judgeth  not,  either  it  is  nothing  to   Crjip. 
Him,  or  He  consenteth  to  all  that  is  done  here :  and  if  He 


judgeth  not,  all  persons  will  be  on  a  level,  and  will  be  and 
counted  in  the  same  lot.    Therefore  the  Advent  of  Christ  '^'^^ 
will  be  nugatory,  and  inconsistent  with  itself,  in  respect 
of  His  not  judging.     For  He  camie  to  divide  a  man  againet  S.  Mattlu 
his  father,  <md  the  daughter  against  Jier  mother,  and  the 
daiighter  in  law  against  her  mother  in  law :    and  where 
two  are  in  one  bed,  to  take  the  one  and  leave  the  other :  S.  Luke 
and  where  two  women  are  grinding  in  the  mill,  to  take  86. ' 
the  one  and  leave  the  other :  in  the  end  to  bid  the  reap-  s.  Matdi. 
ers  gather  together  first  the  tares,  and  bind  up  bundles,  ^^'    ' 
and  consume  '  them  with  unquenchable  fire,  but  gather  the 
wheat  into  the  bam :  and  to  call  the  lambs  into  the  Eing-  ib.  zxr. 
dom  prepared,  while  He  dismisses  the  kids  ^  into  fire  ever-  ^     * 
lasting,  which  is  prepared  by  His  Father  for  the  Devil 
and  his  Angels.    And  for  why  ?    The  Word  is  come  for  §•  j^ 
the  fall  and  rising  again  of  ma/ny :  for  the  fall  of  those 
who  believe  Him  not,  to  whom  also  He  hath  threaten- 
ed a  greater  condemnation  in  the  judgment  than  that  of 
Sodom  and  Gomorrha;  but  to  the  rising  again   of  be- 

V  eomburere.     The  Tnuulator  c^vef   lator  gives  here  the  renderiagi,  goaii, 
ii»o,Ught.   E.  kidt,    E. 

^  haedot,  as  aboTCi  p.  448.  TheTrans- 

L  1 


themBelves  of  ii.  AiiMchist  the  sum  of  the  Apostacy.  *fil5 

light  18  come  into  this  world,  <md  m^n  loved  Dwrhness  rather 
them  Light.  For  every  one  that  doeth  iU  hateth  the  Ught  and 
cometh  not  to  the  light,  lest  his  deeds  should  he  reproved. 
But  he  that  doeth  His  WiU,  cometh  to  the  Light,  that  his 
deeds  may  he  made  ma/nifest  that  he  hath  vorougJU  them  in 
Ood. 

Since  then  in  this  world  some  run  unto  the  light  and    Cbap. 

XXVIII 

by  faith  unite  themaelves  unto  QoA,  others  withdraw  fix)in  •■ ,  |^  ' 
the  light  and  separate  themselves  from  God;  the  Word 
of  Grod  taketh  them  up^  bringing  upon'  aJl  a  meet  [law 
of]  habitation :  upon  those  in  the  lights  for  their  fruition 
of  the  good  things  which  are  in  it^;  upon  thosQ  in  the 
darkness^  for  their  partaking  of  the  evil  which  is  therein. 
Therefore  He  saith^  that  them  on  the  Bight  ELand  He 
hath  summoned  into  the  Kingdom  of  Heaven;  those  on 
the  left  He  will  send  into  the  fire  everlasting.  For  by 
themselves  are  they  deprived  of  all  g^ood  things. 

And  therefore  saith  the  Apostle^  For  that  they  received    §£. 
not  the  love  of  Ood  that  they  might  be  iSWoed,  therefore  also  u. 
Ood  shall  send  them  into  a  working  of  error,  that  they  may  ^^^^ 
believe  a  lie :  thai  they  all  m^jy  be  jvdged  who  believed  not 
the  i/ruth,  but  consented  unto  iniquity.     For  when  he  com- 
eth^ and  of  his  own  purpose^  summeth  up  the  Apostasy  ^naun- 
into  himself^  and  by  his  own  will  and  decree  doeth  what- 
soever he  shall  do,  and  sitteth  in  the  Temple  of  Gk)d,  that  nv^it 
as  Christ  they  may  adore  him  who  shaU  be  seduced  by 
him : — ^therefore  also  ahaU  he  be  justly  cast  vnio  the  lake  ^'  *"^* 
of  fire:   God  for  His  part  foreknowing  all  according  to 
His  Providence,  and  in  due  time  sending  him  upon  us 
who  was  to  be  such:  thai  men  might  believe  what  is  false\ 
and  be  judged,  even  all  who  believed  not  the  truth,  but  con* 
sented  unto  iniquily.    Whose  coming  John  in  the  Apoca- 
lypse hath  thus  intimated :   And  the  beast  which  I  saw  ^  lb.  xlil. 

.  .  2—10. 

was  like  unto  a  Leopard,  and  his  feet  as  of  a  Bear,  and 

i  irdyuy,  Lat  ir\ferent.  The  Trans-  able.    E. 

lator  gave  alab,  enfoMng,    E.  ^  falto.    The  Tranalator  gives  also,  a 

k  iv  aM,  Lat.  In  eo.    The  Trans-  Ik.    E. 

lator  gave  both,  Him  and  it:    but  as  »  videram.    The  Translator  gifCi  aU 

the  Greek  has  sAain,  iv  abr^  in  the  next  so,  /  had  uen.    E. 
clausOi  the  rendering  U  appears  prefer- 

l12 


516  Antichrist  and  his  Armour  bearer. 

Books,  hie  mauih  as  the  matUh  of  a  Lion;  and  the  Dragon  ga/iw 
him  his  power  amd  his  throne  a/nd  great  atUJioriiy,  and 
one  of  his  heads  as  it  were  wounded  unto  death,  and 
the  stroke  of  his  death  was  healed,  amd  the  whole  world 
wondered  after  the  beast;  amd  they  worshipped  the  Drc^ 
gon  because  he  gave  pouter  unto  the  beast;  arid  they  woT' 
shipped  the  beast,  saying.  Who  is  like  unto  this  beast,  and 
who  can  fight  with  him  ?  And  there  was  •  given  him  a 
mouth  speaMng  great  things  a/nd  blasphemy,  and  power 
was  given  him  for  forty  two  m<nUhs.  And  he  opened  his 
mouih  in  blasphemy  against  Ood,  blaspheming  Mis  Name 
and  His  Tahemade,  and  them  that  d/weU  in  Heaven*  And 
power  was  given  him  over  every  tribe  and  people  and  tongue 
and  naiion.  And  all  adored  him  who  dwell  on  the  earth, 
whose  name  is  not  written  in  the  Book  of  Life  of  the  Lamb 
slain  from  the  foundation  of  the  world.  If  any  man  hath 
ears  let  him  hear.  Whosoever  shall  lead  into  captivity  shall 
go  into  captivity.  Whosoever  shall  hill  with  the  sword  he 
must  be  killed  with  the  sword.    Here  is  the  paMence  and 

and  hit    fdlh  of  the  Saints,    Then  afterwards  concemincr  hia  ar- 

urmour    •'  "^    .  t        »• 

beaier  mouT  bearer  whom  he  also  calleih  ''the  false  Prophet/' 
Rev.  xiii.  He  spaJce,  saith  he^  like  a  dragon,  and  he  did  all  the 
power  of  the  first  beast  before  him :  and  he  maketh  the 
Earth  and  them  thai  dwell  therein  to  adore  the  first  beast, 
the  stroke  of  whose  death  was  healed.  And  he  shall  do 
greal  signs,  so  as  to  meJce  even  fire  to  come  down  from 
Heamen  to  earth  before  men:  and  he  shall  seduce  them 
that  dwell  on  the  earth.  These  things  he  saith^  that  no 
man  may  think  him  to  do  signs  by  the  power  of  God, 
bnt  by  magical  working.  And  no  wonder^  if  when  de- 
mons and  apostate  spirits  minister  nnto  him,  he  work 
signs  by  them^  whereby  he  may  deceive  them  that  dwell 
on  the  earth, 
lb.  ^^  And  an  Inutge,  saith  he^  will  he  command  to  be  made 
for  the  beast,  and  he  will  give  breath  to  the  image,  so  theU 
the  Image  may  even  speak;  and  those  who  unit  not  wor- 
ship it,  he  will  coAise  to  be  slain.  And  a  mark  too,  saith 
he^  he  unll  cause  to  be  put  upon  the  forehead  and  in  the 


14—17. 


Hia  number.    World  to  last  6000  years.   3»  Ignatius,  517 

right  hand,  thai  no  man  may  buy  or  sell,  v/rUess  he  have 
the  mark  of  the  beast^s  name,  or  the  n/umber  of  his  name, 
and  that  the  number  is  666>  i.  e.^  six  hxmdreds  and  ten  lb.  18. 
sixes  and  six  Indiyiduals^  for  the  somming  up  of  all  his 
apostacy  which  took  place  in  6^000  years. 

For  in  what  number  of  days  the  world  was  made^  in  the     $  3. 
same  number  of  thousands  of  years  is  it  brought  to  its  con- 
summation.   And  therefore  saith  the  Scripture,  And  ^pen.iL 
HeaA)en  and  the  earth  were  finished,  and  all  the  host  of 
them.    And    Ood  ended^  on  the  sixth  day  Bis  works  which 
He  made,  and   Ood  rested  on  the  seventh  day  from  aU 
His  works.     Now  this  is  a  narrative  of  the  past,  and  a 
prophecy  of  the  future.      For  the  day  of  the  Lord  is  as  2  s.  Pet. 
1000  years.    In  six  days  then  were  completed  the  things 
which  were  made :  evidently  then,  their  consunmiation  is 
the  6000th  year. 

And  for  this  cause  in  all  time,  Man  who  was  framed  in    $  4* 
the  beginning  by  the  hands  of  God,  i.  e.,  of  the  Son  and  J^^*^ 
Spirit,  is  being  made  after  the  Image  and  Similitude  of  form- 
God,  by  the  casting  away  of  the  chaff,  that  is  the  Apos-  the  Image 
tasy,  and  by  the  gathering  into  the  gamer  of  the  Wheat,  i^jy^,^, 
that  is  of  such  as  by  faith  bear  fruit  unto  God.     And 
therefore  is  tribulation  necessary  for  such  as  are  saved, 
that  being  in  a  manner  bruised,  and  beaten  small,  and 
by  patience  kneaded  up "  with  the  Word  of  Gtod,  and  put 
into  the  fire,  they  may  be  meet  for  the  King's  Banquet : 
as  said  one  of  our  people,  condenmed  to  the  Wild  Beasts 
for  his  witness  unto  Gx)d :  ''I  am  God's  com  and  by  teeth  nn^. Si 
of  wild  beasts  am  being  ground,  that  I  may  be  found  a  ^£^^  ^ 
pure  loaf*.'*  J?'*"* 

As  to  the  causes  why  Gt>d  permitted  these  things  so  to    Crap. 
take  place  we  have  rendered  them  in  the  former  books  t     >  |  '■ 
and  have  shewn  that  all  such  things  are  wrought  for  him 
who  is  saved,  even  man :   [God]  ripening  for  immortality 
that  [in  him]  which  hath  free  will  and  power  of  its  own, 
and  preparing  him  to  be  more  meet  for  everlasting  sub- 

B  Consperai.  ^vpaB4pT§s  ef.  tup.  i.  8.    7 ;  Tertull.  contr.  Mardon.  y.  24;  ady* 
8.  sub  fin;  y.  14.2;  Volg.  in  1  Cor.  y.    Valent  81 ;  de  Pudic.  18. 


$18    OKurch  aided  by  hliftdedOerUiles.  AnHchrist  figured  in 

Book  5.  mission  onto  Gt>d.     And  to  this  end  the  Creation  is  a1^ 
laid  out  upon  man:  for  not  man  for  it^  bat  the  creatnre 
is  made  for  Man.    But  as  to  the  nations  which  did  not  so 
much  as  lift  up  their  eyes  unto  Heaven^  nor  give  thanks 
to  their  Maker^  Jior  would  see  the  light  of  Truth,  but  aro 
as  blind  ioice  hidden  in  the  deep  of  Folly :  justly  hath  the 
Ita.  xl.    Word  accoimted  them  as  a  drop  from  the  cash,  amd  as  the 
lb.  17.    make^weiglvb  of  the  hahmee  and  as  nothing ;  to  be  so  &r 
useful  and  meet  for  the  righteous,  as  the  stubble  is  of 
use  for  the  growth  of  the  wheat,  and  the  chafT  thereof  for 
burning,  for  the  working  of  gold.     And  therefore,  when 
in  the  end  the  Church  shall  be  suddenly  taken  up  from 
S- M^du  Hence,  There  shall  he,  saith  He,  tribvlation  ettch  as  was 
not  from  the  begimving,  neither  shall  be.    For  this  is  the 
last  struggle  of  the  righteous,  wherein  they  who  overcome 
are  crowned  with  incorruption. 
§  2.        And  therefore,  in  the  Beast,  when  he  cometh,  there  en- 
Q^JJ^^sues  a  summing  up  of  all  iniquity  and  all  deceit;  that  in 
^i^i^^iuii.  him  all  the  power  of  rebellion,  running  into  one  and  ^ut 
of  all       up  in  one,  may  slip  down  the  furnace  of  fire.    Suitably 
neat        then  will  his  name  also  have  the  number  666:  he  sum- 
ming ap  in  himself  all 'the  wickedness  which  was  before 
the  Flood,  the  commixture  caused  by  the  Angels'  revolt. 
I  mean  that  Nbe  was  600  years  old,  when  the  Flood  came 
upon  the  earth  for  the  blotting  out  of  the  rebellion  6f 
the  earth  caused  by  that  most  wicked  generation  which 
was  in  the  times  of  Noe : — summing  up  also  all  the  error 
'which  hlEith  been  since  the  flood,  devising  of  idols ;  and 
iffnnd     ^®  slaughter  of  the  Prophets;  and  the  burning  of  the  just, 
in  N»-      For  the  Image  of  Nabuchodonosor  which  was  set  up,  was 
netno't    in  height  sixty  cubits  and  in  width  six  cubits :  because  of 
^^'^      which  also  Ananias  and  Azarias  and  Misael,  not  adoring 
it,  were  csist  into  the  furnace  of  fire:  by  that  which  hap- 
pened unto  them  prophesying  the  burning  of  the  righte- 
ous,  which  is  to  take  place  towards  the  end.     For  that 
linage  was  altogether  a  prefiguring  of  the  coming  of  Anti- 
christ, decreeing  that  he  himself  alone  should  be  wor- 
shipped by  all  men  altogether. 


The  600  years  then  of  Noe,  in  whose  time  the  Flood  liie 
happened  because  of  the  Apostasy^  and  the  number  of  aae 
cubits  of  the  Image^  on  account  of  which  the  righteous 
were  thrown  into  the  furnace  of  fire^  signify^  as  was  said, 
the  number  of  the  name,  into  which  number  is  summed 
up  out  of  the  6000  years  all  apostasy,  and  iniquiiy,  and 
wickedness,  and  fiEhlse  prophecy,  and  deceit,  because  of 
which  also  the  Flood  of  Fire  will  come  on. 

Now  such  being  the  state  of  the  case,  and  this  num-   Chap. 

XXX. 


ber  being  set  down  in  all  the  good  and  old  copies,  and 
testimony  being  given  by  the  persons  themselves  whoT^e 
had  seen  John  with  their  eyes,  and  reason  teaching  n8{[j^ 
that  the  number  of  the  name  of  the  Beast,  according  to^^ej^ 
the  Greeks'  reckoning,  by  the  letters  therein,  will  have 
600,  and  60,  and  6:  i.  e.,  as  many  tens^as  hundreds,  and 
as  many  hundreds  as  units ;  (for  the  number  or  digit  six, 
being  retained  in  all  alike,  indicates  the  summings  up  of 
his  whole  apostacy,  which  shall  be  both  in  the  beginning, 
and  in  the  intermediate  times,  and  in  the  end ;)  some,  I 
know  not  how,  have  erred,  following  a  particular  read- 
ing ',  and  have  taken  liberties  with  the  middle  number  *  ISmrc- 
of  the  name,  subtracting  the  value  of  fifty,  and  choos-  ^ 
ing  to  have  one  decade  instead  of  six.    And  this  I  sup- 
pose  to  have  been  the  fault  of  the  transcribers,  as  often 
happens,  since  numbers  also  are  expressed  by  letters;-—* 
that  the  Qreek  letter  which  expresses  the  number  sixty 
was  spread  out  into  the  Gh*ecians'  letter  Iota;  and  oilers 
receiving  this  without  enquiry,  some  indeed  simply  and 
unseasonably  dwelt  upon  it;  others  in  mistaken  subtleiy 
ventured  also  to  seek  out  a  name  having  the  mistaken 
and  erroneous  number.    Now  those  who  did  so  simply  ^^  p^o. 
and  innocently  will  in  all  likelihood  find  pardon  from  QoA:  jjj***'^ 
but  all  who  through  vain  glory  lay  it  down  that  names  to  tbe 
of  a  mistaken  number  are  enacted  by  law,  and  define  the 
Name  contrived  by  themselves  as  being  that  of  him  who  is 
to  come : — these  will  not  go  away  guiltless,  having  more- 
over deceived  both  themselves  and  those  who  put  confi- 
dence in  them.    Wherein,  first,  there  is  damage  in  their 


520    FerUous  to  mistaJee  the  mmber,  Antichnat  from  Dan. 

Book  5.  missing  the  Tratli  and  receiving  that  wHicli  is  not  as 
Rar.       though  it  had  being:  Nezt^  whereas  he  that  addeth  to 
18, 19.     or  taketh  from  the  Scriptnre^  hath  no  small  penalty  laid 
on  him;  such  an  one  most  needs  incnr  the  penalty.    And 
another^  no  ordinary  danger,  will  attend  on  those  who  have 
falsely  assumed  that  they  know  the  Name  of  Antichrist, 
viz.,  that  if  they  think  it  one,  and  he  shall  come  having 
another,  they  will  be  easily  seduced  by  him :  as  though 
the  Being  whom  they  ought  to  watch  against  were  not 
yet  present. 
$  2*         Such  then  must  learn,  and  quickly  turn  back  to  the 
ei^t     true  number  of  the  Name ;  that  they  may  not  be  ac- 
^^     counted  as  false  Prophets.    But  knowing  the  fixed  num- 
ber which  has  been  declared  by  Scripture,  i.  e.,  666,  let 
them  await  first  the  division  of  the  Kingdom  into  ten :  then 
afterwards  while  they  are  reigning,  and  beginning  to  a- 
mend  their  own  affairs  and  to  increase  their  Kingdom;  he 
that  shall  come  suddenly  claiming  the  Kingdom  for  him- 
self, and  shall  alarm  those  whom  I  have  spoken  of,  having 
the  name  in  which  is  the  aforesaid  number;  him  they  must 
know  to  be  truly  the  Abomination  of  Desolation.    As  also 
1  Thess.   saith  the  Apostle,  When  they  shaU  say,  Peace  and  Defence, 
then  sudden  destruction  shall  come  upon  them.    And  Jere- 
mias  hath  signified  not  only  his  sudden  approach,  but  also 
Jer.TiiL  the  tribe  of  which  he  shall  come,  saying,  From  Dam,  we 
heard  the  sound  of  the  swiftness  of  his  horses :  at  the  voice 
of  ihe  neighing  of  the  finishing  course  of  his  horses  shall  the 
whole  eoHh  be  moved:  and  he  shall  corns  a/nd  devovr  the 
eourth,  <md  ihe  fulness  thereof,  <md  the  dty,  cmd  them  that 
dwell  therein.     And  therefore  the  aforesaid  Tribe  is  not 
named  in  the  Apocalypse  among  those  which  are  saved. 
§  3.        It  is  then  safer  and  less  perilous  to  await  the  event  of  the 
mir^'e  prophecy,  than  to  make  aims  and  auguries  about  the  name. 
l"He  and  And  it  being  perhaps  possible  for  the  same  number  to  be 
coi^eo.     found  in  many  names,  this  same  question  will  nevertheless 
^^^        continue.     For  if  many  names  are  found  having  the  same 
number,  it  will  be  asked  which  of  them  he  that  cometh 
'  will  bear. 


Word8indkingup666.  Apocalyp8e8eentnD(miiti<m'8reign.  521 

Now  to  shew  that  not  for  lack  of  names  having  the  num- 
ber of  this  name  do  we  so  speak^  but  in  fear  of  God  and 
jealousy  for  the  truth:  I  say  that  the  name  ETAN6A2 
hath  the  number  of  which  we  are  enquiring :  but  we  affirm 
nothing  of  it.  Yea^  and  the  name  AATEINOS  hath  the 
number  of  666 :  and  it  is  very  probable  that  the  last 
Kingdom  hath  this  Word.  For  they  who  now  reign  are 
LatinL  But  not  in  this  will  we  boast  ourselves.  Yea^ 
and  TEITAN  also^  if  you  write  the  first  syllable  by  the 
two  Ghreek  vowels  E  and  J,  is  msot  worthy  of  credit  of 
all  the  names  which  we  have.  For  it  both  contains  in 
itself  the  aforesaid  number^  and  is  of  six  letters^  each  syl- 
lable consisting  of  three  letters^  and  it  is  old,  and  with- 
drawn [from  use]  ;  for  neither  of  our  own  Kings  hath 
any  one.  been  called  Titan,  nor  any  one  of  the  idols  which  nttmn, 
are  publicly  adored  among  Greeks  or  Barbarians  hath  this  oo^jm- 
name ;  and  this  name  is  thought  among  many  to  be  di-  ^"^ 
vine,  so  that  even  the  Sun  is  called  Titan  by  those  who 
now  prevail :  and  it  hath  in  it  a  certain  shew  of  revenge^ 
and  of  one  inflicting  a  penalty:  in  that  he  of  whom  we 
speak  feigns  himself  the  avenger  of  the  wronged.  And 
for  the  rest,  it  is  also  ancient,  and  trustwortitiy,  and  a 
royal,  or  rather  even  a  tTrannical  Name.  Since  therefore 
this  name  of  Titan  hath  such  a  store  of  plausibilities,  it 
hath  however  just  so  much  likelihood,  as  that  we  may 
many  ways  infer  that  he  who  shall  come  may  possibly  be 
called  Titan.  We,  you  see,  do  not  venture  anything  as 
concemiug  the  name  of  Antichrist,  in  the  way  of  posi- 
tive affirmation.  For  if  it  were  meet  tiiat  at  this  time  his 
name  should  be  expressly  proclaimed,  it  would  have  been 
spoken  by  him  who  also  saw  the  Apocalypse.  For  at  no  Apoo». 
long  time  ago  was  it  seen,  but  almost  in  our  generation,  JSm 
in  the  end  of  Domitian's  reign.  ■•*'' 

But  this  number  of  his  name  he  shewed,  that  we  should     $  4', 
be  on  our  guard  against  him  when  he  cometh,  as  know-  S^^'^u 
iug  who  he  is:  though  of  his  name  he  was  silent,  for  it  told  m. 
is  not  worthy  to  be  proclaimed  by  the  Holy  Ghost.     For 
had  it  been  proclaimed  by  Him,  perhaps  also  it  would 


522     To  Antichrist  Hell,  to  the  Just,  a  Sabbath.   TliS  Lard 

Book  5.  be  of  long  endnrance.     But  now  since  he  was  and  is  not, 
l^'g^     a/nd  shall  come  up  from  the  ahyssj  and  go  to  destruction, 
as  though  he  were  not;  so  neither  is  his  name  prodaim- 
ed:  for  of  him  who  is  not^  neither  is  the  name  proclaimed. 
Howeyer,  when  this  Antichrist  shall  have  wasted  all  things 
in  this  worlds  reigning  three  years  and  six  months,  and 
TbB  End  fihall  have  sat  in  the  Temple  of  Jemsalem :  then  shall  the 
Lord  come  from  Heaven  in  the  clouds^  in  the  glory  of 
the  Father^  on  the  one  hand  sending  him  and  his  sub- 
jects into  the  lake  of  fire;  on  the  other  bringing  with 
Him  to  the  Just,  the  times  of  the  Kingdom^  i.  e.,  the 
rest,  the  seventh  day  sanctified;  and  restoring  to  Abra- 
ham the  promise  of  the  inheritance:  in  which  Kingdom 
S.Mfttt]i.the  Lord  saith,  that  many  coming  from  the  East  and 

West,  sit  down  with  Abraham,  Isaac  and  Jacob. 
Chap,       But  because  some  of  those  who  are  thought  to  have 
^  I  '  believed  aright  overpass  the  order  of  the  advancement  of 
the  just,  and  know  not  of  the  movements  which  train  them 
for  incorruption,  having  in  themselves  heretical  thoughts : 
(For  the  hereties  despising  God's  handywork  and  not  ac- 
cepting the  salvation  of  their  own  flesh;  scorning  also  the 
promise  of  God,  and  in  thought  overpassing  God  alto- 
gether; say  that  as  soon  as  they  are  dead  they  overpass 
The        the  Heavens  and  the  Creator,  and  go  to  their  Mother. 
SSI^    o^  to  that  Father  whom  they  feign  to  themselves.    Those 
jecdon     accordingly  who  reject  the  whole  truth  of  the  Besurrection, 
pledge      and  as  far  as  in  them  lies  take  it  out  of  the  way,  no  won- 
der if  neither  do  they  know  the  order  of  the  Resurrection; 
not  chusing  to  understand,  that  if  these  things  were  as 
they  say,  of  course  neither  would  the  Lord  Himself,  in 
Whom  they  profess  to  believe,  have  wrought  His  Resur- 
rection on  the  third  day:  but  expiring  on  the  Gross,  of 
course  He  would  presently  have  departed  on  high,  leav- 
ing His  Body  to  the  earth.     But  now  for  three  days.  He 
abode  in  the  place  of  the  dead  as  the  Prophet  saith  of 
Him :  27(6  Lord  rememhered  His  holy  dead,  those  who  &9- 
fore  slept  in  the  land  of  burial;   and  He  went  down  unto 
(hem,  to  draw  them  out,  and  save  them.    And  the  Lord 


died,  iJoefU  into  EeUj  rose,  ascended :  we  too  as  He  did.  523 

also  Himself:  Even,  saith  He.  as  Jonas  abode  in  the  whalers  8.  Mattli. 
bdhf  three  days  amd  three  nights,  so  shaU  also  the  San  cf 
Mam,  he  in  the  heaH  of  the  earth,    Yea^  and  the  Apostle 
saitli^  BiU  that  He  ascended,  what  is  it  bvi  tha/t  He  also  Eph. 
descended  into  the  lower  parts  of  the  EaHh  ?    This  also  -  * 
saith  David,  prophesying  of  Him :  And  Thou  hast  deliver'  Ps. 
ed  my  soul  from  the  nethermost  Hell,    And  rising  again  13. 
on  the  third  day,  to  Mary  also,  who  first  saw  and  adored 
Him,  He  said.  Touch  lie  not,  for  I  am  not  yet  ascended  S-  John 
unto  the  Father,  hut  go  to  the  Disciples,  amd  say  wnJto  them, 
I  ascend  unto  My  Father  and  your  Fatltsr. 

If  therefore  the  Lord  observed  the  Law  of  the  Dead,  §  2. 
that  He  might  be  made  the  First-bOm  from  the  dead,  and 
lodged  unto  the  third  day  in  the  lower  parts  of  the  earth; 
then  afterwards,  rising  in  the  Flesh,  that  He  might  sh^w 
also  the  prints  of  the  nails  to  His  Disciples,  did  there- 
npon  ascend  to  the  Father :  how  should  they  not  be  con- 
fomided,  who  say,  first,  that  ''the  lower  region '^  is  this 
world  with  which  we  are  concerned :  secondly,  that  their 
own  Inner  Man,  leaving  the  Body  here,  ascends  into  the 
higher  place?  For  the  Lord  having  departed  in  the  midst 
of  the  Shadow  of  Death,  where  the  souls  of  the  dead 
were,  afterwards  in  course  He  rose  again  in  the  Body, 
and  after  His  Besurrection  was  taken  up:  evidently  the 
souls  of  His  disciples  also,  for  whose  sake  indeed  the 
Lord  wrought  these  things,  go  away  into  the  invisible 
place  which  is  appointed  for  them  by  God,  and  there 
come  and  go,  awaiting  the  Besurrection;  afterwards  re- 
ceiving back  their  bodies,  and  rising  again  entirely,  i.  e., 
bodily,  as'  the  Lord  Himself  arose,  so  will  they  come  unto 
the  Vision  of  God.  For  none  that  is  a  disciple  is  above  s.  Luke 
his  Master,  hut  every  one  that  is  perfect  shall  he  as  his^ 
Master,,  As  therefore  our  Master  did  not  straightway  soar 
away  and  depart,  but  awaiting  the  time  of  His  Besur- 
rection appointed  by  the  Father  (which  also  was  shewn 
by  Jonas),  and  after  three  days  arising,  was  taken  up: 
so  must  we  also  await  the  time  of  our  Besurrection  ap- 
pointed by  God,  foretold  by  the  Prophets,  and  after  that 


524   Ketre  men  suffered  cmd  ddedfor  Ood  and  shall  reign. 

Book  5.  arise  and  be  taken  ap^  as  many  as  our  Lord  sliall  aooonnt 

worthy  thereof.) 
Chap.       Becanse,  I  say,  certain  men  liave  opinions  imported  firom 
#  j^    ■  the  discourses  of  heretics,  and  know  not  the  counsels  of 
Gbd,  and  the  mystery  of  the  Resurrection  of  the  Just^  and 
of  the  Kingdom  which  is  the  beginning  of  incorruption^  by 
which  Eongdom  such  as  have  been  worthy  by  little  and 
Vntarm     ^^^  *^  xnBod  to  Comprehend  Gtod — ^therefore  it  is  needful 
of  the      too  to  speak  of  them,  how  that  it  is  appointed  that  the 
righteous  first,  in  this  creation  which  is  being  renewed, 
rising  again  at  the  appearance  of  God,  should  receive  the 
promise  of  the  inheritance  which  Otod  promised  unto  the 
Fathers,  and  reign  therein :  then  in  course  the  judgment 
take  place.    For  in  that  Creation  wherein  they  laboured, 
or  were  afflicted,  being  in  all  ways  proved  by  suffering, 
in  the  same  it  is  meet  for  them  to  receive  the  firuits  of 
Suffering:  and  in  what  creation  they  were  slain  for  the 
love  of  Gk>d,  in  the  same  to  be  brought  to  life:  and  in 
what  creation  they  endured  slavery,  in  the  same  they 
should  reign.     For  Otod  is  rich  in  all  things,  and  all  things 
are  His.    The  Creation  therefore  itself  must  be  renewed 
to  its  old  condition,  and  without  hindrance  serve  the  righ- 
teous :  and  this  the  Apostle  hath  made  evident  in  the  Epis- 
^™«      tie  to  the  Bomans  thus  speaking,  For  the  expedaMan  of  the 
19—21.    creaJbwre  wa/iteth  for  the  revelation  of  the  sons  of  Ood,    For 
the  creatu/re  is  made  subject  wnto  vamty,  not  wiUingly,  but 
beca/use  of  Iwm  who  hath  subjected  it  in  hope :  beca/use  the 
creatfwre  itself  also  shall  be  delivered  from  the  bondage  ofcor^ 
ruption  into  the  liberty  of  the  glory  of  the  sons  of  Ood, 
§  2.        Thus  then  also  the  promise  of  God,  which   He   made 
Gen.  xiiL  unto  Abraham,  remaineth  firm.    For  He  said,  LooJ^  up- 
^    "      ward  with  thine  eyes,  and  behold  from  this  place,  where  thou 
now  art,  to  the  North,  amd  South,  and  East,  amd.  West, 
for  all  the  Land  which  thou  seesi,  unto  thee  wUl  I  give  and 
lb.  17.     to  thy  seed  for  ever.    And  again  He  saith.  Arise,  go  into 
the  Land  in  its  length  and  in  its  breadth :  for  I  wiU  give 
it  thee.    And  he  received  not  inheritance  in  it,  not  even 
a  Foot  step :  but  was  always  a  pilgrim  and  a  stranger 


ToAbrahamandhi88eed^lHmdpr<mU8ed(mdidUhegiven.  525 

therein.      And  when   Sarah  his  wife  died^  the  HittitesWhy 
consenting  to  grant  him  for  nothing  a  place  to  bnry  her^  bought 
he  wonld  not  accept  it;  but  bought  the  sepulchre^  giving  ^g^f, 
forty  double  pieces  of  silver,  from  Efi&on  son  of  Seor  the  J^-  ^™^* 
Hittite;  awaiting  God's  Promise,  and  unwilling  to  seem 
to  receive  of  men  what  Qod  had  engaged  to  give  him, 
saying  to  him  thus  a  second  time.  To  thy  seed  will  I  give  ib.xT. 
this  Icmd,  from  the  river  of  Egypt  unto  ike  great  river  Eu^ 
phrates.    If  then  to  him  God  promised  the  inheritance  of 
the  Land,  and  he  did  not  receive  it  in  all  his  own  time  of 
habitation  there;  it  must  be  received  by  him  and  his  seed, 
i.  e.,  by  them  that  fear  God,  and  believe  in  Him  in  the 
resurrection   of  the  just.     But  his* seed  is  the   Church,  His  wed 
receiving  by  the  Lord  the  Adoption  unto  Gk)d;   as  said  church 
John  Baptist,  Thai  Ood  is  ahle  of  stones  to  raise  vp  sons  s.  Mfttth. 
unto  Abraham.    Yea,  and  the  Apostle  saith  in  the  Epis-  ^'  ^' 
tie  to  the  GtJatians,  Bvl  ye,  brethren,  as  Isaac,  are  child'  Gal.  {▼. 
ren  of  Promise.    And  again  in  the  same  he  saith  plainly,    ' 
that  those  who  have  believed  in  Christ  receive  Christ, 
the  Promise  of  Abraham ;  thus  speaking,  To  Abraham  and  lb.  uL 
his  seed  were  the  Promises  made.    Arid  he  saith  not.  And    ' 
to  seeds,  as  of  many,  but  as  of  one,  ^ And  to  thy  seed;' 
which  is  Christ.     And  again,  confirming  what  hath  been 
said,  he  saith.  As  Abraha/m  believed  Ood,  <md  it  was  eownt'  lb.  6—9. 
ed  unto  him  for  righteousness.     Te  know  then  that  they 
which  a/re  of  faith  are  sons  of  Abraham,.    And  the  Scrip' 
tare  foreseemg  thai  Ood  justifieth  the  OenUles  by  Faith, 
preached  before  vmlo  Abraham,  'In  thee^  shall  all  nations 
be  blessed.*     80  then  they  which  are  of  faith  wre  blessed 
with  faithful  Abraham,.    You   see  then   how  they  which 
are  of  &ith  shall  be  blessed  with  faithful  Abraham,  and 
these  are  Abraham's  sons.     Now  God  promised  the  in- 
heritance of  the  Land®  to  Abraham  and  his  seed;  and 
neither  Abraham  nor  his  seed,  i.  e.,  those  who  are  jus- 
tified by  faith,  now  receive  an  inheritance  therein:   but 
they  shall  receive  it  in  the  Resurrection  of  the  Just. 

«  terrae.  The  Truulator  gare  aUo,    terram.    £• 
iorth,  aa  below,  shall  inherit  the  aarthf 


526  The  Frait  of  the  Yine^  when  to  be  drunh. 

Book  6;  For  Qod  is  true  and  sted&jst:  and  therefore  He  said  that 
8.  Matth.  the  meek  a/re  blessed,  far  they  shall  inherit  the  earth. 
^  Cbap.       -^d  with  a  view  to  this^  when  coming  to  His  Passion, 
XXXIII.  f^^  i^Q  might  preach  to  Abraham,  and  those  who  were 
^    *     with  him,  that  Gt)spel  which  rerealed  their  inheritance; — 
when  with  the  Gap  in  EEis  Hands  He  had  giyen  thanks, 
and  had  dmnk  of  it,  and  given  it  to  His  Disciples,  He  said 
SlS^  to  them.  Drink  ye  aU  of  it;  This  is  My  Blood  of  ihe  New 
Testament,  which  shaU  be  shed  for  ma/ny  for  the  remission 
of  sins.    But  I  say  wnto  you,  I  wiU  not  henceforth  drink 
ThefiuU  of  the  fruU  of  this  vine,  imtU  that  day  in  which  I  shaJl 
Fine,       drink  it  new  wUh  you*  in  My  FatJier^s  Kingdom.    That  is, 
^  ]^       He  it  is  who  shall  renew  the  inheritance  of  the  Earth,  and 
^™**      shall  perfect  afresh  the  mystery  of  the  glory  of  the  sons, 
Fi.  dr.    as  David  saith.  Who  renewed  the  face  of  the  ea/rih.    He 
promised  to  drink  of  the  fruit  of  the  vine  with  His  dis- 
oiples,  intmiating  both  the  inheritance  of  the  Earth  where- 
in is  dmnk  the  new  frnit  of  the  vine,  and  the  bodily  Be- 
sorrection  of  His  Disciples.     For  the  flesh  which  ariseth 
new,  that  it  is  which  received  the  Cup  which  is  also  new : 
since  neither  can  we  understand  Him  as  drinking  the 
fruit  of  the  vine  when  He  hath  taken  His  place  with  His 
own  on  high  in  the  region  above  all  Heavens;  neither 
again  are  they  who  drink  it  without  flesh :  for  the  drink 
which  is  received  of  the  vine  is  a  thing  belonging  to  the 
flesh  and  not  to  the  spirit. 
k  2.         And  therefore  said  our  Lord,  When  thou  makest  a  din-" 
8;  Luke   f^^  Off  fi  supper,  caU  not  rich  men,  nor  friends  and  neighs 
12—14.    bours  a/nd  kinsman,  lest  they  in  twm  call  thee,  and  a  re^ 
compense  be  made  from  them :  but  call  the  lame,  the  blind, 
the  beggars ;    and  tJum  shalt  be  blessed,  for  they  have  not 
wherewith  to  recompense  thee :  for  thou  shaU  be  recompensed 
s.  Matth.  in  the  resv/hrection  of  ihe  just.    And  again  He  saith,  Who» 
soever  shall  put  anvay  fields,  or  houses,  or  pa/rents,  or  bre^ 
ihren,  or  children  for  My  sake,  shall  receive  a  hundredfold 
in  this  world,  and  in  the  world  to  corns  shall  inherit  eter^ 
nal  life.     For  what  are  in  this  world  the  hundred  fold  re- 
The  Re-  compenses,  and  dinners  which  are  given  to  the  poor,  and 


Jiicoh  Lord  of  the  naUons  in  the  times  of  the  Kingdom.  527 

sappers  wliicli  are  repaid?  All  this  is  in  the  times  ofcompen^ 
the  Kingdom^  i.  e.^  in  the  seventh  day^  which  is  sancti- 
fied^ wherein  God  rested  from  all  His  works  which  He 
made^  which  is  the  tme  Sabbath  of  the  jost^  wherein 
they  shall  do  no  earthly  work,  bnt  shall  have  set  by  them 
a  Table  prepared  of  Gk>d,  feeding  them  with  a  perfect 
feast. 

As  the  blessing  also  of  Isaac  hath  it,  wherewith  he  ^  ^* 
blessed  his  younger  son  Jacob :  See,  saith  he,  the  smell  ofxxwi.  27. 
my  son  is  as  the  smell  of  a  full  field,  which  Ood  hath  blessed. 
bnt  ^'the  field  is  the  world :  '^  and  therefore  he  added,  Ood  S.Mafth. 
give  thee  of  the  dew  of  Hewoen,  a/nd  of  the  fatness  of  the  Qe^. 
Earth,  plenty  of  wheat  cmd  wine.    And  let  nations  serve  thee  ^^  ^' 
cmd  princes  worship  thee,  and  be  Lord  of  thy  brother,  and 
thy  father^s  sons  shaU  worship  thee.    Se  that  cfwrseth  thee 
shall  be  cursed,  and  he  that  blesseth  thee  shall  be  blessed. 
Yon  see  that  if  one  receive  not  all  this  as  of  the  fore- Theblesi- 
ordained  things  of  the  Kingdom,  he  will  fall  into  great  m£  ttUl 
contradiction  and  inconsistency,  even  as  the  Jews  fall,  ^  f^ 
and  find  themselves  in  entire  perplexity.     For  so  far  fipom  ^P^®' 
the  nations  serving  Jacob  in  this  life,  he  himself  after  the' 
blessin&r  went  ont  and  served  his  nncle  Laban  the  Syrian 

his  brother,  he  himself  worshipped  his  brother  Esau,  when  Gen. 
he  returned  from  Mesopotamia  to  his  father;  and  ofiered]^^'  ^* 
him  many  gifts.    And  how  did  he  here  inherit  plenty  of    '  ' 
corn  and  wine,  who  through  the  fisunine  which  took  place 
in  the  land  where  he  dwelt,  emigrated  into  Egypt,  being 
made  subject  unto  Pharaoh,  who  then  reigned  in  Egypt  f 
Whereforie  the  aforesaid  blessing  relates  unquestionably  to 
the  times  of  the  Kingdom,  when  the  Just  shall  reign,  rising 
again  fi*om  the  dead;  when?  also  the  creature,  being  re- 
newed and  delivered,  shall  bring  forth  plenty  of  all  kind  of 
nourishment,  of  the  dew  of  Heaven,  and  of  the  fatness  of 
the  earth :  as  the  Presbyters  who  had  seen  John  the  Lord's 

P  When  alto  the  creature — with  entire  cQegium  Solesm.  Vol.  i.  init.,  who  took 
submission.    Thii  jpauage,  is  given  also  it  from  an  Armenian  Mi.,  in  their  Ia- 
in Armenian  hj  Mr.  Hanrey  (ii.  448  land  near  Venice.    B. 
460),  from  Cardinal  Dom  Pitra'i  Spi- 


528    Saying  recorded  hy  Preslyters.  What  Papias  teUs. 

0 

Book  6.  disciple  remembered  tliat  they  had  heard  of  him,  how  the 
Lord  used  to  teach  concerning  those  times,  and  to  saj, 
''Days  shall  come,  wherein  vineyards  shall  grow,  having 
each  10000  main  shoots:  and  in  one  main  shoot  10000 
branches  and  in  one  xnain  shoot  ^  again  10000  sprigs,  and 
upon  every  sprig  10000  clusters,  and  in  every  duster 
10000  grapes,  and  every  grape  when  pressed  shall  yield 
twenty  five  measures  of  wine.    And  when  any  one  of  those 
saints  shall  lay  hold  of  a  cluster,  another  cluster  shall 
exclaim,  I  am  a  better  cluster,  take  me,  by  me  bless  the 
Lord/'    Li  like  manner  also  that  a  grain  of  wheat  would 
bear  10000  ears,  and  that  every  ear  would  have  10000 
grains,  and  every  grain  ten  pounds  of  clear  and  clean  flour: 
and  the  fruits  too,  and  seeds,  and  the  grass,  in  the  pro- 
portion following  on  this:  and  that  all  animals  using  as 
food  the  things  which  are  received  from  the  earth,  should 
come  to  be  at  peace  and  agreement  one  with  another,  sub- 
mitting themselves  to  men  with  entire  submission. 
^  4.        And  these  things  Papias  also,  who  was  a  hearer  of 
John  and  companion  of  Polycarp,  an  ancient  man,  testi- 
fies in  writing  in  the  fourth  of  his  books :  for  there  are 
five  books  compiled  by  him.    And  he  added  and  said. 
For  these  things  are  such  as  believers  may  believe.     And 
''when  Judas,*'  saith  he,  "  the  traitor,  did  not  believe, 
and  enquired.  How  then  shall  produce'  such  as  these  be 
brought  to  pass  by  the  Lord  T  the  Lord  said.  They  shall 
see  who  shall  come  to  that  state  of  things.''      These 
lou  zL    times  therefore  Isaiah  is  foretelling  when  he  says.  And 
the  wolf  shall  feed  with  the  lamb,  cmd  the  leopard  shall 
rest  vnth  the  hid,  and  the  calf  and  the  buU  and  the  lion 
shall  feed  together,  and  a  little  hoy  shall  lead  them  I    Atid 
the  ox  and  the  bear  shall  feed  together,  and  their  little 
ones  shall  be  together :  and  the  Hon  and  the  ox  shall  eat 
chaff.     And  the  vnfa/nt  boy  shall  put  his  hand  on  the  hole 
of  asps,  and  on  the  lair  of  the  asp's  brood,  and  they  shall 

1  From  the  Trantlatioii  it  would  ap-       '  gemturae.  The  Tranilator  gare  alao. 

Sear  that  the  Armenian  read  branchet    hurease*    E. 
ere  initead  of  repeating  ffloifMAoo^f.  E. 


Prophecies  of  the  last  times.  629 

not  hwrt,  nor  be  able  to  destroy  amy  one  in  My  holy  mown-  . 
tain.    And  again^  summing  np^  lie  saitH^  Then  wolves  amd  ^'  ^* 
lambs  shall  feed  together,  and  the  Uon  shall  eat  chaff  Uke^ 
the  ox,  amd  the  serpent  eanih  as  it  were  bread,  a/nd  they  shall 
not  hwrt  nor  vex  in  My  holy  mov/ntavn,  sa/Uh  the  Lord* 

Now  I  am  aware  tliat  some  endeavonr  to  transfer  all  this  Bzpluuu 
to  wild  persons^  and  to  sncli  as  believe  ont  of  diverse  na^  their 
tions  and  diverse  doings,  and  having  believed,  are  of  one  ^'^"•'^ 
mind  with  the  righteous.    But  although  this  be  now  the 
case  among  some -men,  coming  out  of  various  nations  to 
one  mind  concemiug  the  Faith :  nevertheless  in  the  resur- 
rection of  the  Just  ^it  will  be  so]  with  those  animals,  as 
was  said :  For  God  is  rich  in  all  things.    And  it  is  meet 
that  the  creature  being  recalled,  all  living  things  should 
obey  and  be  subject  unto  Man,  and  that,  as  they  were  sub- 
ject unto  Adam  in  their  obedience,  they  should  return  to 
the  food  which  was  first  given  of  God,  i.  e.,  the  firuit  of 
the  Earth.    And  besides- this,  we  cannot  now  point  out 
how  that  a  Lion  eateth  chaff.     Now  this  was  to  iutimate 
the  greatness  and  richness  of  the  produce.    For  if  the 
Lion,  the  [literal]  animal,  feedeth  on  chaff,  of  what  .sort 
will  the  wheat  itself  be,  whose  chaff  shall  be  meet  for  Other 
the  food  of  lions  T  eiet^ 

But  Esaias  himself  hath  distinctly  declared  that  such    Chap. 

XXXIV 

joy  shall  be  in  the  Resurrection  of  the  Just,  thus  speak-  — t-j — • 

ing :  The  dead  shall  rise  again,  amd  they  who  a/re  in'  the  lb.  zxri* 

graves  shall  arise,  amd  they  who  are  in  the  earth  shaU 

rejoice.    For  tKe  dew  which  is  of  thee,  is  health  vmio  them. 

This  same  Ezekiel  also  saith.   And  behold  I  will  open  Esek. 

your  graves,  amd  bring  you  out  of  your  graves;  in  the  time  SSiAi 

when  I  shall  bring  My  people  from'  the  gra/ves,  I  wUl  both 

put  My  Spirit  in  you,  amd  ye  shall  live,  amd  I  will  place 

you  upon  your  own  land,  and  ye  shall  know  thai  I  am  the 

Lord.    And  again  the  same  speaketh  thus:  Thus  saith  the  l^*... 

Lord,  I  wHl  gather  Israel  from  all  naMons,  where  they  are  26,  SG. 

scattered,  amd  I  wUl  be  sanctified  in  them  in  the  sight  of  the 

children  of  the  Heathen :  and  they  shall  dwell  in  their  own 

hmd  which  I  Juwe  given  to  My  servant  Jacob,  and  they  shall 

M  m 


530         The  grief>  deaih,  the  Besurrection,  healing. 

Books.  dwM  oti  the  iome  in  hope,  cmd  ehaJl  buHd  hovses,  and 
plant  vv^ards,  and  dweU  in  hope,  when  I  shall  execute 
judgment  on  aiU  who  home  dishonoured  them,  on  those  who 
we  around  them,  and  ihey  shall  know  that  I  am  the  Lord 
their  Qod  and  the  Qod  of  their  Fathers.  Now  we  shewed 
a  little  befoTQ  tbfkt  the  Church  is  the  seed  of  Abraham; 
and  thereforej  that  we  might  know  how  that  in  the  New 
ToBtiEanent  after  ^  the  0\di,  [there  will  be]  one  who  shall 
gather  out  of  all  oatioM  auch  as  shall  be  9aved|  raising 
from  the  stones  children  nnto  Abraham^  Jeremiah  saith^ 
JenzxiH.J9aAoZ(2>  the  days  come,  saHh  the  Lord,  that  they  shall  say 

'  no  more.   The  Lord  liveth,   Who  hrquglU  the  children  of 

Israel  ^  from  the  North,  and  from  every  region  whither  {hey 

had  been  driven;  He^sJuUl  restore  them  inlo  their  own  land, 

.  which  Ke  ga/ve  wnto  their  fathers, 

$  2.        That  the  whole  creatnre  shall  be  at  men's  will  for  in* 

crease  and  growth  nnto  the  bearing  and  nourishing  of  snch 


1^^^  frnitSj  Esaias  saith^  And  there  shall  be  upon  every  high 

'mountain,  and  vpon  every  hfty  hill,  water  passing  through 

in  that  day,  when  many  shall  perish,  when  walls  shall  faU 

down.    And  the  Ught  of  tlie  moon  shall  be  as  the  light  of  the 

swn,  seven  times  that  of  day,  when  Se  shall  heal  the  bruise 

of  His  people,  and  heal  the  grief  of  their  wound.    But  the 

grief  is  of  that  wound  whereby  man  disobedient  in  Adam, 

w^iwi    ^^  smitten  at  first:  i.  e*^  deaths  which  Gk)d  shall  heal^ 

whAt       raising  us  from  the  dead^  and  restoring  us  to  the  fathers' 

lb.  l?Ui.  inheritance :  as  Esaias  saith  again:  And  thou  shall  be  trustr 

ing  in  the  Lord,  and  Se  will  maike  thee  to  enter  in  upon 

the  whole  earth,  and  feed  thee  with  the  inheritance  of  Jacob 

xH^KT*   <%  father.    This  is  what  the  Lord  spake  of:  Blessed  are 

88,'    '     those  seii'vants,  whom  the  Lord  when  He  cometh  shall  find 

washing.     Verily  I  say  unto  you  that  He  shall  gird  Himself 

and  make  them  sit  down,  and  pass  along  and  minister  vnio 

them.     And  if  He  shall  corns  in  the  evening  watch,  and  find 

it  so,  blessed  are  they^  for  He  shall  m^lce  them  sU  down  and 

>  a.   The  Translator  glres  also,  foU    rion  of  the  intennediate  words  of  thia 
hwiM.    Bt  quotatioii.  it  an  error  (Tery  common  in 

•    *  Tli^  ia  little  dpabt  that  the  omia-    Msa»)  of  the  «;ribe.    B. 


Promisea  of  old,  far  the  Okurchea  too.  631 

fhmister  unto  them;  iJumgh  it  be  in  the  second,  aHfid  tJumgh  U 
he  in  the  third,  blessed  are  they.    And  this  same  John  also 
Baith  in  the  Apocalypse^  Blessed  <md  holy  is  he  who  haih^. 
pcurt  in  the  first  reswrrection.    And  the  time  also  is  an-* 
nonnoed  by  Esaias  when  these  things  shall  be:  And  I]^^ 
said,  s&ith  he^  For  how  long.  Lord?     UntU  the  dUes  be    * 
desolate  not  to  be  inhabited,  and  iJie  houses  that  there  be 
no  men,  amd  the  land"^  shall  be  left  desolaie.    And  after 
this  Ood  shall  m^aJce  us  msn  to  be  afar  off,  and  those  who 
shall  have  remained  shall  be  muUipUed  in^  the  earth*    Yea.  V^  ^ 
and  Daniel  too  saith  the  very  same :  And  the  Kingdom  Dan-  viL 
a/nd  the  Power  amd  the  greatness  of  the  things  which  are 
under  Heaven  is  given  to  the  Saints  of  the  Most  High  Ood, 
and  His   Kingdom  is  everlasting,  and   all  prindpaHiies 
shall  serve  and  obey  Him.    And  that  the  Promise  may  not 
be  thoaght  to  be  spoken  of  this  time^  it  was  said  to  the 
Prophet^  And  do  thou  come  and  stand  in  thy  lot  in  the  ^*  ^ 
end  of  the  days. 

And  to  shew  that  the  promises  were  announced  not  1^  m,^  ^' 
the  Prophets  only  and  Fathers^  bnt  to  the  Churches  also  PromiMt 
gathered  from  among  the  Gentiles^  which  also  the  Spirit  to  the 
ealleth  Islands ;  and  that  they  are  established  in  the  midst  ^^^|^^^ 
Of  confusion  and  endure  the  storms  of  blasphemies,  and  are 
a  saying  harbour  to  those  in  danger,  and  a  refuge  to  those 
who  love  what  is  on  high  and  endeavour  to  escape  the '  Bythnin 
Abyss ^,  i.  e.,  the  deep  of  error,  Jeremiah  saith  thus:  JETaor  Jer.  zzzi. 
the  Word  of  the  Lord,  ye  OentHes,  and  tell  it  unto  the  Is* 
lamds  which  are  afar  off:  say  ye,  that  the  Lord  will  win/now 
Israel,  He  will  gather  him  a/nd  wUl  keep  him,  as  one  feeding 
the  flock  of  his  sheep-:  for  the  Lord  hath  redeemed  Jcu>ob,  and 
delivered  him  from  the  hand  of  him  that  is  stronger  them  he. 
And  they  shall  corns  and  rejoice  in  Mount  8ion,  and  shaU 
corns  unto  good  things,  amd  to  a  land  of  wheal  and  wins  and 
fndts  and  cattle  and  sheep,  and  their  smd  shall  be  as  a  fruits 
ful  tree,  a/nd  they  shall' not  hunger  a/ny  more.    And  then 
shall  the  virgins  rejoice  in  the  congregation  of  the  young 
men,  and  the  elders  shall  be  glad,  and  I  will  turn  their 

"  terra.    The   TramlAtor  gaye  also,    earth,  at  ahore,  p.  586.    B. 

M  m  2 


582  leruBoieftA  thai  is  to  he. 

Book  5.  movmvng  into  joy,  cmd  will  maJce  them-  to  he  in  eoBuUaMon, 
and  wiU  magnify  them,  and  I  will  satisfy  as  vjitk  drink  the 
soul  of  the  Priests  the  sons  of  Levi,  wnd  My  people  shall  he 
filled  with  My  good  things.    Now  we  hare  shewn  in  the 
former  book^  how  the  Levites  and  Priests  are  all  the 
8.  Mattfa.  Lord's  disciples :  who  did  also  profane  the  Sabbath  in  Ois 
Temple,  and  are  hlameless.    And  so  such  promises  most 
evidently  signify  the  feasting  of  the  righteous  in  the  King- 
dom on  that  creation^  which  God  engages  Himself  to  mi- 
nister [unto  them.] 
$  4.         Farther  :  of  Jerusalem  and  of  him  that  reigneth  in  her^ 
laa.  zzxL  Qg^j^  saith^  Thtis  sai£h  the  Lord :  Messed  is  he  that  hath  his 
lb.  zzxii.  seed  in  8ion  amd  tJcem  of  his  house  ^  in  Jerusalem.    Behold, 
the  Just  King  shall  reign  a/nd  princes  shall  rule  with  judg^ 
ment.    And  of  the  material  prepared  for  its  rebuilding  he 
Ib.lir..    saith^  Behold,  I  wUl  prepare  for  thee  for  stone  carbuncle,  and 
the  foundcMons  [to  be]  sapphire,  and  I  wUl  maJce  thy  &u2- 
warhs  Jasper,  and  thy  gates  a  chrystal  stone,  and  thy  rwn^ 
part  choice  stones,  and  aU  thy  sons  to  be  taught  of  Chd,  and 
thy  sons  in  much  peaee,  and  in  justice  shall  thou  he  hvUded. 
Ibjg.    And  again  this  same  saith,  Beh>U  I  make  Jerusalem  and 
My  people  a  joy :  also  there  shall  not  be  heard  in  her  (he 
voice  of  weeping^  nor  the  voice  of  crying  ;  also  there  shall  not 
become  there  immature  or  aged,  so  a^s  not  to  fulfil  his  time. 
For  the  young  man  shall  he  an  hundred  years  old :  but  the 
sinner  dying  an  hundred  years  old  shall  be  also  accursed. 
And  they  shall  build  houses  and  themselves  inhahit;  and  they 
shall  plant  vineyards  and  themselves  eat  the  frwils  of  themj^ 
and  drink  the  wine.    And  they  shall  not  build  and  others  tn- 
hahU :  neither  shall  prop  and  others  eat.    For  ae  the  days  of 
the  tree  of  life  shall  be  the  days  of  the  people  in  thee;  for  the 
works  of  their  labours  wUl  grow  old. 
TYYv       ^^^  ^  some  should  have  endeavoured  to  allegorize  the 
""*  l^ '  sayings  which  are  of  this  kind;  first  they  will  not  be  able  to 
thej        be  found  consistent  with  themselves  in  all  thiufirs.  and  next 
be  ex-      they  wiQ  be  refuted  by  the  sayings  themselves^  expressing 
S7  fUe-    ^^  ^^^®  o^  ^^^  cities  of  the  Gentiles  being  laid  waete,  and 

KOXT 

V  domeitieoi.     The  TnnBlator  gave    tbe  altematiTe,  iervantt,    E. 


Afler  AnHehrUt  the  Beat :  we  see  God  cmd  grow.      688 

not  inhabited,  a/nd  the  houses,  hedause  there  are  no  persons,  IK^IU 
and  the  la/nd  shall  he  left  desert.    For  behold,  saith  Isaiah^  Ib.ziiL9, 
the  incurable  day  of  the  Lord  eometh,fuU  of  fury  a/nd  a/nger, 
to  make  the  dty  of  the  land  desolate,  amd  to  destroy  the  sin- 
ners  out  of  it.    And  again  He  saith,  Let  her  be  taken  away,  lb.  sni. 
that  she  may  not  see  the  glory  of  the  Lord;  and  when  this 
shall  hare  happened,  (Tod,  saith  he,  shaU  remove  m>en  to  a  lb.  tL  U. 
dista/nce,  amd  the  forsaken  shaU  be  m/tiUiplied  in  the  earth. 
And  they  shall  brdld  houses  and  themsdves  inhabit  them,  and  ^*  ^' 
shall  prop  vines  and  themselves  eai.    For  all  these  other 
passages  are  unquestionably  spoken  of  a  Resurrection  of 
the  just,  which  happeneth  after  tlie  coming  of  Antichrist 
and  the  perdition  of  all  the  nations  subsisting  under  him : 
in  which  [Resurrection]  the  just  shall  reign  upon  earthy 
growing  by  their  sight  of  the  Lord,  and  bj  Him  shall  be 
accustomed  to  comprehend  the  glory  of  Gk)d  the  Father, 
and  shall  reoeiye  conyersation  and  communion  with  the 
holy  Angels   and  unity  of  spiritual  things  in  the  King- 
dom.    Also  [they  are  spoken  of]  those  whom  the  Lord 
will  find  in  the  flesh,  awaiting  Him  firom  Heayen,  and 
haying  suffered  tribulation — ^who  also  shall  haye  escaped 
the  hands  of  the  Unjust  one.    And  these  are  they  of  whom 
the  Prophet  saith.  And  the  forsaken''  shall  be  rrmUipUed  in 
the  earth.    And  as  many  of  the  belieyers  ais  God  hath  pre- 
pared for  this,  that  they  are  made  to  multiply  the  rem- 
nant in  the  earth  and  under  the  Eongdom  of  the  Saiutsi 
and  that  they  minister  to  this  Jerusalem,  and  are  a  King- 
dom in  it,  JereiJliah  the  Prophet  signified,  saying,  Look]^^\ 
around  towards  the  Ea^st,  0  Jerusalem,  and  see  the  gladness 
which  Cometh  unto  thee  from  Ood  Himself.    Behold,  thy  sons 
shall  come,  whom  thou  didst  send  out,  gathered  from  the 
East  even  unto  the  West  by  the  Word  of  that  Holy  one, 
rejoicing  in  the  brightness  which  comsth  of  thy  Ood.    Put 
off,  0  Jerusalem,  the  dress  of  thy  mourning  and  affliction^ 
and  put  on  the  bea/uty  of  that  glory  which  is  of  thy  Ood 
for  ever :   wrap  thyself  in  a  double  garment  of  the  right' 
eousness  which  is  of  thy  Ood :  put  on  thy  head  the  m/itre 

^  derelicti.    The  Translator  gare  alto    remmmt.    E. 


iM  A  New  Jerusalem  on  eoHA. 

Bomi6»  of  everioitmg  glory.  For  Ood  wUl  ehew  ihy.  btighbnM  to 
ihe  whole  qf  her  which  is  under  Heaven.  For  thy  name 
jBhaU  he  called  hy  Ood  Eimself  fdr  ever,  The  Peade  if 
Bighieoueness  and  of  gUrhy  to  Ood  who  careth  for  thee  '• 
Ariee,  0  JeruMole/m,  and  idamd  on  high,  and  look  a/rownd 
towarde  the  Saet,  a/nd  eee  (hy  eons  gaihend  from  the  riir 
ingofthe  Sun  unto  ths  Weei  by  the  Word  qf  Thai  Eoly 
One,  r€J(Aci/ng  in  their  h&ing  so  remembered  of  Ood*  For 
they  went  out  qf  thee  on  foot,  being  led  by  their  enemiee  to 
be  iheire*  Odd  eh>lM  bring  them  in  v/nto  thee,  borne  [bj 
tiiem]  with  ghory,  as  the  Throne  of  a  Kingdom. .  For  CM 
halh  decreed  that  every  high  mountain  ehould  be  humbled, 
a/nd  {he  everlasting  heaps,  and  that  the  valliee  ehould  be 
filed,  to  the  levelling  the  eufface  qf  the  earth,  that  lerael 
may  walk  safely  in  the  glory  of  Ood.  And  by  precept  of 
jOod  the  Woods  have  woven  their  canopiee  for  him,  even 
leradj  yea,  every,  tree  qf  sweet  samowrJ.  For  Ood  wM  go 
hrf&te  wilh  joy  in  the  light  qfHis  brightness  with  the  mercy 
and  justice  which  is  qf  Him* 
A  2.        Now  all  these  J^jitigs,  bding  snoli  M  they  ar^^  (t^aonot 

jHieNew  be  understood  of  things  above  the  Heavens;   (For  Ood 

and  New  saith  he,  vfill  shew  thy  brightness  to  the  whole  of  her  which 
is  under  Heaven  ;J  but  of  the  times  of  the  Kingdom^  when 
the  ^urth  is  agidn  summoned  by  Christ,  and  Jerosalem 
rebtiilt,  after  the  pattern  of  the  Jerusalem  which  is  above, 

lou  zllz.  whereof  the  Prophet  Esaias  saith,  Behold,  I  hxwe  painted 
thy  Walls  upon  My  hands,  a/nd  thou  art  in  My  sight  for 
ever.    And  the  Apostle  also  writing  to  the  Gkdatians  saith 

Gal.  It.  likewifie,  Bui  that  Jerusalem  which  is  aiove  is  free,  which 
is  the  mother  of  us  all;  saying  this  not  as  having  in  his 
mind  some  wakidering  Mon,  or  Virtue  departed  firom  the 
Fleroma>  or  some  ''Pitmictis/'  but  a  Jerusalem  which  is 
delineated  by  hands.  And  the  descending  Upoti  the  new 
earth  was  seen  by  John  in  the  Apocalypse.    For  after  the 

Eer.  zx.  times  of  the  Eingdom,  I  saw,  saith  he,  a  greal  white  Throne 

*  Golenti  t>eot  bat  tliere  is  probably  idcfof,  as  if  dolentit  Devm,  qf  gloty  qf- 

fome  .oorrnptiDn  in  the  Text,     [the  him  ^lat/eart  &od»    B.] 

words  being  intended,  as  Mr.  Harney  f  Odont,  The  Translator  gires  also, 

suggests,  to  represent  the  Greek  (^co^f-  odour.    £• 


The  Judgment.    Hie  New  Jerusalem.  636 

nnd  Him  thai  sat  on  it,  from  whose  faee  earth  a/nd  HMoen 
fled  amxay,  and  there  is  no  place  for  th&m.    And  Hd  pro- 
ceeds to  set  forth  the  detidid  of  the  general  ReBiirrectioti 
and  Judgfment^  saying  that  he  saw  ths  dead,  great  an<2lb.U. 
lesser.    The  8ea,  he  saith^  gave  up  {he  dead  which  she  had  lb.  18. 
in  her,  and  deaih  and  hell  gave  up  the  dead  which  ihay 
had  in  them;   and  the  Books  were  opened.     Tea  and  As  lb.  12. 
Booh  oflAfe  also,  he  saith^  ti^tw  opened,  and  the  dead  were 
judged  out  of  those  things  which  were  written  in  the  Boohs, 
according  to  {heir  worJcs  r  and  death  and  hell  were  cast  into  lb.  14. 
the  lake  of  fire,  the  second  deaih.    Now  this  is  what  is 
called  Odienna^  which  the  Lord  called  eternal  fire.    And  lb.  15. 
if  any  one,  saith  he^  was  not  found  Written  in  the  Booh  of 
Lifi,  he  was  cast  into  the  LaJce  of  Fire.    And  after  this 
he  Baith^  I  saw  a  new  Heaven  and  a  new  earth)  for  the  |b.nd. 
first  Heaven  and  earth  went  away;   also  there  is  no  sea. 
And  I  saw  (he  holy  cUy,  New  Jerusalem^  doming  down  from 
Heaven,  prepared  as  a  hide  adorned  for  her  Husband.    And 
I  heard,  saith  he^  a  great  voice  tmt  of  the  Tlirone,  saying. 
Behold,  the  Tahemach  of  God  is  ^with  m>en,  and  He  shall 
d/well  with  them,  and  they  shaU  be  His  peoples,  and  Chd 
Himself  shaU  be  wUh  {hem,  their  Ood.    And  He  shall  wipe 
away  every  tear  from  their  eyes,  and  Death  shall  be  no 
more,  ncr  grief,  not  crying,  neither  shall  pain  be  any  vfiore, 
for  the  first  things  have  passed  away.    And  Esaias  too  stdth 
the  very  same:   Fat  there  shall  be  a  new  Heaven  and  a^M^lxr. 

17  18. 

new  Earth,  and  they  shall  not  be  mindful  of  thd  forimpT    ' 
ones,  neHher  shall  it  come  into  their  heart,  but  j&y  and 
gladness  shall  they  find  therein.    This  again  Is  what  was 
said  by  the  Apostle,  For  {he  fashion  of  this  world  passeth  \^I{ 
away.    Likewise  also  the  Lord  saith,  ^jMrth  and  Heaven  s/muIl 

'  L    -,  xiii*  81* 

mail  pass  away. 

So  then,  these  passing  away,  the  Lord's  Disciple  John 
saith  that  the  higher  Jeitisalem  descends  upon  the  new 
Earth,  as  a  bride  ado!nied  for  her  husband  j  and  that  this 
is  the  tabernacle  of  Gk>d,  wherein  Gbd  will  dwell  with 
men.  An  Lni^  of  this  Jerusalem  is  HoAi  Jerusalem 
which  is  in  the  former  earth :  wherein  the  Just  rdbiearse 


586  Kcm  vsiU  Uoe,  for  Ood  chtmgeih  not* 

Book  6.  Inoorraptioxi^  and  are  prepared  for  salyation.  And  a  Type 
of  this  Tabernacle  Moses  received  in  the  Monnt:  and  no- 
thing can  be  allegorized^  but  it  is  all  firm  and  true  and 
sabstantialj  which  God  hath  wrought  for  the  froition  of 
righteons  men.  For  as  He  is  truly  Gtoi,  who  raiseth  up 
man;  so  also  man  tmlj  riseth  from  the  dead^  and  not 
in  a  fignre:  as  we  have  shewn  at  such  length\  And  as 
he  tmlj  riseth^  so  will  he  likewise  tmlj  rehearse  incor- 
mption^  and  will  be  increased  and  flourish  in  the  times 
of  the  Kingdom^  that  he  may  be  made  capable  of  the 
glory  of  the  Father.  After  that^  all^  being  made  new, 
he  shall  truly  dwell  ®  in  the  city  of  Gk>d.    For  it  is  said, 

R«^.  xxL  Se  that  sUteth  on  {he  Throne  saith,  Behold,  I  maJce  aU 
things  new.  And  the  Lord  aaith,  Write  it  aU,  for  these 
sayings  cure  faithful  a/nd  true.  And  He  said  tmto  me,  They 
a/re  done.    And  that  with  all  reason. 

•v^^^^v  ^^  since  men  are  reaL  the  plantation  ^  also  of  them 
A  1^  must  be  real ;  yea^  and  it  must  not  go  out  mto  things 
which  are  nt)t,  but  go  forward  in  things  which  are.  For 
it  is  not  that  the  subsistence  nor  the  essence  of  the  Crea- 
tion is  annihilated  (seeing  that  He  who  framed  it  is  true 
and  constant)  but  the  fae^on  of  this  world  passeth  away, 
i.  e.,  in  those  things  in  which  transgression  hath  taken 
place,  for  in  them  man  hath  waxed  old.  And  therefore 
was  this  fashion  made  temporary^  God  knowing  all  be- 
forehand; as  we  have  explained  in  the  preceding  Book; 
and  have  set  forth  as  we  might  the  cause  of  the  forma- 
tion of  the  temporal  things  of  the  world. 

Now  when  this  fashion  has  passed  away,  and  Man  is 
made  young  again,  and  hath  become  ripe  for  incorrup- 
tion,  BO  as  never  more  to  be  susceptible  of  decay  from 

>or,(»^Mi-age^,  there  shall  be  the  new  Heaven  and  the  new  Earth: 
hu  ^ 

waxtng 

M*              ■  a  Deo  faeta^    The  TruBhitor  had  British  Museam  Mbi.    B. 

also,  matUbv  Ood.    E.  «  Syr.    they  thaU  tndfi  dwell,  Jnat 

•  For  at  Hi  it—at  tueh  length.  These  below,  the  Svriac  omiti  the  words,  thi 

words  are  ghren  in  Syriac  by  Mr.  Har-  Lord  and  aU.    E. 

yej  (ii.  461)  firom  a  Ms.  in  the  British  ^  pUmtatUmem.    The  Translator  que* 

M!useum.    E.  ries  cuUuret  Mr.  Hanrey  (ii.  462}  would 

^  Afior  that,  all— And  at  the  Eldert  correct  from  the  Syriac  which  giyea  re- 

toy.   This  whole  passage  is  giyen  in  newal,    E. 

Syriac  by  Mr.   Hanrey  (1.  c.)  from 


Three  degrees  of  bliss :  in  each  we  see  ov/r  Lord.      587 

jn  ihem,  being  new^  shall  man  abide  always  newj,  and  in 
Commnnion  with  Qod.    And  to  shew  that  this  will  al- 
ways oontinuoj  without  end^  Esaias  saith^  For  as  the  new  |m-  IzirL 
Hea/ven  and  the  new  Earthy  which  I  make,  abide  before  Me, 
saith  the  Lord,  so  shall  yov/r  seed  and  your  name  stand. 
And  as  the  Elders  say^  then  also  botii  those  who  are  What  Uit 
deemed  meet  for  the  heavenly  abode  shall  depart  thither^  aay  of 
and  others  shall  enjoy  the  delicionsness  of  Paradise^  and  mesof 
others  possess  the  brightness  of  the  city ;   for  in  every  §J|"  JJm 
place  shall  the  Saviour  be  seen^  according  as  they  who  to  oomA 
see  Him  shall  be  worthy. 

And  that  this  is  the  distinction  of  the  abode  of  those     $  2. 
who   bea/r  fruit,  some  a  hwndred  fold,  some  svxiy,  some  S.  Mitth. 
thirty :  whereof  the  one  sort  shall  be  taken  up  into  the 
Heavens^  the  next  shall  abide  in  Paradise^  others  again 
shall  inherit  the  city :  and  that  on  this  account  the  Lord 
said^  In  My  Father^s  House  wre  mwny  mansions.    For  all  S.  John 
things  belong  to  God^  who  bestoweth  on  all  their  proper 
habitation :  as  His  Word  saith^  that  to  all  distribution  is 
made  by  the  Father^  according  as  each  one  is  or  shall 
be  worthy.     And  this  is  the  couch  with  three  compart- 
ments^ on  which  shall  recline  all  who  feast  having  been 
invited  to  the  marriage. 

That  such  is  the  order  and  arrangement  of  those  who 
are  saved^  we  are  told  by  Elders^  disciples  of  the  Apos- 
tles;   and  that  by  the  aforesaid  degrees  they  advance, 
and  first  by  the  Spirit  ascend  unto  the  Son,  then  by 
the  Son  unto  the  Father;  The  Son  in  process  of  time, 
yielding  up  Bos  work  to  the  Father;    as  also  wa^  said 
by  the  Apostle :    That  He  must  reign,  v/ntil  He  shall  put  l  Cor. 
all  enemies  imder  His  feet.     The  last  enemy  that  shall  be  ae.'    ' 
destroyed  is  death.     (For  in  the  times  of  the  Kingdom 
the  just  man  being  upon  earth,  shall  for  the  future  for- 
get to  die.)     But  when,  saith  he.  He  affirmeth,  'All  things  i\,^  ^7, 
are  subject,*  of  course  it  is  besides  Him  who  subjected  all.  ^* 
But  when  all  things  shall  han)e  been  subdued  unto  Him, 
th&n  the  Son  Himself  shall  be  suhject  unto  Him  that  put 
all  things  under  Him,  that  Ood  may  be  all  in  all. 


688  We  are  made  of  one  Body  wiik  the  SoiT. 

Books.  '    Attentively  then  did  John  foresee  the  first  Besurreo 
^  ^*    tion  of  the  justj  and   their  inheritance  of  the  earth   in 

the  Elingdom:  and  with  one  Voice  did  the  Prophets  also 

prophesy  of  it.    For  this  Lesson  the  Lord  also  tanght, 
s^^u  promising  that  in  the  Kingdom  He  wonid  solemnize  with 

His  Disciples  a  new  mixture  of  the  Gup.    And  the  Apos* 
^^     tie  too  made  profession  that  the  Greatore  should  be  free 

from  the  bondage  of  corruption  into  the  liberty  of  the 

glory  of  the  sons  of  God. 
And  in  all  these  things^  and  by  all^  the  same  God  and 

Father  is  manifested '  who  framed  man^  and  promised  to 

the  Fathers  the  inheritance  of  the  earthy  who  brought 
•"■j*^*  forth*  the  aforesaid  Creation  in  the  resurrection  of  the 


justj  and  accomplisheth  the  promises  to  [perfect] 
Son's  Elingdom:  afterwards^  as  a  Father,  vouchsafing 
lCknr.fi.  those  things,  which  neither  eye  hath  seen,  nor  ear  heard, 
neither  haXh  it  entered  into  tlie  heart  of  ma/n.  For  indeed 
there  is  One  Bon,  'Who  fulfilled  all  the  Father's  Will; 
and  one  race  of  mankind,  in  which  are  fixlly  acoompliah- 
ed  the  mysteries  of  God,  Whom  the  Angels  desire  to  see, 
and  are  not  able  to  trace  out  God's  Wisdom,  whereby 
His  handy-work  is  perfected,  being  made  of  one  Form 
and  Body  with  His  Son:  that  His  offspring,  the  Firsts 
bom,  the  Word,  may  descend  upon  His  work,  i.  e.,  upon 
what  His  Hands  have  framed,  and  may  be  received  there- 
by; and  that  His  work  again  may  receive  the  Word, 
and  ascend  unto  Him,  overpassing  the  Angels;  and  it 
shall  be  made  according  to  the  Image  cmd  Likeness  of 
GOD. 


FRAGMENTS*    OF    LOST    WORKS    OF 

S.    IREN^US, 

BISHOP   OF    LYONS. 


Eusebius  the  Historitti^  in  bia  Eoddsiastic^  "HiBtory,  Book  r  chapi- 
ter 20,  mentions  three  writings  of  S.  Ireneus  thnsi  Agakut  tko$B 
who  at  Rome  were  debusing  the  right  Faith,  Ireiutue  eompoeee  diveree 
EpittUs,  One  he  inscribed.  To  Blastns  on  the  Schism^  another.  To 
ELorinns,  On  Monarchy,  or.  On  God  being  not  tiie  Author  of  evils. 
Fo^"  this  opinion  did  he  appear  to  advocate.  On  his  aoeonnt  again 
when  drawn  away  into  the  error  of  Valentinus,  is  Irenau^  work,  On 
the  Ogdoad,  compiled:  wherein  he  signyies  that  he  khiself  ''has  re* 
oeiyed  the  first  succession  from  the  Apostles/'  Eusebius  then  gives 
these  two  first  extracts. 

Again  chapter  24,  Eusebius  introduces  a  third  fragment  by  saying  that 
S.  Irenseus  in  the  name  qf  the  brethren  through  Odul,  over  whom  he 
was,  set  forth  that  the  Mystery  of  the  Lord's  Resurrection  should 
be  observed  only  on  Sunday,  and  in  very  many  words  besides  duly  ad- 
monishes  Victor  [Bishop  of  Rome]  that  he  should  not  out  o£P  whole 
churches  of  God  which  kept  the  tradition  of  andent  custom,  and 
adds  these  words. 

in  chapter  26,  he  mentions  three  other  writings  of  S.  trenseus^  CoU' 
eermng  knowledge:  To  the  Brother  Marcian,  in  proof  of  the  Apos- 
tolic preaching;  and  a  Book  qf  diverse  disputations,  wherein  he  makei 
mention  qf  the  epistle  to  the  Hebrews,  and  of  what  is  called  The  Wis* 
dom  qf  Solomon,  citing  from  them. 


I  adjure  ihoe  who  Shalt  copy  this  book  by  onr  Lord  Close  of 
Jesus  Christ  and  by  His  glorious  Presence^  whereby  HeSS'o'g-" 
comefch  to  judge  quick  and  dead^  that  thou  collate  what  pJSrinui 

*  The  numbers  are  Mr.  Barry's  in    his  edition. 


540        8.  IreMBotf  early  memoriea  of  8,  Poltfcarp. 

F&Ao-  thou  hast  copied  and  amend  it  with  all  care  to  the  copy 
whence  then  didst  transcribe.  Thou  shalt  likewise  copy 
this  adjuration  and  put  it  in  thy  transcript. 


n 

Fnmi  These  doctrines^  Florinns^  (to  speak  sparingly)  are  of  no 

Floriniu  sound  mind :  these  doctrines  are  dissonant  to  the  Church 
^!,t^  and  invest  with  the  deepest  impiety  those  who  assent 
to  them:  these  doctrines  not  even  the  heretics  who  are 
without  the  Church  ever,  durst  set  forth :  these  doctrines 
the  elders  which  were  before  usj  who  were  pupils  too 
pf  the  Apostles^  delivered  not  unto  thee.  For  I  saw  thee^ 
when  I  was  yet  a  child^  in  Lower  Asia  with  Polycarp^ 
and  thou  wert  in  stately  position  in  the  royal  palace  and 
studying  to  approve  thee  to  him.  For^  I  recall  rather 
what  happened  then  than  what  are  more  recent  (for  what 
we  learnt  from  our  very  childhood  grow  on  with  our  soul 
and  are  a  part  of  it)  so  that  I  can  even  tell  the  place 
where  the  blessed  Polycarp  used  to  sit  and  converse  and 
his  goings  forth  and  comings  in  and  the  manner  of  his 
life  and  the  form  of  his  body  and  discourses  that  he  used 
to  make  to  the  people^  and  his  intercourse  with  John  how 
he  would  tell  of  it^  and  that  with  the  rest  of  those  who 
had  seen  the  Lord^  and  how  he  would  recount  their  words: 
and  concerning  the  Lord  what  things  they  were  which  he 
had  heard  from  them  both  as  to  His  mighty  works  and 
His  Teaching,  as  Polycarp  having  received  them  from  the 
eye-witnesses  of  the  Life  of  the  Word,  used  to  recount 
them  consonantly  to  the  Scriptures.  These  things  did  I 
then  too  by  the  mercy  of  Ood  which  was  upon  me  hear 
diligently,  noting  them  not  on  paper  but  in  my  own  heart 
^ywiietms  and  ever  by  the  grace  of  God  do  I  ruminate  them  aright^. 
And  I  can  protest  before  Gt>d  that  if  the  blessed  and 
Apostolic  Elder  had  heard  any  such  thing,  he  would  have 
cried  out  and  stopped  his  ears,  and  as  he  was  wont,  say- 

^   See  in  Dr.   Piuey's  The  Real    Cliuroh,  p.  820. 
Presence  the  Doctrine  of  the  Ancient 


Diversity  in  the  LeTdenfaat  <md  in  Easier.  541 

ing,  "0  good  Godj  unto  what  tTmes  Iiast  Thou  reserred 
xne  that  I  should  endure  these  things/'  would  have  fled 
even  the  place  where  sitting  or  standing  he  had  heard 
such  words.  And  fi^om  his  epistles  too^  which  he  used 
to  write  either  to  the  neighbouring  Churches  confirming 
thein>  or  to  any  of  the  brethren,  admonishing  them  and 
urging  them,  can  this  be  shewn. 


m 


Not  only  respecting  the  day  is  the  dispute,  but  also  From  hu 

Letter  in 


name 


as  to  the  manner  itself  of  the  fast.  For  some  think  that  the 
they  ought  to  fast  one  day,  others  two,  others  even  more,  Qg^^Ji^ 
others  forty;  they  measure  their  day  by  the  hours  of  day^Ch^rchee 
and  night.  And  such  the  diversity  of  those  who  observe  Biihc^  of 
it,  a  diversity  taking  place  not  now  in  our  time,  but  long 
before,  in  the  time  of  those  who  were  before  us,  they 
who  did  less  exactly  (as  it  seems)  govern,  having  handed 
down  their  own  simple  Gtnd  private  habit  to  the  succeed- 
^g  generation.  And  none  the  less  both  all  these  were 
at  peace,  and  we  are  at  peace  one  with  another,  and  the 
diversity  of  the  fast  commends  the  concord  of  the  fiuth. 
....  And  the  elders  before  Soter,  who  were  over  the 
Church  which  you  now  rule,  Anicetus  I  mean  and  Pius 
and  Hyginus  and  Telesphorus  and  Xystus,  did  neither 
themselves  observe  nor  committed  to  their  successors. 
And  no  less  were  they  who  did  not  keep  it  at  peace  with 
those  of  the  parishes  in  which  it  was  kept,  coming  to 
them,  albeit  the  observance  was  contrary  to  those  who 
observe  not,  and  never  were  any  because  of  this  put  forth. 
Yea  the  elders  themselves  who  were  before  you  who  them- 
selves did  not  keep  it  used  to  send  the  Eucharist  to  those 
of  the  Parishes  who  observe  it.  And  when  the  blessed 
Polycarp  was  staying  at  Home  in  the  time  of  Anicetus 
and  they  had  little  differences  with  one  another  on  some 
other  matters,  straightway  they  made  peace,  not  caring 
to  wrangle  on  this  head.    For. neither  could  Anicetus  per- 


642  8.  Poh/earp.    Will  of  God  created  w. 

Frao-  Isuade  Polycarp  not  to  keep,  in  that  with  John  the 
«  0vy8i^  oiple  of  onr  Lord  (md  the  rest  of  the  ApoatleB  with  whom 
^^♦•'^  he  lived  •,  he  had  ever  kept  it,  nor  yet  did  Polycarp  -pesr^ 
soade  Anioetiu  to  observe  it,  who  said  that  he  ought  to 
hold  the  cnstom  of  the  Elders  who  were  before  him*  And 
these  things  being  so,  they  commnnicated  with  onQ  ano<» 
ther,  and  in  the  Chorch  Anlcetns  yielded  the  Eacharist 
to  Polycarp,  out  of  reverence  that  is,  and  they  departed 
in  peace  from  one  another,  bolih  those  who  observed  and 
those  who  observed  not  having  the  peace  of  the  whole 
Church. 

IV 

VromUa      Wherein  a  man  is  able  to  do  good  to  his  neighbours 
Vietor,     and  doth  it  not,  he  will  be  deemed  alien  from  the  love 


efSS:  of  the  Lord. 

Coiif.iL 

664.ed.  17- 

Par.  1076.  ^ 

Mazimus  Conf.  (opp.  ii.  1^2  ed.  CombefiB.  Par.  1676)  quotes  this  from 
St.  IrenKUB'  treatiM  to  Demetrius,  Deacon  of  Vieiine,  On  the  Faith, 
which  (he  says)  commences,  "Seeking  God,  hear  David  saying/' 

The  Will  and  Operation  of  God  is  the  creatiye  and 
providential  cause  of  every  time  and  place  Gtnd  age  and 
every  nature.  The  reason  that  is  in  ns  is  the  will  of  the 
■«^t^  intellectual  soul,  as  being  its  self-actuating'  power.  Will 
is  the  mind  desiring  and  desire  thinking,  inclining  itself 
to  the  object  of  its  desire. 

VI 

Framm  God,  in  that  He  is  immeasurable  and  Creator  of  the 
work  world  and  Almighty,  by  His  WiU  immeasurable  and  crea- 
tive of  the  world  and  Almighty,  and  by  a  new  result, 
mightily  and  efficaciously  caused  that  the  whole  fulness 
pf  those  things  which  have  been  bom,  should  come  to 
the  birth,  when  before  they  were  not;  whatever  usmBlj 


NokneeldngcUEastera/ndPentecosL  TheArk(iiyp^ofOBVdBT;li4IS 

does  not  fall  under  the  power  of  sight,  and  that  which 
is  subject  to  sight.  And  therefore  He  contains*  them  all 
and  brings  them  to  their  own  proper  end  unto  which  they 
were  raided  up  and  bom,  which  is  in  no  wise  changed  in- 
to other  than  what  it  was  before  by  nature*  For  this  be- 
longs to  the  operation  of  Qod,  not  merely  to  go  forward 
into  infinity  of  mind  ^  or  even  to  outpass  understand-  *  tmrnu 
ing  ^,  reason  and  speech,  time  place  and  all  age,  but  also '  mentem 
to  Qverpaas  essence  and  fulness  or  perfection. 


vn 

Not  bending  the  knee  on  the  Lord's  Day  ^,  is  a  symbol  y*  e^ 
gf  the  Hesurrection,  through  which  by  the  grace  of  Christ  Day 
we  were  freed  both  firom  our  sins,  and  from  death  which 
was  in  Him  put  to  death.    From  apostolic  times  did  thia 
custom  take  its  beginning,  as  says  the  hoi;  Irenseus  Mar- 
tyr and  Bishop  of  Lyons,  in  his  discourse  on  Easter,  where-  From 
in  he  makes  mention  of  Pentecost  too,  wherein  we  bend  on  Easter 
not  the  knee,  since  it  is  of  equal  account '  with  the  Lord's  ,1^^^ 
day,  according  to  the  reason  g^yen. 


vni 

In  Latin^  in  Leontins  of  Byzantium^  Lib.  1  against  Nestorias  and 
Eutyches  in  €rallandi«  BibL  vet.  Pair.  t.  zii.  669.  Massuet  says  that 
the  Greek  Ms.  3961  of  the  Royal  Libraiy^  Paria  has  it«  with  the  head- 

'  ing,  Agamtt  ValmtinuB,  See  the  same  extract  t>elow9  (p.  658)  from 
the  Syriao,  with  the  note  giving  Grammaticiis'  citation  of  it  Dnder 
the  same  title  and  Severas*  strenuous  contradiction  of  the  title :  also 
Severus*  statement  that  the  closing  words  qf  the  natures,  are  a 
misquotation  of  the  heretics. 

For  as  the  ark  was  overlaid  within  and  without  with 
pure  gold,  so  was  the  Body  of  Christ  too  pure  and  trans- 
lucent, adorned  within  by  the  Word,  guarded  without  by 
the  Spirit,  that  of  both  might  be  shewn  the  illustrious^ 
ness  of  the  natures. 


Frao- 

MEIITI. 


544    Merey  God's.     Our  Lesson  to  die.     We  shaU  rise. 


IX 

From  St.  John  Dam.  Pandlda  Sacra  Ut  O  tit.  iz.t.  ii.  630  ed.  Leqaieii. 
It  is  repeated  again  in  ^b.  Uarvefu  edition,  as  XLI,  from  the  Vati- 
can Ms.  1553  which  giyes  the  title  From  his  oonstitationBy  lie  tut 

Sutmi^cuy,  miless  this  be  an  enor  fcnr  itc  tmt  ScoX^fm^  From  tha 
Disputations. 

Speaking  ever  well  of  the  worthy^  never  ill  of  tiie  un- 
worthy, we  too  shall  attain  the  glory  and  kingdom  of 
Qod. 


From  the  same.  Lit.  v,  tit.  iy.  (iL  637). 

It  belongs  and  beseems  Gbd  of  a  tratb,  to  be  graoions, 
U>  be  mercifdlj  to  save  His  own  works^  even  tbongh  they 
Ffc         be  borne  down  nnto  peril  of  destruction:  for  with  Him 
(says  he)  there  is  mercy. 

XL 

From  the  the  same.  Lit.  X  tit.  iy  (ii.  724).  The  Editopr  says  that  one 
of  his  Mss.  cites  this  as  From  the  Disputations :  cf.  the  mention  of 
EiisebiuB  aboye  (p.  539),  to  which  Lequien  refers. 

The  work  of  a  Christian  is  nought  else,  save  to  study 
to  die. 

xn 

We®  therefore  believe  that  our  bodies  too  will  rise.  For 
even  though  they  decay,  yet  they  perish  not,  for  their  re- 
mains earth  receives  and  keeps,  like  seed  nourished  and 
combined  with  the  richer  soil.  Again  like  bare  grain  it 
is  sown,  and  by  the  command  of  God  Who  created  bloom- 
ing, is  it  raised  clothed  and  glorious,  not  before  it  die  and 

•  This  extract  if  prderred  bj  S.  John  Halloix  first  edited  it  in  hie  Eodea. 
Dunasoene,  in  hii  Parallela  Sacra  in  Orient.  Script,  t.  ii.  496.  SeeLeQnien** 
the  Rupefticaldine  Ms.  which  giives  thii  mention  of  this  Mi.  t.  ii.  780;  and  like- 
work  mller  than  the  Vatican  Codex  wise  his  mention  of  the  extract  itself 
firom  which  Le  Quien  edited  the  work,  under  lit  A  tit.  74  (ii.  709). 


BeswrrecUon  of  bodies.  Holy  BtichdriH,  AbsHnence.  645 

is  dissolyed  and  commingled  with  earth :  thus  have  we  be- 
lieved and  not  idly  the  resurrection  of  the  body.  But  eren 
though  it  be  for  a  season  dissolved  by  reason  of  the  diso- 
bedience at  the  beginnings  it  is  put  in  the  smelting  place 
of  the  earthy  again  to  be  re-formed^  not  this  decaying 
body  bat  pore  and  decaying  no  longer;  since  to  each  body 
will  its  own  sonl  be  given  back^  and  the  soul  dad  here- 
in will  not  monrn  but  will  rejoice^  abiding  pnre,  habiting 
with  a  spouse  upright  coid  not  treacherous  ^^  in  all  things  *lriM- 
having  with  all  ,  •  .^  mH  receive  .  •  •  will  receive  the  ^ 
body  not  changed^  neither  removed  from  passion  or  dis- 
ease^  nor  glorious^  but  as  they  died^  in  sin  or  in  righteous- 
ness :  and  such  as  they  were^  such  will  they  put  them  on 
when  they  live  again^  and  such  as  they  were  in  unbeliefj 
such  will  they  faithfully  be  judged. 


xm 

For*  the  Qreeks  seizing  the  slaves  of  Ohristian  Catechu- 
mens^  then  torturing  them  that  so  they  might  learn  from 
them  some  secret  thing  respecting  the  OhristianSs  these 
slaves^  not  being  able  to  speak  what  should  please  those 
who  were  torturing  them^  except  as  &r  as  they  had  heard 
from  their  masters^  that  the  Divine  Communion  is  the 
Body  and  Blood  of  Christ :  they  supposing  that  it  was 
really  flesh  and  bloody  told  this  to  those  who  inquired. 
But  they  immediately  on  learning  that  this  was  a  sacred 
rite  of  the  Christians,  both  sent  word  of  this  to  the  other 
Greeks,  and  tried  to  compelby  torture  the  martyrs  Sanc- 
tus  and  Blandina  to  confess  it.  To  whom  Blandina  well 
and  courageously  answered,  How  (said  she)  catdd  they  en* 
dure  sttch  things  who  for  religious  discipline  absta/in  even 
fron^  la/wful  meeds  t 

*  Then  it  a  blank  in  tha  Mi.  whicli    tract  it  gtvea  in  peonine^ni^  Catena, 
haa  pieteryed  u  " 
ed  when  the  001 

wordt  in  the  Bd  . ,    ^.  ,      . 

thej  hare  watted  away.  he  will  htwe  it  uaetiv  on!  ^  what  wai 

•  Thit  trantlation  it  from  Dr.  Putey't  written  by  Irenmu  Bishop  ^f  Lyont  In 
book  on  The  Real  Pietenoe.the  Doctrine  (kMea  aboMi  SamOiu  mid  BUrndbM^ihtfl 
of  the  Early  Church,  p.  824.    The  ex-    art  Mijfy. 

N  n 


546  .  27^6  acrpenVs.ci'afl. 


Frao- 

MBMTB. 


XIV 

'  How^  were  it  possible  that  the  serpent  who  was  created 
by  Grod  without  speech  and  understandings  should  as  one 
i*easonable  and  endowed  ^Hth  speech  say  anything  f  If 
of  his  own  power  he  gave  to  himself  speech  and  discern- 
ment and  uiiderstanding  and  reply  to  those  things  which 
were  spoken  by  the  woman^  then  every  serpent  too  is  not 
hindered  from  doing  this  :  but  if  again  they  shall  say  that 
by  Divine  counsel  and  oeconomy  did  this  one  speak  with 
human  voice  to  Eve^  they  make  Gt)d  the  author  of  sin. 
Nor  yet  were  it  possible  for  the  wicked  devil  to  give 
speech  from  not  being  into  being  to  nature  unendowed 
with  speech:  since  then  would  he  never  have  ceased. dis- 
coursing in  guile  to  men  and  deceiving  them  by  means  of 
serpents  and  wild  beasts  and  birds.  Whence  being  a  wild 
beast  too^  heard  he  the  command  given  by  God  to  the 
mui  and  to  him  alone  nlysticallygiven^  when  not  6ven 
the  woman  herself  had  learnt  it  f  Why  fell  he  not  foul 
of  the  nuui  rather^  not  of  the  woman  f  And  if  you  should 
«ay  that  he  attacked  her  as  the  weaker;  oh  the  contrary 
she  was  clearly  the  more  valiant^  as  her  husband^s  Kelp- 
meet  in  the  transgressing  the  commandment.  For  ^e 
alone  by  herself  withstands  the  serpent  and  after  a  sort 
of  withstanding  and  contention  did  she^  overcome  by  guile^ 
eat  of  the  tree^  but  Adam  not  a  whit  striving  or  contra- 
dieting,  partook  of  the  fruit  that  was  given  him  by  his 
wife,  which  is  an  argument  of  utter  weakness  and  un- 
manly mind.  For  the  woman  thrown  in  wrestling  by  the 
daemon,  is  pardonable,  but  Adam  worsted  by  a  woman 
will  be  unpardonable,  as  having  received  the  command- 
ment face  to  face  from  Ood.    For  the  woman  having  heard 

'  The  following  extract  is  from  Ana-  For  he  disputing  against  the  heresiarth 

•tasius  of  tiie  Convent  of  M^unt  Sinai  qf  the  abominable  Ophites,  says:  The 

in  Ilia  Spiritual  Meditatione  on  the  Crea-  editors  of  S.  Irensens  very  much  doubt 

tion :  it  is  extant  in  a  Latin  Version  in  its  being  really  hia,  aAd  the  words  about 

the  Bibl.  Max.  Vet  Pat  c.  ix.  910 :  eating  or  not  eAHng  seem  dedslTe  of  its 

Massuet  published  it  from  a  Greek  Ms.  spunousness. 
Anastasius  introduces  it  with  the  words, 


Tlie  serpent.    Balaam' e  prophecy  of  Hie  loiter  days.  547 

of  the  command   from   Adam^  was  lightly  disposed  to- 
wards it,  either  as  not  being  counted  worthy  that  Gbd 
should  speak  to  her  too,  or  even  as  doubting,  haply  sup- 
posing 4ihat  the  commandment  was  given  her  by  Adam 
from  his  own  self.     The  serpent  found  her  apart  by  herself 
that  he  might  be  able  to  commune  with  her  privately. 
And  seeing  her  eating  of  the  trees  or  not  eating,  he  ob- 
tained her  (Bating  of  the  tree.    And  if  eating,  it  is  clear 
that  it  was  as  being  in  a  body  subject  to  decay :   for  all 
ih&i  entereth  into  the  monih  passeth  into  the  dra/ughi,    IfS.  Mtttlu 
then  subject  to  decay,  clearly  also  mortal.     If  mortal,  no 
longer  was  that  voice  of  Qod  a  curse  or  a  sentence  which 
saith  to  the  man.  Dust  thou  oH  a/nd  unto  dust  shalt  thou^^*  uL 
return,  as  the  truth  of  facts  is.     But  if  again^the^*  sec- 
pepti  tokH  ftp  the  womao^jnt  pntiTig.  how-xtid'  hd^brmg 
over  to  the  tayiig^of-fbodrhw--4hftfe_ha^.  nev^p-  eateirr 
And  who  was  it  who  told  this  murderous  miscreant  4ier- 
pent  that  the  sentence  of  Ood  upon  them  of  death  would 
not  come  to  pass,  of  God  who  said.  In  the  day  that  ye  eat  I^«  H*  17. 
ye  shall  swrely  die :  and  not  only  so  but  that  along  with 
the  .  .  .  .  s  the  eyes  also  of  them  would  be  opened,  which 
before  saw  notf  with  the  said  opening  making  an  entry 
for  death. 

XV 

The  fragments  which  follow  are  chiefly  from  Mea.  Catenae  on  portions 
of  the  Old  and  New  Testament :  many  are  also  extant  in  the  Catena 
on  the  Octateuch  and  Historical  Books  published  at  Leipzig  in  tho 
year  1771. 

These  ^  things  Balaam  uttering  long  ago  in  enigpnas  was 
not  acknowledged,  and  now  Christ  present  and  fulfilling 
them  was  not  believed ;  whence  he  foreseeing  imd  marvel- 
ling saith.  Ah,  ah,  who  shall  live  when  Ood  orders  these  Num. 
things  f 

V  M^^ta.  which  is  apparently  a  cor-  translates  9«otfmor<0  earehai, 

ruption.    Massuet  comectured  hBww-  ^  This  is  extant  in  the  Leipcig  Catena, 

el(f^  Mr.  Harrey  &irX»^(a.    The  Latin  t.  i,  col.  1848. 
Translator  in  the  Bibliotheca  Maxima 

N  n  2 


548  DefuierofMrny.    Our  Lotd^a  typ^. 


XVI 

Having^  anew  gone  throngli  the  Law  to  the  generation 
which  came  after  those  which  were  destroyed^  in  the 
wilderness^  he  teaches  carefully  Deateronomy^  not  as  giv- 
ing another  Law,  besides  that  of  old  appointed  to  their 
fiithersj  but  summing  up  this  very  one :  that  hearing  what 
befell  their  fibthers  they  might  fear  God  with  all  their 
heart. 

XYH 

From^  whom  Christ  was  fore-typified  and  acknowledged 
and  bom :  for  in  Joseph  He  was  fore-typified,  ficom  Levi 
and  Jadah  He  was  bom  after  the  flesh  as  King  and  Priest, 
through  Symeon  He  was  acknowledged  in  the  Temple, 
^Jirn.  through  iZabulon  He  was  believed  on  among  the  Gentiles,  as 
iMuiz*  1.  the  Prophet  saith.  The  La/nd  of  Zabulon,  through  Benjamin 
(Paul)  He  preached  unto  all  the  world  was  glorified. 

xvm 

ef.  fnpn      And"*  this  not  idly,  but  in  order  that  through  the  number 

fndm     of  the  ten  men,  he  might  be  shewn  to  have  Jesus  y^th  him 

^*^*      as  his  helper.    [As^  being  not  in  accord  with  them  and  not 

choosing  to  communicate  in  what  they  idolatrously  were 

doing  they  bring  a  charge  against  him,  for  Hierobaal  is 

called  the  tribunal  of  Baal.] 

XIX 

Num.  Take  to  thee  Jesus  the  son  ofNwn.    For®  it  was  right  that 

*  Moses  should  bring  forth  the  people  out  of  Egypt,  but  that 

>  Ezttnt  in  the  Leipzig  Catena  t.  i,  on  the  two  following  reraei,  and  anonj- 

col.  1421.  moos.    It  cannot  be  S.  Irenanu^,  for  it 

k  I  hare  add^ted  the  reading  iygpif^^-  it  a  mere  common-place  comment  on 

vovs  of  the  Leipzig  Catena  for  the  ami-  the  worda.    Massnet  (i.  846)  gives  the 

pie  word  jfpiifUrovt.  former  part  only.    The  Leipzig  Catena 

^  Extant  m  the  Leipzig  Catena,  t.  i,  sivei  &<n;/i^^iwforthe  Arj^  ^vfi^itrovin 

col.  1587*  Mr.  Hanrey,  which  should  apparently 

»  Extant  in  the  Leipzig  Catena  t  li.  be  in  one  word,  inroavfi^rw, 

col.  166.  o  Extant  in  the  Leipzig  Catena,  t.  I. 

a  Thia  latter  paraffraph  ia  extant  in  ool.  1864. 
the  Leipzig  Catena,  1.  c,  at  a  comment 


Joshua'  a  type,     Balqcm,,     God  fmdia/ngvrig.        549 

JesuB  should  bring  them  into  their  inheritanoe,  an^  that 
Moses  as  the  Law^  should  receive  rest^  Jesns  as  the  word 
and  the  nnlying  type  of  the  Hypostatic  Word  dionid  speak 
to  the  people;  and  that  Moses  should  give  manna  as  food  to 
the  fibthers.  but  Jesus  the  new.  even  now  a  first-fimit  of  Joi.t.ii. 
life^atype  of  the  Body  of  Christy  as  saith  the  Scripture  too, 
that  then  the  Lord's  manna  oeasedj  after  the  people  had  I1».  is. 
eaten  com  from  the  land. 


Thcu  shaU  not  go  with  them  neither  shalt  {hou  awrse  the  ^^** 
people.  He  '  speaks  in  a  figure,  not  of  the  people,  for  they 
were  all  oyerthrown,  but  on  account  of  the  foreshown 
Mystery  of  Christ.  For  since  He  was  to  be  bom  of  the 
fisbthers  according  to  the  flesh,  the  Spirit  afore  instructs 
the  man,  lest  going  forth  in  ignorance  he  should  curse  the 
people,  [Not  4  as  though  a  curse  avaSeth  ought  against 
Qod's  Will,  but  for  a  token  of  the  providence  of  God 
which  He  had  towards  them  because  of  their  fore&thers.} 

XXI 

And  this  mem  was  ridmg  vpon  his  ms.  The  ass'  em-  lb.  2S. 
braced  the  type  of  the  Body  of  Christ,  whereon  all  men 
resting  from  their  toils  are  borne  as  on  a  chariot.  For 
the  Saviour  took  the  burden  of  our  sins.  But  the  Angel 
whg'  appeared  to  Balaam  was  the  Word  Himself,  and  He 
had  in  Hie  Ecmd  a  Sword,  to  wit,  the  Authority  which  lb.88. 
He  held  from  aboye. 

xxn 

Ood  is  not  as  man.    He*  shews  that  all  men  oTianging  lb.  xzffi. 
their  purpose  lie,  God  not  so,  for  He  ever  abideth  True,    * 
performing  whatsoever  He  w^ 

F  Extant  In  the  Le^iig  Cateoa,  t  L  suet,  nor  yet  in  Combefli,  BibL  Gr« 

1822.  Patr.  Anot.  Nofliiimnm,  i.  209. 

4  Thie  part  li  (and  doabtleei  riflihtbr)  '  Extant  in  Leipslff  Catena,  t.  L 1824. 

A  separate  and  anonymoua  acholion  In  ■  E^ctant  in  Leipng  Catna,  U  ISSfi^ 
the  Leipsig  Catena.    It  it  not  in  Mat- 


550  The  Lard's  vengeamee.    Sampson. 

Frao- 

»«"»••  XXlll 

Num.  ^^  render  vengeance  from  {he  Lord  to  Mtdian^    For*  he 

^DoL  8.  tliat  no  longer  tspeaketh  in  the  Spirit  of  6od^  hnt  against 
God's  Law  setteth  up  another  law,  that  of  fornication^ 
will  np  longer  be  aocounted  as  a  Prophet,  but  as  a  sooth- 
sayer: for  he  not  abiding  in  the  commandment  of  Qtod, 
received  meet  reward  of  his  evil  machination. 

XXIV 
Enow^  that  every  man  is  either  empty  or  full.  For  if  &c. 


Juaget  The  lad  therefore  ^  which  led  Sampson  ^  the  hand  will 
^^^^  tjrpify  John  Baptist  who  points  out  to  the  people  fiedth 
to  Christ-ward.  The  house,  wherein  they  were  gathered, 
is  the  world  wherein  dwelt  alien  and  unbelieving  nations 
which  sacrifice  to  their  idols :  the  two  pilldrs  are  the  two 
Testaments.  Sampson  therefore  leaning  on  the  pillars, 
is  the  people  when  taught  acknowledging  the  Mystery  of 
Christ. 

XXVI 

2  Kingi  And  the  num  *  of  Ood  said,  Where  fell  it  ?  and  he  shewed 
him  the  place.  And  &0  cut  down  a  stick  a/nd  cast  it  in 
thither  and  the  iron  did  float.     This  was  a  token  of  the 

*  Extant  in  Leipxijg  Catena,  i.  1881.  his  Creator,  reoeiTe  not  Jesna  Cbxist  tli« 

▼  Ma»uet  who  gires  referenoea  to  Life,  know  not  the  Father  whidi  ia  ii| 

most  of  the  fragmenta,  oould  not  find  Heairen:  if  he  lire  not  according  to 

out  from  what  source  Combefls  ( Auct.  reason,  according  to  the  Heavenly  Law, 

NoTissimnm.  i.  800)  who  collected  from  be  not  sober-minded^  act  not  uprightly : 

Catenae,  haa  got  tnia.    It  ia  extant  in  — snoh  an  one  is  void :  bat  it  he  have 

tiie  Leinzig  Cateni^  L  818,  under  the  received  God  Who  says,  JwUl-dwgU  ht 

name  of  Oriffen :  and  De  la  Rue^  Ori-  them  tmd  iealk  in  them  and  will  be  their 

gen's  Editor  has  given  it  as  his  m  his  Ood,  this  man  is  not  void  but  ftill. 
works,  t.  ii.  128,  among  fragmenta  coU       ^  Extant  in  the  Ldpxig  Catena,  iL 

lected  by  the  same  Conaoefis,  from  Paris  £80. 

Mss.,  i.  e..  Catenae.    Probably  Com-       *  This  was  published  frtim  a  Ms.  in 

befis  found  S.  Iren^ns*  name  affixed  bjr  the.  Library  at  Paris:  the  Ldpxig  Ca- 

mistake  in  a  single  Ms.    The  whole  tena  has  it  (u*  851)  but  its  Editor  took 

Sassage  if,  Know  that  e^mr  man  ia  ei-  it  not  out  of  his  Mss.,  but  oul  of  the 

ler  einp^r  or  full:  for  if  he  have  not  published  Edition  of  S.  Irenaras. 
the  Holy  Ghost,  have  no  knowledge  of 


Tlie  Beswrrection  through  Cssisr.    The  axe :  the  seed.  551 

lifting  np  of  sonls  throngli  the  wood^  whereon  He  sufr 
fered  who  is  able  to  lift  np  sools  which  follow  His  up- 
ward Ascent.    Whereof  that  too  was  an  indication^  viz,, 
that  many  souls  ascended  and  were  seen  in  their  bodies,  «^.***^' 
along  with  the  descent  of  the  Holy  Soul  of  Christ.     For  ^%  »• 
as  wood  most  light  went  under  water,  iron  most  weighty  ®^  ■JP'* 
did  float,  so  by  the  union  of  Gt)d  the  Word  which  was 
united   to   flesh  by  a  Natural   and  Personal  Union, '  the 
weighty  and  earthy  was  borne  up  by  the  Divine  Nature 
into  the  heavens,  immortalised  after  the  Resurrection. 

XXVII 

The  7  Gospel  according  to  Matthew  was  written  to  Jews, 
for  these  were  longing  all  exceedingly  for  Christ  of  the 
seed  of  David.  But  Matthew,  having  the  same  longing, 
yet  more  powerfully,  was  zealous  in  all  ways  to  give  them 
proof  that  Christ  was  of' David's  seed :  wherefore  he  al- 
so began  from  His  generation. 

xxvni 

The  axe  at  the  root,  he'  says,  rousing  unto  the  acknow-  ib. 
lodgement  of  the  truth  and  purging  by  fear  and  prepar-  *"'     ' 
ing  to  bear  fruit  good  and  in  his  season. 

XXIX 

See*  the  grain  of' mustard  seed  shewn  by  the  parable  g.  Luke 
and  the  Heavenly  Word  sown  like  seed  in  the  world  as  *"*•  ^^' 
in  a  field,  having  in  it  -  the  redness  and  pungency  of 
strength :  for  He  was  preached  Judge  of  the  whole  world. 
He  hidden  in  the  heart  of  the  earth  in  a  tomb  aiid  after, 
three  days  bom  a  most  mighty  tree,  did  spread  out  His 
branches  unto  the  ends  of  the  earth,  whence  the  12  Apos- 
tles springing  ^  goodly  branches  and  blooming,  became  •  ypoKi'i^- 

amts 

f  Extant  in  Ppssinut*  Catena  on  8.       *  Extant  in  Dr  Cramer,  Catena  dn  S. 
Matthew  p.  3.     '  Luke,  p.  108. 

'  Extant  in  the  same  Catena  p.  89. 


562  JfoMf.    MiUter  not  vnoriginaie. 

Fbao-     shelter  to  the  Gbntiles  as  fowls  of  the  heayezij  under  whidi 
^"""^    bonghs  all  sheltered^  like  birds  gathered  under  the  nest^ 

partook  of  the  sustaining  and  hearenlj  food  which  pro- 

oeedeth  from  them. 

XXX 
belongs  to  Book  HI.  xviii.  7.  as  ICr.  Hanr^  notes. 

XXXI 

AttL  &  Josephns  says  ^  that  while  Moses  was  being  brought  up 
in  the  Palaoe^  he^  appointed  General  against  the  JSthio- 
pians  and  oyercomingj  married  that  king's  daughter^  see- 
ing that  of  her  longing  for  him  she  betrays  the  dtj  to 
hinh 

XXXII 

Rom  anolher  Book  of  1110010110  the  Gompflflr 
On  matter  being  not  originate. 

Since®  certain^  moved  I  know  not  whence^  take  away 
the  creatiye  power  of  God  up  to  ^  the  half^  saying  that  He 
is  the  cause  only  of  the  quality  of  matter  %  saying  that 
matter  itself  is  inoriginate^  come  let  us  ask  them  what 

\KeTe  a  Una  has  been  half  cut  away  at  the  top 

of  the  page  m  the  Jlf«.]  immutable.  Matter  therefore  is 
immutable.  If  matter  be  immutable^  and  the  immutable 
does  not  change  its  quality,  the  world  is  not  created  of  it. 
Whence'  it  appears  to  them  a  thing  redundant  that  Cbd 


k  from  •  l^eoDA  Bfs,^  Mr.  Harregr   ibL  878. 
alM  ppinta  ont  that  it  is  ia  •  CambridM       '  In  die  Greek  m  printed  Zf  if  suds. 
Mi:  it  it  ileo  extant  in  the  Ldpng   take  for  l{. 

Catena  (L   1289)   as   an  anonymons    •  •  rtp}  txsiw  ought  to  be  vm}  <H^r 
piece,  its  editor  refert  it  to  Proobpias,    HXifi'. 

Dnt  Prooopins  ad  loo.  dtes  Josephns  *  8<'  again  is  printed  in  the  Edd.  for 
rather  dinerenthr.  The  next  piece  I  ^  and  at  the  end  of  the  sentence,  tbo' 
hare  omitted,  ft  is  from  Theodoret,  paper  being  woxn.  jkot*  odr^s,  not  Jcce?^ 
Quaestio  .28  in  Nnmeros.  oMiw  (Mr.  Coxe  Undly  tells  me)  Is  the 

•  MaMnetprintedthi8(p.848)oatof  real  reading  of  the  MsT 
the  Bodleian  Ms.  Misc.  20,  [olim  8011 J 


H.  BapHam  shewn  in  Naaman,  in  Elieha  the  Beewrreetion,  558 

8honld  impose  qualities  oti  matter^  seeing  that  matter  is 
not  recipient  of  cliange,  being  inoriginate.  Again  if  mat- 
ter be  inoriginate^  it  hath  foil  sorely  been  endowed^  with 
a  certain  quality  and  that  immntable^  it  will  not  be  re- 
cipient of  further  qualities,  nor  will  the  world  have  been 
made  of  it;  and  if  the  world  be  not  made  of  it,  it  puts 
Gt>d  utterly  outside  of  creating  \ 


xxxm 

And  dipped'^,  he  says^,  w  Jordan  seven  times*  Not  insKinff 
vain  in  old  time  was  Naaman  being  a  leper  baptised'  and^i  J|^_ 
cleansed,  but  for  our  information,  who  being  lepers  in  our  ^j^?[^ 
sins  are  cleansed  by  the  holy  water  and  Invocation  of  the  ^tU, 
Lord,  from  our  old  transgressions,  as  new  bom  children  S^SiMi 
ispiritually  regenerated,  as  the  Lord  too  saith,  JExcept  as/John 
mem  he  lorn  of  water  and  of  the  Spirit,  he  cannot  enter  ^^ 
into  the  Kingdom  of  Hewoen. 

xxxnr 

If  ^  the  body  of  Elisha  itself  dead  raised  a  dead  man,  SKii«i 
how  much  more  shall  Gbd  Wbo  quickeneth  the  dead  bo- 
dies of  men  bring  them  unto  judgment  f 


XXXV 

The  ^  true  knowledge  therefore  is  understanding  Ohrist- 
ward,  which  Paul  calls  ihe  wisdom  of  Ood  in  a  Mystery^  i  Cor.  a. 
the  hidden  wisdom,  which  the  carnal  man  receiveih  not,xb.VL 
the  preaching  of  the  Cross,  which  if  a  man  taste  of,  he 

ff  wwotamif  muUUUdf  liM  been  mis-  thii  Mi.  contains  jnft  Uie  same  Catena 

printed  in  tho  Editiona  wwoirnau  aa  the  one  at  Vemoe  and  there  ia  an- 

^  Compare  firag^ent  Ti,  whioh  may  other  Mt.  of  it  at  the  Eaooiial  in  Spdu 

possiblY  belong  to  this  same  work.  marked  2  IL  19. 

^  This  is  extant  in  Card.  Mai.  Bibl.  i  Extant  in  Card.  Mai,  nU  supra  and 

Nora  Patram,  iii.  447»  from  Cod.  8.  in  the  same  Catena,  foL  289. 

MaroL  Venice,  584  fol.  220  r:  it  is  ex-  ^  This  and  the  8  following  were  pnb- 

tant  likewise  in  Cod.  Coislin,  8,  in  the  lished  by  Pf^  from  Mss.  in  the  li- 

Imperial  library  at  Paris,  from  whence  brary  at  Tnrin  now  missing, 
the  Benedictines  are  said  to  have  got  it ; 


554    Eow  tofoUow  Chbist.     Ths  New  Offering.    The 

Frao.     will  not  approach  to  the  perverse  dispuHnga  and  strife  of 
1  Tim.'    ^Jocrds  of  the  swollen  and  poflfed  np^  who  intrude  into 
oiu'iL*    ^^*^  things  which  they  have  not  seen.     Pop  free  from 
18.  figure'  is  the  trath,  and  nigh  thee  is  the  word  in  thy 

8.  motUh  <md  in  thy  heart,  as  the  same  Apostle  saith, ^ 

ti!rrfl«      ^  ^^^  obedient.    For  it  makes  as  like  Christ,  if  we  know 
Pha.       tfte  power  of  His  Besurrection  and  the  fellowship  of  His  8uf' 
ferings.    For  this  is  the  essence™  of  the  Apostolic  doctrine 
and  of  the  most  holy  Faith  which  was  delivered  to  as, 
which  the  unlettered  receive,  and  men  of  small  learning 
1  Tim..!,  taught,  who  give  not  heed  to  endless  genealogies,  but  rather 
gpive  diligence  for  the  amendment  of  their  life,  lest  they, 
deprived  of  the  Divine  Spirit,  miss  of  the  kingdom  of  Hea- 
ven.    For  the  first  thing  is  to  deny  thyself  and  to  follow 
Christ,  and  they  who  do  these  things  are  carried  on  to  per- 
fection, having  fulfilled  the  whole  will  of  the  Master,  made 
sons  of  Gtod  though  spiritual  regeneration  and  heirs  of  the 
8.  MiUUi.  kingdom  of  Heaven,  which  seeking  first  they  shall  not  be 
^-  ^-      let  go. 

XXXVI 

•  • 

ef./«i/gr  They  who  have  close  followed  the  second  constitutions 
2Tim!  ^^ ^^  Apostles  know  that  the  Lord  in  the  New  Testament 
iii.  10.  appointed  a  new  ofiering,  according  to  that  in  Malachi  the 
Mai.  L     Prophet,  For  from  tlie  rising  oftlie  sun  and  unto  its  seUing 

hath  My  Name  been  glorified  among  the  OentHes,  a/nd  in 

every  place  incense  is  offered  unto  My  Name  and  a  pure  of" 
RcT.  T.  s.fering  ;  as  John  too  saith  in  the  Apocalypse,  The  incense  is 
Rom.  xiL  the  prayers  of  the  Saints,  and  Paul  beseecheth  us  to  pre^ 

sent  our  bodies  a  sacrifice  living,  holy,  well-pleasing  to  Ood, 
Ueh.  idil.  our .  reasonable  service,  and  again.  Let  us  offer  the  sacryice 

of  praise,  that  is,  the  fruit  of  our  lips.  These"  offerings  we 
Col.  a.     not  according  to  the  Law,  the  hand-writing  whereof  the 

14* 

1  tbfi . . .  The'reit  of  the  word  hu  pe-  oicked  men,  I  hare  Tontored  to  trani- 

riihed  in  the  Ms.   The  original  Editor,  late  the  noun  thus,  as  though  the  very 

P&ff,  proposed  thfutOh,  easy  <^  appre'  choice  part, 

hensUm,  Mr.  Harrey  proposes  ififuifh,  "  See  in  Dr.  Pusey's  The  Real  Pre- 

Mding.  sence  The   Doctrine    of  the   Andcnt 

"  iviXoy^.    As  the  rerh  is  used  of  Church,  p.  96. 


EueJumetiheBody&Blood.  Ov/rbiekervng».  Qhrut^8eomtng.556 

Lord  having  Hotted  out,  took  it  out  of  the  way;  bat  in 
spirit,  for  in  spirit  and  in  truth  must  we  worship  God.  SiJclm 
Wherefore  the  oblation  too  of  the  Eucharist  is  not  fleshly 
but  spiritual  and  thereby  clean.  For  we  oflTer  to  God  the 
bread  and  the  cup  of  blessings  giving  thanks  to  Him 
that  He  bade  the  earth  to  send  forth  these  fraits  for  our 
nouiishmenty  and  afterward  having  duly  performed,  the 
oblation^  we  call  on  the  Holy  Ghost  that  He  would  naake 
this  Sacrifice,  and  the  Bread  the  Body  of  Christ  and  th^ 
Cup  the  Blood  of  Christ,  that  they  who  receive  these  anti- 
types, may  obtain  forgiveness  of  sins  and  eternal  Life. 
They  therefore  who  bring  these  offerings  for  a  memorial 
unto  the  Lord,  approach  not  unto  Jewish  doctrines,  but 
spiritually  ministering  will  be  called  children  of  wisdom* 


xxxvu 

The  Apostles  enjoined  that  we  should  not  judge  any  in  Col.  B. 
meat  and  in  d/rink  and  in  respect  of  a  feast  or  new  moon  or 
sabhaihs.  Whence  then  these  contests?  whence  the  schisms? 
we  feast,  but  in  the  leaven  of  malice  and  wickedness,  rending  |  ^°''  ^* 
the  Church  of  Ood,  and  we  keep  the  external  that  we  may 
cast  away  the  better,  faith  and  love.  Those  feasts  then 
and  fasts  we  heard  from  the  prophetic  words  are  displeas- 
ing to  the  Lord. 

xxxvni 

Christ  called  the  Son  of  God  before  the  ages,  was  seen  in 
the  fulness  of  time,  that  through  His  Blood  He  might 
cleanse  us  who  are  under  sin,  pres^ting  us  pdi^  sons  td 
the  Father,  if  we  yield  ourselves  docile  to  the  instruction  of 
the  Spirit.  And  at  the  end  of  the  times.  He  will  come  to 
bring  to  nought  all  evil  and  to  restore  all  things,  that  there  ^:  ^^^ 
may  be  an  end  of  all  defilements. 


550  2^l!P^  ^  8cmpson'»  history.  • 

« 

HUffg,  A  A  A  1 A 

Thii  and  the  4  next  wen  printed  by  Mnenter  from  Vatioan  Mai. 

from  God.  Vat.  881. 

Judf.  zr.  And  found  a  jawbone  of  an  ass.  We®  mart  note^  that  no 
^  longer  does  the  Dirine  Scripture  after  Itis  fornication  say  of 
lb.  zhr.  Iiifl  acliievements.  The  Spirit  of  the  Lord  came  upon  him:  for 
Y^  ^*  80  is  the  sin  of  fornication  in  reg^ard  to  the  body^  that 
iCor.TL^^G  sins  againat  Gbd's  Temple^  according  to  the  Diyine 
^         Apostle. 

XL 

from  Cod.  Vat.  746. 

This'  indicates  the  persecntion  againrt  the  Chnrch  by  the 
nations  that  yet  remain  in  unbelief.  But  he  who  suffers  it, 
looked  that  there  should  be  an  avengement  againrt  those 
who  make  war.  Through  what  comes  the  ayengementf 
l^^  First  through  flight  unto  the  spiritual  rock^  next  through 
lb.  16.  finding  the  jawbone  of  the  ass.  A  type  of  the  jawbone  is 
the  Body  of  Christ. 

XLI 
the  same  as  IX 

XLH 

from  God.  Val  756. 

Prophecy  *  herein  signified  that  the  people  having  be- 

pfOT.       come  transgressors  ehaJl  he  holden  in  the  cords  of  their 

^'  ^      own  tins.    TTia  bonds  being  loosed  of  their  own  accord  sig- 

^f  g^  nifies  that  on  repentance  they  shall  again  be  loosed  firom 

the  bands  of  their  sins. 

XLm 
It  is '  not  easy  to  persuade  a  soul  holden  of  error. 


•  This  ia  extant  in  tbe  Leipsiff  Catena  paiiaage  to  S.  Irenasna. 

fi.  881  but  under  the  name  or  Diodorua.  »  Bxtant  in  the  Leipsig  Catena  fi« 

The  Editor  notea  that  hia  other  Ma.  819. 

belonging  to  Alexander  High  Goarda-  «  Extant  in  the  Leinsig  Catena,  ii.  290. 

man  u^^oAooToMpiof)  attributea  thia  '  from  the  Vatican  Ma.  1668. 


Hsaling  to  Zcuhaoriahfrom  his  Mid.  557 

XUV 
The  same  as  xxiii 

XLV 

Here  Stieren  gsve  from  Dr.  Gramer's  CSatena  [n^ieiioe  Mr.  Htartf  g^ 
thered  it  into  his  edition  iL  510]  the  words,  Tke  god  qf  tk$  world, 
called  god  bg  tke  mbelieoert,  i,  e.,  Satan,  But  Dr.  Cramer's  Gtttena 
(y.  373)  dtes  S.  Ghiysostoni  saying,  t.  e.,  God  lUnded  tke  wmde  of 
tke  uHhelieving  of  tkit  wortd,  for  the  world  to  eome  hath  no  unbeUrf 
[from  S.  GhiyBOstom's  Hom.  8.  on  the  seoond  Epistle  to  the  Cor* 
inthians, J  and  adds  immediately  after,  Irenam  too  eaith  the  same.  Dr. 
Cramer  in  the  same  Tolome  p.  479  quotes  just  the  same  words  from 
the  Bodleian  Ms.  Miso.  186.  The  reference  to  S.  Irenssns  will  be- 
long to  his  Book  3,  chap.  7  $  1>  above  page  2179  where  after  giving 
the  telt  in  this  form  he  adds,  qfthe  unbeUeving  qf  tkii  world  he  aaith 
thai  theg  ehaU  not  Meni  theftiiure  age  qf  meormption.  The  words 
which  Stieren  took  from  Dr.  Cramer  are  those  which  follow  t^ 
words,  Irenmui  too  eaith  the  eame,  they  are  attributed  by  the  Furis 
Ms.  Cod.  204,  a  tenth  century  Ms.,  to  S.  Pyril  in  the  beginning 
of  his  first  book  against  Julian,  and  (Eoumenius*  published  Catena^ 
p.  520,  Verona,  1632,  says  much  the  same;  they  belong  to  thai 
work  p.  6  B. 

XLVI 

John"  at  his  birth  looses  Zachariah's  silence.  For  verily 
it  softened  not  his  Father^  when  voice  proceeded  forth  firom 
silence^ :.bnt  as  voice  disbelieved  chained  his  tongue,  so 
manifested  it  gives  freedom  to  his  fitther  to  v^hom  he  was 
both  promised  and  bom.  But  voice  and  lamp  are  forerun- 
ner of  Word  and  Light. 

XLVn 
belongs  to  Book  m.  x.  4.  as  Mr.  Harvey  notes. 

■  From  a  Ms.  at  Yieniia.  of  miniitering  at  the  Altar  of  InceoM^ 

*  Mav  thii  potdbly  leftr  to  the  Yoioe    the  rather  as  the  next  worda  teem  to 
of  the'  Archansel  Gabriel  in  the  illenee    refer  to  thia  t 


£58  The  Ark  a  bfpe  of  Christ. 


Tlie  Syiiac  fragmenta  collected  by  Mr.  Harvey  from  BHtish 

Museum  Mse.  begin  here. 

From  the  1st  Book  of  Kings,  aboat  Klkanah  ind  Samuel 

vhieh  hegme 

In  the  Book  before  this^  I  gave  the  History  of  blessed 

Iluth. 


a 

Since  ^  therefore  seventy  tongues  were  indicated  by  the 
'number  [of  the  young  men  with  David]  which  by  David 
-were  gathered  into  one  tongue^  need  is  it  that  it  be 
.shewn  besides  that  the  Ark  was  a  type  of  the  i^pdy  of 
Christ;  and  it  is  pure  and  without  spot.  For  as  the 
Ark  was  gilded  with  pure  gold  both  within  and  without^ 
'so  was  the  Body  of  Christ  too  pure  and  resplendent: 

▼  This  passage  was  first  edited  by  Mr  Ark  qfihe  Lord  to  hitdty,  and  wkopre' 

Harvey  (n.  454}  from  Severus  affainst  figwed  the  seventy  tonguet  qf  tfte  Uem- 

John  Orammaticus  (  40  in  the  Ms.  of  ttlet,  out  ^  whom  the  new  peojne  rf  Christ 

the  British  Museum  (Additional  12167  our  Saviour  is  gathered,  and  hoe  /tiled 

fol  198).    Seyerus  here  finds  fault  with  the  spiiitual  City,  the  Church,  wherein 

Giammaticus  partly  for  saying  that  it  €Uso  He  tabernacles  Who  was  qf  old  de- 

was  from  S.  Iremeus'  work  against  Va-  pieted  by  the  Jrk,    He  says  on  this 

lentinos,  partly  'for  giving  the  clonng  wise :  Here  follows  the  extract  as  above : 

/words  of  this  extract  wrong.    Severus  on  the  concluding  words  Sevema  says, 

says  that  it  does  not  belonff  at  all  to  S.  This  authority  being  thus  and  deekuiug 

ilrenaeus*  work  against  Valentinus  and  thatjrom  two,  from  the  type  tatd/rom  t& 

his  blasphemy,  but  occurs  in  a  celebra-  Mystery  about  Christ,  uie  ghry  ^f  tide 

ted  Book  of  ma  whose  title  is  From  the  Ark  was  shewn,  they  dumged  tl  to.  For 

Jbrst  i(C.  and  its  beginning,  In  the  Book  by  Both  will  the  glory  oi  the  Natures 

ifc,  and  that  it  is  not  about  Valentinui  b^  manifested. 

or  any  Heretics,  but  only  aJbout  those  I  hsye  no  knowledge  of  any  passage 

things  which  are  written  in  the  history  of  in  which  70000  men  are  mentioned  as 

Samuel;  wherein  is  also  the  anointing  ef  bringing  up  the  ark.    In  1  Chron.  xiu 

Daoidt   vix.,  that  he  anointed  him  to  the  men  of  war  out  of  all  the  tribes,  in- 

reign  over  Israel,    And  this  brings  us  eluding  Levi,  4600,  and  8700  with  /e- 

up  in  Viought  to  our  Lord  and  God  and  hoiada,  leader  rfthe  Aaronites,  are  sum- 

Redeemer  Jesus  Christ :  shewing  that  med  up,  and  that  as  a  preliminary  to 

through  the   shadow  qf  the  Book  [of  the  bringing  up  the  Ark,  for  it  proceeds 

Kings)  the  Truth  is  seen,  •'  immediately  that  King  David  consulted 

And  the  real  Book  rf  this  Demonstra^  with  their  generals  and  captains  about 

tion  which  was  garbled  is  this,  which  sets  it,  but  their  total  number  is  nearly  five 

^qfore  us  those  70000  armed  young  men,  times  70000. 
\inth  whom  Hmnd  went  to  bring  up  the 


Our  twofold  naUire  a  type.    TJie  Besuirection.       559 

witihin  adorned  by  the  Word^  and  without  kept  bj  tbe 
Spirit;  for  bj  Both  will  ita^  Glory  be  manifested.  «SoS6- 

YeruB  ez- 
pxeaaHy 


From  tbs  Intbrprbtation  of  tbb  Sono  of  Songs. 

Bat  ^  haply  through  these  things  which  have  been  pro- 
duced  did  the  Word  receive  from  of  old  His  interpreta- 
tion: we  being  assured  that  in  each  one  of  ns  are  two 
men^  for  they  are  conceived  of  as  being  one  hidden^  the 
other  manifest :  one  corporeal^  the  other  spiritual :  in  that 
their  generation  is  twin^  for  as  one  do  they  two  enter 
the  worlds  for  the  soul  does  not  precede  the  body  in  its 
existence^  and  the. body  does  not  precede  the  soul  in  its 
formation;  but  the  two  are  co-eval:  their  food  is  purity 
and  a  sweet-smelling  savour. 


Written  to  a  certain  Alexandrian,  that  we  ought  to  keep  the  feast  of 

the  Eeaurrection  on  a  Sunday. 

• 

For  *then  in  truth  will  there  be  universal  joy  in  all 
its  fulness  to  all  those  who  have  believed  the  L^e :  and 
in  every  man  hath  been  confirmed  the  Mystery  of  the 
Resurrection  and  the  Hope  of  Incorruption  and  the  begin- 
ning of  the  Eternal  Kingdom;  in  that  the  Lord  over- 
came ^  Death,  Man's  foe,  and  the  flesh  which  rose  from 
the  dead  ol^eth  no  more^  but  being  changed  unto  Incor- 
ruption and  blended  with  the  Spirit,  the  Heavens  having 
been  opened,  He  has  offered  it  glorified  to  the  Father. 

V  Tn  tbisjpieoe  u  giren  by  Mr.  Har-  Sererni,  but  from  hia  treatise  againft 

vej,  the  Ma.  bong  Very  difficult  to  the  Additioni  of  Jnlian  of  Halicarnas- 

j   •    *v-j  V      il  V      .  1.^-  «.  "^  hi  the  Britiih  Moaeum.  cod.  addi- 

read,  in  thud  hue  tA^  .l*aC50  »  tional  12168  fol,  41. 

e^wea  by, mistake  for  ^4^.1«  JOQ  aAd       ^  In  thia  piece  as  gben  by  Mr.  Har- 
hi  fifth  Imc  <xV\    for  ^^^  ^^»  ^  ^*  ^»  >a*Aa^  i«  an  error 

s  Thia  like  the  firat  extract  ia  from    ^^  aOlA&l 


660       '  Bemonstranee  to  Pope  Victor.   Chsist  AU, 


FSAO- 

mNTf. 


From  8.  IreiUBiia*  Letter  to  Victor  Biahop  of  Rome  about  m  IVieet 
FkrinuB  who  wu  eager  after  the  madneii  (f^^CUaUL  ia  ma  error 

foot  kAiCUIX*)  of  Valentiniia  and  put  forth  ao  abominable  book. 

And'  now  since  haply  the  writings  of  those  who  have 
oome  as  far  as  to  nSj  escape  yonr  notice^  I*  tell  yon  [of 
them]  that  yon  for  yonr  dignity  may  remove  ont  of  the 
way  the  writings  wluch  bring  blame  npon  yon  (beoanse 
he  who  wrote  them  boasts  that  he  is  one  of  yon)  and 
do  harm  to  the  many  who  in  their  simpUciiy  and  withont 
qnestion  receiye  as  from  a  Priest  this  blasphemy  against 
God.  Bebuke^  also  him  who  wrote  these  things  whereby 
he  doth  harm  not  only  to  those  that  are  abont  him^  whose 
mind  is  ready  for  blasphemy  against  Gfod,  bnt  hurts  onr 
people  likewise  who  have  through  his  writing  conceived 
within  them  false  notions  about  Qod. 


The^  Law  and  the  Prophets  and  Eyangelists  preached 
of  Christ  that  He  was  bom  of  a  Virgin^  and  that  He 
soflfered  npon  the  Wood,  and  that  He  appeared  from  the 
dead  and  ascended  into  Heaven  and  was  glorified  of  the 
Father  and  is. King  for  ever;  and  that  this  is  the  Per- 
fect Mind,  the  Word  of  Gbd  begotten  before  the  light. 
Who  is  with  Him,  the  Creator  of  all,  the  Framer  of  Man, 
He  Who  is  All  in  all,  in  the  Patriarchst  a  Patriarch, 
among  Laws  a  Law,  among  Priests  an  High  Priest, 
among  Kings  a  Bnler,  among  Prophets  a  Prophet,  among 

■  From  the  same  work  of  Serenu ,  Hnrrtj  giyet  alio  the  fint  of  these  in 

fai  the  tame  Ma.  fol.  48.  Armenian  from  a  (not  old)  Ma.  in  the 

*  I  have  punctoated  according  to  the  Armenian  isknd  near  Venice  [lee  abore 

Bfa.  p.  627]  this  gires  an  additional  piece, 

^  I  hare  transposed  the  order  of  this  whether  genuine  or  othcnrwise,  which 

and  the  next,  following  the  order  of  the  is  giyen  in  brackets.    I  hare  translated 

Sjriac  Codex,  Additional  12166,  from  fit>m  the  Latin  Translation  giren  in 

fol.  1  of  which  both  are  taken ;  they  Mr.  Hanrej,  not  knowing  anj  Anne* 

follow  immediately  on  each  other.  Mr.  nian. 


Chbist  Gk)D  and  Man.  661 

Angels  an  Angel,  among  Men  a  Man,  with  the  Father 
the  Son,  with  Gt>d  Gbd,  Eong  for  eyermore. 

For  this  is  He  Who  was  with  Noe  a  Sailor^,  and  Who 
led  Abraham,  Who  with  Isaao  was  bound  and  with  Jacob  G«*»^ 
was  in  exile,  [with  Moses  was  Leader  and  Lawgiyer  to 
the  people,  preached  in  the  P^phets,  Incarnate  of  the^ 
Yirgin,  bom  in  Bethlehem,  receiyed  of  John,  and  baptized 
in  Jordan,  tempted  in  the  wilderness  and  fonnd  [to  be] 
the  Lord.  He  it  was  that  gathered  the  Apostles  and 
preached  the  kingdom  of  Heayen,  enlightened  the  blind 
and  raised  the  dead,  seen  of  the  People  in  the  Temple 
and  holden  not  worthy  of  their  faith,  seized  by  the  Priests 
and  led  before  Herod,  doomed  in  the  Presence  of  Pilate; 
He  shewed  Himself  in  the  Body,  hong  on  the  Wood  and 
was  raised  from  the  dead,  shewn  to  the  Apostles  and  borne 
into  Heayen,  sitteth  at  the  Bight  Hand  of  the  Father  and 
by  Him  glorified  as  the  Besurrection  of  the  Dead:  Sal- 
yation  of  the  lost.  Light  of  them  that  liye  in  darkness  and 
Bedemption  of  them  that  are  bom]  Shepherd  of  them 
who  were  deliyered  and  Spouse  of  the  Church,  Bnler  of 
the  Ohembin,  Chief  Captain  of  the  Angels,  God  of  Gbd, 
Son  of  the  Fathbb,  Jsstjs  Chbist,  King  for  oyer  and  oyer. 
Amen. 

/ 

The  holy  Books  know  Christ,  that  as  He  is  Man  so  also 
is  He  not  Man,  and  as  He  is  Flesh,  so  also  is  He  Spirit 
and  Word  of  Gbd  and  Gk>d.  And  as  in  the  last  times  He 
was  bom  of  Mary,  so  also  as  the  First-bom  of  the  whole 
Creation  proceeded  He  forth  of  QoA :  and  as  He  honger- 
ed  so  also  did  He  fill,  as  He  thirsted,  so  also  gaye  He 
drink  both  of  old  to  the  Jews,  in  that  Christ  was  the  i  Cor.  x. 
Bock,  and  now  to  belieyers  does  Jesus  give  to  drink  spi- 
ritual waters  which  weU  forth  tmto  everlasUng  Ltfe.  And  8.  John 
as  the  Son  of  Dayid,  so  too  the  Lord  of  Dayid,  and  as 
of  Abraham,  so  too  ere  Abraham,  and  as  the  Senront  of 

^  ArmenSmn  add%  with  Joitpk  woi   toUL 

O  O 


562  Owr  Lord,  Qod  and  Man. 

ttLko-  Qod^  BO  also  Son  of  Gbd  and  Lord  of  all^  and  as  He  was 
S.  John  spat  on  in  sooin^  so  breathed  He  the  H0I7  Ghost  on  His 
Disciples^  apd  as  He  suffered  anguish^  so  also  giveth  Ha 


joy  to  His  People^  and  as  He  was  holden  and  was  sub- 
w  ^^  jeqt  to  the  tonohj^  so  again  passed  Be  through  {he  midst 
s.*  John  ^  them  that  would  hurt  'Qim,  imtakenj  and  throngh.  the 
n.19.  dQ9(^  doors  He  entexred  and  was  not  hindered;  and  as 
8-  ^axj^  He  slept^  BO  also  oonimanded  He  the  sea  and  the  blasts 


"^'and  the  winds.    And  as  He  snffered^  so  also  He  liveth 

and  qiiicl;eneth  and  healeth  from  everj  sickness :  and  as 

H0  died,  as  also  is  He  the  Besnrrection  of  the  Dead ;  a 

Soom  npon  earthy  and  in  Heayen  high  above  all  hononr 

SCo^     and  Praise.    Who  was  crucified  of  weaJcness,  hui  liveOi  of 

Eph.  W.  ihe  Might  of  Qod,  Who  went  down  to  the  v/nder  parts  of 

the  earth,  and  ascended  above  the  Heaven ;  for  Whom  the 

Rer.i.     Manger  BufBiced  and  Who  filled  all;  Who  was  dead  and 

is,aUvefor  evermore,  Amen. 


8.Hatth.     Then  came  to  Eim  the  mother  ofZebedee^s  children  with 

zx.  so. 

her  sons  worshipping  and  ashing  somewhat  of  Him. 

No  empty  ^  thoughts  are  these  nor  purposeless  words^ 
here  proposed;  the  words  Then  cams  prefixed  as  a  pre- 
&oe  have  a  correspondence  with  those  before  explained. 
'  Sometimes  virtue  is  to  be  by  us  admired  not  only  fdr 
the  example,  but  also  in  regard  tp  the  time;  like  (I  would 
say)  the  early,  fruit  of  the  grape  or  fig-tree  or  other  finit, 
whence  being  still  young  no  one  looketh  for  ripeness  or 
fuUneiss ;  notwithstanding  one  see  something  imperfect,  yet 
doth  he  not  contemn  the  plucked  grape  as  useless,  but 
gladly  seizes,  it:  appearing  before  its  time  nor  looks  whe- 

^  This  last  firsgment  is  extant  in  Ar-  preaaion  of  belonsing  to  a  isr  later  tfanft 

menl^n,  In  a  Ms.  wbenpe  the  Cardinal  than  that  of  S.  Irenseos. 
,I)V>m  Pitra  edited  it  in  his  Spicileeiiun       The  Translation  is  from  the  Latin 

Sples^ienaey  and  trom  Aenoe  J^.'Bar- .  T^'sion  of  the  Annenian ;  the  title  giTcn 

reJ  (ii.  464.  sqq.)  appended  it  to  the  in  the  Ms.,  is  From  th$  ueend  terUg  rf 

ouer  fraginents.  Its  Bditor.  Cardinal  ffomilks  ^S.  Jrenaut,  foUawer  qf  tJkg 

Dom  Fitra,  thought  it  could  not  pos-  ApottUti  a  Homily  upom  iho  Sam§  ^ 

siblj  be  genuine,  and  it  giyes  the  im-  Zebodeo. 


Qgd  cbCcepU  and  priees  loyal  efforU.  563 

iher  the  grape  Have  perfect  delight^  yea  rather  he  takes 
pleasure  herefirom  that  it  appears  before  the  rest.  In  like 
maimer  Gbd  also,  when  He  seeth  that  the  fidthfol  have 
wisdom  albeit  imperfect  and  a  small  faith,  bj  no  means 
regarding  a  defect  of  this  kind,  does  not  therefore  reject 
them,  yea  rather  as  fimits  before  their  time.  He  wel- 
comes and  receives  them,  and  honours  any  sonl  which 
is  adorned  with  yirtue,  even  though  not  complete.  He 
pardons  it  as  being  yet  praemature  and  loves  it  because, 
more  ready  than  the  rest,  it  seized  on  the  blessing  be-  ^^^^ 
forehand  for  itself.  M- 

Wherefore  Abraham,  Isaac  and  Jacob  onr  fathers  arcBarlj 
to  be  had  in  admiration  above  all,  in  that  they  were  first  wi^  ^ 
in  setting  forth  ensamples  of  virtue.    How  many  Martyrs  ^« 
are  there  like  unto  Darnel  ^f  how  many  martyrs  (I  say) 
are  imitators  of  the  Three  Ohildren  in  Babylon,  and  yet 
their  memory  has  not  been  commended  like  unto  theirs : 
for  they  were  first-fruits  and  beginnings  of  fruitfiilness. 
Therefore  did  Gbd  bid  their  life  to  be  related,  for  imita- 
tion of  those  who  should  come  after. 

But  that  virtue  is  accepted  with  God,  as  the  first  be- 
ginnings of  fruits,  hear  Himself.  As  the  grape,  He  says.  Hot.  ix. 
I  fownd  lerael,  a/nd  as  the  ea/rly  fig,  yawr  fathers.  There-  ' 
fore  do  not  proclaim  that  the  faith  of  Abraham  is  bless- 
ed only  in  that  he  believed :  would  you  wonder  at  Abra- 
ham? Look  how  that  one  man,  when  six  hundred  in 
the  world  had  been  infected  with  error,  alone  did  re- 
Qognize  his  allegiance.  Wouldest  thou  marvel  at  Daniel  f 
Look  at  Babylon  haughty  in  the  prime  and  luxury  of  un- 
godliness, and  hence  all  men  everywhere  given  up  to  sin : 
yet  did  he,  uprising  from  the  very  depths,  spue  forth  the 
brine  of  sins  and  rejoice  to  be  plunged  in  the  pure  foun- 
tains of  godliness.  In  like  wise  now  too  in  respect  of 
that  mother  of  Zebedee's  children,  do  not  only  wonder  at 
the  things  which  she  said  but  at  the  time  when  she  said 
them.   For  when  came  she  to  the  Bedeemerf   Not  after  Salom^t 

flxm 

.  k  Daniel,  ttluiTing  been  preienredby   a  Martyr  in  wHL 
miracle  in  the  Den  of  Lions,  would  be 

o  o  2 


564  SdUmufa  grand  faUh. 


Fbao-  ilie  Beanrrection.  iM)t  after  the  preachinff  of  His  Name, 
ham  nor  the  restoration  of  His  ELingdom,  but  on  the  Lord's 
fl,  Hftth  Baying^  J?eAoU  ii;0  go  vp  to  Jerusalem  and  {he  Son  of  Man 
]^'^  ehall  be  delivered  to  the  chief  priests  and  scribes  and  they 
shall  JdU  Him  and  the  third  day  He  sJuM  rise  again.  These 
things  the  Sayiour  told  of  His  Passion  and  Croas^  in  them 
He  was  foretelling  His  Passion  nor  did  He  deny  that  it 
wonld.be  most  fnU  of  shame  through  the  Chief  Priests. 
But  she  had  heard  in  other  terms  of  the  OBOonomy  of  the 
Passion :  the  Savionr  was  foretelling  Death,  she  was  ask- 
ing for  the  glory  of  immortality :  the  Lord  was  telling 
that  He  must  stand  before  wicked  Jndges,  she  all  nn- 
^*  ^  mindful  of  that  judgment  was  sueing  as  of  a  Judge,  Qrant 
(says  she)  that  those  my  sons  may  sU,  one  on  thy  Bight 
Sand  and  the  other  al  Thy  Left,  in  Tlvy  glory.  Lot  the  one 
sufiering  is  spoken  of,  in  the  other  a  Emgdom  is  un- 
derstood. The  Saviour  was  speaking  of  the  Gross,  she 
was  viewing  the  glory  that  knows  no  suffering.  She 
therefore  (as  I  said)  is  to  be  admired,  not  only  as 
to  what  she  asks,  but  also  as  to  the  time  at  whioh  she 
asks. 

She  indeed  was  affected,  not  only  in  that  she  was  god- 
ly, but  as  a  woman  also.  And  verily  she  considered  and 
believed,  instructed  by  His  words,  that  Christ's  Kingdom 
would  flourish  in  glory  and  march  through  the  breadth 
of  the  earth  and  be  increased  by  the  preaching  of  god- 
liness. She  understood  (as  the  truth  was)  that  He  who 
was  seen  in  lowly  guise,  delivered  and  received  every 
promise. 

I  will  enquire  another  time  when  our  discourse  is 
about  that  abasement  whether  our  Lord  refused  the  pe- 
tition about  the  Kingdom.  But  she  thought  that  she 
would  not  have  the  same  confidence,  when  with  Angel 
guards.  He  should  be  attended  by  Angels  and  receive 
the  service  of  the  whole  Host  of  Heaven.  Taking  there- 
of tw.    fore  the  Saviour  apart  in  a  retired  place,  she  was  with 


Salome.  565 

all  eamesfcness  Buing  of  Him  things  whicli  transcend  all 
human  natnre^. 


1  The  Catena  on  tlieApocalirpae  pub-  riU  whidinarpan  tht  other  arden  of 

liahed  by  Dr.  Cramer  in  1840  oontaina  Angels ;  in  p.  245,  aa  to  tbe  4  liTinff 

three  little  mentiona  of  S.  IrensBoai  creatorei  (l^^*  ▼•  7)  that  the  Lion  will 

which  are  h^re  anl^oined :  p.  192,  Wherwm  doiote  manlineia  and  the  Gotpel  of  S. 

/org  th$  grtat  Irenmu  Bishop  if  Ljfona  John,  of  which  S.  IxenaBua  the  nint 

forote  that  there  are  aeren  heareni  and  of  Lyona  MTa  that  it  ia  Hgn^fleani  of 

seven  Angela  anperior  to  the  rest :  in  p.  Bit  JStenia/  Khtgdoa^i  on  oooomi^  <f  In 

248  he  qootes  S.  Irenaus  and  Clement  the  beginning  was  the  Word:  oomp. 

of  Alexandria  aa  saying  that  <A«  7  ^oMfiv  Book  S  chap.  iL|  8.  p.  285.  Inp.270tE» 

q^/r«  (Rer.  r*  5)  ar§  mkdtUHng  Spi^  5th  Book  against  Heresies  is  qnotai. 


C|anitit  it  to  6oV* 


INDEX 


ABEAHAit  sometUng  propheUe  in  199 
acknowledged  one  Ood  819  left  all 
to  follow  the  Word  819  knew  Christ 
890  and  followed  Him  848  how  Ins- 
tified  880  how  r^foiced  to  see  Christ's 
Daj  885  children  raised  to  him  of 
the  stones  88S,  iMN)  his  chfldren  like 
him  888  witness  of  the  Sfibit  to 
937  his  seed,  the  Chnicfa  887, 585, 
680  those  who  are  Justified  bj  fidth 
585  Christ  pleaded  the  canse  of  887 
figored  hoth  Testaments  888  whj 
he  bought  the  tomb  for  his  wife  585 
the  inheritance  promised  to,  jet  to 
eome  588 — 586  Abraham's  bosom 
198 

AhrastoM  74 

AhiHnmee,  religions  nse  of  545 

Aehamoih  12,  U,  15,  16,  19,  81,  22, 
85,  2e,  87,  48,  44,  66,  115  her  off. 
sprint  15,  18  some  souls  had  her 
seed  88 

Adam,  Tatian  denied  salTation  of  80, 
808  thef  who  deny  it  contradict 
their  own  801,  808  put  themselTes 
on  the  foe's  side  808  sared  lest  God 
should  be  overcome  297, 898  Death 
not  abolished  801  curse  not  on  him 
but  on  the  ground  and  wholly  on 
the  deril  898  his  Urth  and  Christ's 
eoually  without  human  fether  898 
wny  he  hid  himself  899  professed 
his  penitence  800  why  remoyed  fWnn 
TVee  of  life  800  recoyered  life  801 
Ood  the  Word  calling  to  him  <n  ih§ 
J7miiIi^  a  ^pe  <MF  His  searching  out 
at  the  end  Adam's  race  487  dim  on 
that  day  he  sinned  508, 504 

Adamant  88 

Adonai  Bible  name  of  God  801 

JBSon  bis  different  names  8 

JSont  their  offspring  4  thfarty  85,  58, 
59  the  80  how  nude  up  4, 55  cre- 


ated Angeb  for  their  Bofy  gnaid 
8  Apostacj  of  the  twdfth  9, 55, 56 
cf .  61  called  hearens  68 
JQB90P  his  feble  of  the  dog  quoted 

AluNmdi&r  Pope  807 

AluugMmg  doth  undo  eoretousnesi 
840 

Abiu  often  fflren  in  S.  frensBus*  time 
to  those  whom  th^  cured  198  purge 
840  bring  wgood  861  Justi^400 
Ij  them  we  build  for  ourselres  the 
Tabemade  of  God  400 

AfuutiUmi  40 

AnoMogoraa  the  Atheist  189, 180 

Anasfimandar  189 

Angds  body  guard  to  the  JBons  8  not 
iuToked  ij  the  Church  when  work- 
ing  miracles  195 

Aneneletus  Pope  807 

AnieetuM  P^  77,  207, 808,  810, 541 
tenth  Pope  810  his  rererence  to  8. 
Polycarp  548 

Animal  and  Sphitual  contrasted  19, 
80,  88,  60, 149, 811,  corporeal  and 
spbitual  contrasted  88,  180  by  8. 
IrensBus  458,  461.  465,  466,  467* 
478  animal  861,  484  oAffin  of  15, 
188 

Animal  food  forUdden  by  The  oon- 
tInentSO 

Animals  dean  and  undean,  of  what 
signi£kamt  465, 466 

AMdMtt  815,  817,  867,  870,  801, 
507  saq.  sums  xsp  the  Deril's  whole 
rebdUon,  puts  down  other  idok 
himself  The  Idol  507, 510, 515, 518 
the  Ui\}ust  Judge  509  his  minides 
by  evil  spfaits  516  the  number  of 
hli  name  517,  518—581  the  good 
Mss.  haye  the  Number  666, 519  and 
it  is  witnessed  to  by  those  who  had 
seen  8.  John  519  words  contain- 
ing this  number  581  his  consumma- 
ti<m  of  the  rebellion  symbdised  in 


568  INDEX. 

the  wlckednen  of  man  at  the  Hood  win  457,  458  and  thefar  own  aalTS- 

andin  Netnicliaaneaar*B  Image  518  tion  480,  477  that  tfafl¥  life  b  an 

from  tribe  of  Dan  5S0  we  may  not  arroment  that  they  wul  Vtre  458, 

do  more  than  gneas  at  hia  name  457  oljeetlona  anawered  459  004*8 

ainoe  it  was  not  told  us  581  not  told,  Templet,  therefore  we  mttf  not  denj 

for  unworthy  to  he  named  by  the  their  Besorreclion  489  rewurection 

Holy  Ohoat  581  will  lit  in  the  Tem-  U,  proven  488  aqq.  588, 587,  544, 

pie  of  Jeroaalem  51, 507, 588  555  thoae  whom  be  rertored  He 

Aniiphanet  hia  ayitem  adapted  by  the  reatored  their  own  membera  478, 

Gno«ti€al88  477  thoae  whom  He  raiaed  He  rala. 

Apoeafypie  belield  at  the  end  of  Do-  ed  their  own  Bodlea  477 

mitian'a  reign  581  Brain  feveff  thoae  wiio  haye  gone 

Apoenmhai  layinga  of  oar  Lord  88  wrong  in  error  compared  with  tlie 

cf:588  sick  of  57 

ApoMtaie  first  the  Deyil;  now  thoee  Breath  and  SMt  diatfaigidahed  474 

bad  men  who  lead  others  wrong  809  Biftko$  L  e..  The  Dee»  8,  tJ^W^  88, 

ApoMiaey  the  whole.  Antichrist  sums  63^  88,  84,  88,  88, 94, 98, 99, 101, 

ap  507, 510, 515, 518  106,  107,  111,  118,  117,  118, 119, 

Apottles  Priests  889  cf.  also  PrietU  181,  185,  187,  188, 189,  181,  185, 

AquUa  of  Pontns  his  mistransUtion  188, 188,  141,  148, 144,  145,  148, 

887  158,  181,  188,  888, 807,  81«,  888, 

AristotU^i  image  nsed  by  some  of  the  480,  581 
heretics  77  they  borrowed  from  him 

his  subtlety  of  talk  to  bring  it  hito  C 
the  Faith  181 

Ark  tlie,  ordained  In  Exodns  a  type  of  Cadmus  gaye  the  Greeka  18  Letten 

Christ's  Body  548, 558  58 

Cain  drew  the  whole  corse  on  him- 
self 899  hia  iricked  rephr  to  God 

B  899  hia  unaccepted  aacrifioe  858, 

859 

Baptism  Holt  858  we  reoeiyed  the  CandluHek  In  Tabemade  184 

TVuth  19  38  our  New  Birth  unto  Carpoeratei  74,  90,  190,  191,  195, 

Ood  84cf.  486  rtgenerates  into  Ood  888  his  sect  emissaries  of  Satan  75 

973, 873  Valenthiians  diyersely  dis-  S.  Irenttus  had  seen  their  books  78 

tort  64 — 66  shewn  in  SUoam  486  some  of  them  brand  77  and  haye 

in  Water  and  the  Name  deanses  us  images  77 

553  fidse  of  Menander  71  Cauiacau  78,  74 

Balaam  547,  549  Celts  8,  84,  cf.  548 

Barbelo  81  Cerdon  follower  of  Simon  Magpa  78 

Barueh  a  Hebrew  name  of  God  163  repented  but  relapsed  and  waa 


BasiUde*  126,  178,  190,  805,  S22  dis-  pended  from  Communion  810 

dpie  of  Menander  71  his  inventions  Cerinthue  77,  805  denied  the  Vir- 

7i  his  errors  80  his  lie  in  denying  ffin.Bfath  77  S.  John  the  Eyangeliat 

the  Crucified  7B  denied  the  resur-  fled  him  808  and  preached  his  Goe- 

rection  of  the  Body  73  asserted  365  pel  In  contradiction  to  him  889 

heavens  in  hope  of  escai^g  the  Chkist's  ministry  according  to  them 

difficulty  as  to  One  Supreme  F^amer  18  months  only  158  S.  Iranaua 

136,  800  thought  it  was  a  period  of  4  Pass- 

BUhqpe  in  succession  from  Apostles  oyerk  158 

S.  IrensBUs  could  give;  gives  that  Christ  not  a  Teacher  tlU  of  foil  age 

of  Rome  only  for  space  sake  806  in  159  sanctified  every  age  bj  taking 

succession  from  Apostles  385  it  159  S.  Irenous  thought  that  He 

Blandina  545  Uved  to  be  fifhr  years  old  180  Hia 

Bodies  our  mortal,  partake  of  Life  Teaching  fiu-  diirerent  from  theirs 

from  our  Lord's  Body  and  Blood  198,  194  that  He  wrought  in  fim- 

360  and  escape  corruption  861 ,458—  tasy  disproved  195  Chief  above  be- 

454  and  therefore  will  rise  458—454  low  and  on  earth  865  died  and  des- 

tbe  fruit  of  God's  skill  456  they  cended  into  Hell  588  our  Judge  809, 

who  deny  resurrection  of  contradict  818,  881, 847,  888, 410,  418  a  Khiff 

God's  Power  455—458  or  His  good  for  ever  885  God  836,  560,  561 


569 


n^ieSISSoii  orMui  that  MsD  mij 
bMome  Son  of  Ood  226,  SSI,  282 
Head  of  the  Church  9S8  One  302 
Eqq  274  eqij  309,  G39  not  two  313 
twofold  hu  His  counterpart  in  Man 
SSS  in  the  Name,  are  Indicated  Fa- 
ther Son  and  Holy  Gbost  277  took 
trolj  Heih  of  the  Virgin  2S4,  295 
and  tbroDg-b  it  Mred  29S  born  of 
Marj  301  giTee  ns  Life  318  Mvea 
aU  314  died  for  <u  328  cin 
ResorrectioD  331  owned  i 
writings  W  bfi  HIb  own  word*  318 
tanflit  that  pleaiiure  la  not  to  Iw  oor 
employment  31 2  conBobstantlal  with 
HI  313  BFenged  Hii  owd  Temple 
313  "the  Ood  of  the  living"  319 
the  Patriarchs  HisaonB  3l9perfecta 
the  praise  of  t>abiea  33S  date  of  His 
Blrtb  289  His  Oenealoi;^  in  S.  Luke 
295,  296  as  the  end  of  tlie  Law,  ao 
iti  beginning  339  even  from  the 

Xoing  went  about  dolnr  good 
Hi  eomtng  jostifiea  3§0  Hii 
Death  aam  396  frnea  and  givea  the 
lnb«rit*iiM  469  Is  Death's  death 
S48,  cf.  SS>  His  iteep  402, 419  H(> 
Passion  re-forms  us  501  His  Ad- 
vent In  low  estate  404,  411  in 
glory  405  If  not  Trae,  nought  from 
Him,  salvation  tliere  Is  none  4U7 
Pair  in  form  410  His  Birth  uur 
Birth  to  Ood  410  the  Mighty  God 
410  His  Endnnnce  411  Edited 
above  all  413  came  our  King  bring- 
ing us  His  own  S«tf  414  10  Him 
alone  tiie  old  Prophedes  fulfilled 
415  gathered  agajnst  Himself  the 
Serpent's  enmity  to  as  444  cf.  450 
Himself  to  the  Battle  407  died  on 
the  d 


Canaan  549 
typified  in  Joseph  548 
hriitlan  the  worii  of  to  learn  to  die 
544 


CA. 


CMirch  the  20, 79  herself  every  where, 
her  faith  ono  33,  34,  36,  302  ^res 
to  her  children  the  Faith  to  hold  43, 
204,  448  receives  from  Proplieta  A. 
posties  and  aU  disciples  302  cf.  448 
passes  It  on  207  wc  receive  from 
her  our  Faith  303,  419  those  who 
withdraw  from,  from  them  must 
we  withdraw  68,  57  the  whole,  re- 
tired (he  knowledge  of  God  from 
the  Apostles  111  and  perseveres  in  it 
S46  works  miracles  and  that  freely 
and  InrgGlf  191,  195  not  a  few  in 


her  prophesy  and  speak  with  tonguea 
and  reveal  secretB  460  made  by  the 
Apostles  a  ricti  storeboiue  of  altlbat 
appertains  to  the  truth  209  Mag. 
Dificat  twlongs  to  935  guards  the 
Faith  44B,  419  its  origin  the  Chnrell 
of  the  Apostles  343  its  Head  Cnaiar 
268  out  of,  the  Spirit's  workings  are 
not  303  wher«  il  Is  Ihei-e  the  Spirit 
303  offers  the  Eucharist  35S,  357, 
G55  haa  her  sacrifice  330,  551,  GS5 
the  reaper  of  wliat  was  sown  before 
S79, 333  tbe  lot  of  those  who  stir  up 
others  to  oppose  and  of  those  who 
rend  385  the  Nune  and  Home  of 
(rood  prieala  3H7  her  joomey  to 
Heaven  typified  by  Israel  coming 
out  of  Egypt  400  with  her  Eldera 
Is  the  doctrine  of  the  Apostles  103 
ChrUt's  Body  which  schism  rends 
407  haa  True  knowledge  408  and 
(Jnitf  in  wlwt  her  Memhen  hold 
495  and  in  her  government  495  the 
Succesdon  403  the  true  teaching  of 
theScriptnres  40i(  Love  403  plen. 
teous  Hartyn  408  often  maimed, 
grows  straightway  409  the  whole 
earth  against  her  412  follows  her 
Hend417  glorious  ev err  where  433 
framed  after  Image  of  Qod's  Son 
43fl  her  testimony  about  the  Crea- 
tjon  492  her  preaching  true  and 
st^Ie  496  preaches  tbe  Truth  every 
where  496  is  the  Candlestick  with  7 
wicks  bearing  Christ's  Light  496 
our  refbgeand  nunes  as  in  tbe  Scrip- 
tures 496  a  paradise  496  to  be  driven 
out  by  Antichrist's  parly  5 1 1  those 
days  her  final  straggle  618 

Cliurcha  called  by  the  Spirit  islands 
53 1  and  they  are  a  saving  tiarbour 
and  a  refuge  531 

CIreumriiien  may  be  reckoned  among 
works  of  healing  338  g^venfora  sign 
S49  comes  alW  faith  in  uDdrcnm. 
cision  and  Is  succeeded  again  bj  it 
382, 383 

Cfad'on  from  Homer  quoted  piecemeal 
3S  from  Homer  lOa,  ISl,  406  from 
Plata's  De  leglbus  306  Tlmaens  lb. 
Shepherd  of  HcTmas  364  one  "  better 
than  we"  1,  42  an  elder  Beloved  of 
GodSl  one  "above  us  "276  an  an- 
cient 298one  not  named317.  444, 
191  S.  Justin  Martyr  against  Mor- 
don  321  aPriest  who  had  beard  from 
thosewho  had  seen  the  Apostles  387 
sqq  390  sqq397sqq40l,  403  elders, 
pupils  of  Apostles  459,637  S.  Justin 
6I2S.  Ignatius  [called,  oiuq/'vu»] 
517  Presbyters  whohad  seen  S.John 


570 


INDEX. 


5i8  and  from  Fi^iaf  5i8  citation  or 

reArenoe  to  Meiuuiderl45  to  fledod 

180, 15ft  to  SophodM'  OEdipot  478 
OaiHeai  wrUers  aOoiion  to  40,  49 

[see  alto  HomflTy  H«iiod  fte.»  Ota- 

tion] 
CUmmii  Ptae  had  aeen  the  ApoatiM 

S07 
CMbrtetll  their  holding  89 
CohrhanuH 
CommandmmUi  Tm  {ue  Decalogne] 

without  keeping  o^  no  aaliriinon 

889,846 
Cw»9  God's,  meant  for  the  devil  not 

fbrntS98,S99 
CgiOM  181, 194 


Dasdalus  54 

Dam  omitted  in  Apocaljpee  becanse 

Antichrist  from  his  tribe  580 
ikadd  the  Fhyphet  tlie  Lomn  ap- 

proTed  his  prophecies  510 
DiM  the  name  of  one  of  their  fiui* 

tasiei  89 
Dawid  Kfaig,  a  Priest  898  Us  jrood- 

ness,  frll,  rebnke,  penitencr  888 
Day,  not  ahrays  a  space  of  94  hoars 

156, 157, 508, 504 
Dead  the,  often  bj  prmr  and  fhsting 

raised  in  8.  freoisrar  time  191, 195 

whom  tlie  Lord  raised  He  raised 

in  tlieir  own  l>odies  477 
UmiiA,  sin's  death  800,  801  by  Man 

oreroome  497 
Death  the  Lord's,  death's  death  548, 

559 
Decalogue^  8.  Irennos  divided  each 

Table  into  5  commandments  166  a 

sort  of  steps  to  the  entry  of  Life 

840  Jostifies  840  a  means  of  salya- 
tlon  848  of  friendship  with  God  851 
kept  eren  before  the  giving  the 
Law  840, 850  the  Gospel  not  con- 
trary to  841  expanded  by  Christ 

841  sqq.  necessary  to  salvation  839, 
846  Uuta  for  ever  851 

Deep  the,  tee  Bythos 

Demeirimt  treatise  to  549 

Demoeritat  199,  180 

Demiurge  his  origin  17,  86  his  abode 
ib.  h&  creation  57,  59  ignorant  of 
many  things  18,  98,  107  merely 
animal  181, 188, 184, 185, 186  con- 
tradiction  of  tliis  188  the  Tme  151, 
188 

Deuteronomy  not  a  new  Law  but  a 
summing  up  of  it  548 

Devilt  cast  out  in  8.  Irenaons'  time 
196  Itee  Exordsm] 


DevO  the,  a  Lbr  from  the  bMinidng 
509,  508  Frinee  ^  the  afr508 
throogh  Ifan  overaome  600, 608 

Ihmiiiamt  the  Apooaffpee  seen  aft  the 
end  of  his  reign  591 


B 


EAeran,  ancient  difenlty  fai  keeping 
641  8.  Irenmus  wrote  on  648 

BMoniiet  77  raieot  the  ApoeUe  8. 
Pud  and  8  of  the  EvangeUats  77 
cfL  984  use  drcnmdskm  78  wonMp 
Jerusalem  78  ny  that  oar  Lovd  » 
Joseph's  son  987  Judged  by  true 
Christfams  406  deny  the  ^Hrgfai. 
Birth  406,  451  rqfeet  Wine  In  the 
Holy  8aarament  461 

Bight  the  number  60,  164 

Bighieem  in  the  Bible  9 

Biletht  the  name  of  one  of  their 
f!uitasies89 

BUuiherku  Pope,  19th  from  Aposdea 
and  Bishop  of  Rome  In  8.  Ireomoi' 
time  907 

BttthabSS 

Bloe  and  Eloeoth  names  of  Qod  901 

jKMjMdSodsff  180 

.BnocA  praise  of  860 

Bphotut  Churdi  of  founded  bt  8. 
Pknl,  dwelt  fai  by  8.  John  908  a 
true  witness  of  the  lYadition  906 

IMewmt  199, 194 

mphanetWf 

Bvaritiut  Pop^  Wt 

Bueharttt  the  856—860  the  Church 
offers  856,  857,  554,  555  the  Bo^ 
and  Blood  of  the  Lord  860,  406, 
459-454,  545,  555  feeds  our  pe- 
rishable  flesh  unto  Life  860, 458  and 
imbues  our  blood  458  sent  of  old 
by  priests  of  one  Church  to  another 
541 

Bve,  cause  of  death  to  all  996 

Bwmeh  EihUmUm  preadied  hi  Ethl- 
opia  946,  880  taught  throufh  the 
Prophets  ready  to  8.  FhiUp  ftO 

Bjeoreitm  might  of,  acted  even  be- 
fore the  Advent  106  the  verr  ani- 
mals  tremble  at  it,  ib.  hi  8.  Ire- 
nsBus'  time  even  Jews  could  practise 
it  107 

Bsra  set  in  order  the  8criptures  after 
the  Captivity  988 


Faith,  the  one  SS,  84,  48,  67,  908, 
207  its  pillar  the  Gospel  904  wit- 
nessed  to  by  the  Cburdi  of  Rome 


207  all  the  Cfaurcbea,  S.  Polycarp 
20S  kod  Uie  Chorcfa  of  Aals  onder 
Ub  anccewon  808  irh&t  taith  teaches 
m  1 76 1^  acknowledging  that  lome 
thing!  belong  t<i  Ood  Alone  we 
pmerTB  176  nrm  288  -ne  receive 
It  in  the  Cliarch  303  a  noble  trea- 
iDTe  In  ■  predoui  Teaael  303  with 
■  qnlckenlni:  power  803 

Fear  bdona  to  cbEUren  aa  free  mora 
tluntodKTeaSfiScf.SM 

Ftv*  tha  DDmbcr,  the  Gnoatica  might 
oqnallj  have  naed  It  18S,  168 

Floritau  HO  writings  to  639,  540 

Four  the  number  60,  164 

Free  obedience  of  and  of  children 
greater  than  of  alafea  319, 353, 353 
more  required  of  3B4  gite  all  to 
their  Lord  368 

FretuHU  man's  317,  348,  352.  431, 
438,  439,  450,  514,  516,  517  of 
men  and  Angda  431  of  Antichrist 
515  the  Uevil  too  hod  It  513  and 
hence  PraJie  and  PunishmBnt  431, 
433—435,  441,  442  to  believe  and 

It  to  believe  433  il 
^  ory  o/  slruKgl' 
nlng  Good  434, 


OinriLBl  colling  of,  foreshadowed  in 
Gideon's  Seece  273  faith  of,  nobler 
because  thej  believed  without  the 
Old  Testament  Bcrlptarca  3S3  grosa- 
er,  compared  to  blind  mice  518 

Gideon'M  fleec«  what  it  represented 
S73 

Gneillci  ValendntaD  will  not  cali 
our  Saviour  Lord  4  falself  called 
ae,  1S7,  201,  613  aak  whence  God 
obtained  the  matter  of  His  creation 
116,  116,  cf.  663,  553  if  they  turn. 
ed  at  length  to  God  might  appease 
BIm  by  penitence  117  agree  not 
among  themselves  137  their  lystem 
a  bad  patchwork  130  make  God 
ori^  ot  evil  148  disciple*  of  Simon 
Magns  406 

Goo  the  Ver?  39,  SI,  93  One  Gnd 
proved  94 — 96  acknowledged  uni- 
versallj,  first  by  tradition  from 
Adam  ;  through  the  Prophets  ;  \>j 
the  Gentiles  through  the  Creation  ; 
by  the  Church  through  the  Apos- 
tlea  114,  320  sqq  339  sqq  84B,  251, 
362  proclaimed  by  all  Holy  Bcrlp. 
tore  173,  318,  364  Abraham  319 
and  all  the  PropheU20],  804,  220 
iqq  338,  339,  334,  246,  415,  41G, 


EX.  571 

6 1 0  and  EraDgdists  804  and  Cbnidi 
of  Rome  in  8.  Clemenf  s  time  807 
throogh  the  Son  and  the  Holy  Ghoet 
creates  and  rules  all  things  67, 
364,  366,  cf.  326,  463,  460  [tet 
Hands]  made  all  things  throngh 
His  Word  116,  173,  189,  319,  230, 
403  made  all  174,  243,  251  and 
all  the  host  of  Heaven  184,  185, 
186  made  alt,  saved  Man  230  those 
who  depart  from,  empty  for  nn. 
clran  spirit  with  7  others  67  cf. 
113  and  reap  doom  413  doeth  all 
ttdngs  In  order  317  Immeaiurabla 
yet  measured  In  the  Son  317  migh- 
ty above  ail  necessity  105,  459  not 
unjust  298  aU  from  Him  169  HU 
Will  sovereign  200,  313  no  stay 
nor  rest  for  the  mind  save  Id  Him 
111,  136  hUDian  descriptions  must 
notbeappUedto  123, 126—138,177 
may  be  termed  Mind  and  Light  yet 
not  tliie  human  mind  or  visible  light 
123,  177  cf.  835  howAV  177  HU 
works  one  Harmony  compared  to 
Music  169  their  very  greatnew  184 
above  the  ken  of  ourlittlenesB  169, 
175,  176  a  Just  Judge  305,  306  cf. 
448  Love  of  Him  above  all  other 
knowledge  170,  171  Wemustip'ow 
In  Love  to  Him  who  gave  as  all  174 
and  be  thankful  to  Him  264,  285 
wIU  be  continually  leaching  us  175 
cf.  894  things  not  told  us  to  be  left 
to  179,  180  those  very  perfect  in 
His  Love  permitted  to  contemplate 
188  gave  us  our  souls,  to  each  body 
its  own  IBS  tlie  oversowing  wealth 
of  His  Love  203  cf.  198,229,  344, 
G24,  529  to  believe  is  to  obey  328 
of  the  Law  and  of  the  Gospel  the 
Same  235  gave  both  Old  and  New 
Testament  849,  350,  830,  33S,  408 
One  327,  229,  234,  349,  334,  339, 
334,  336,  337,  376,  378,  394,  403, 
404,  417,  431  sqq  485,  498,  BOO, 
501  Christians  lore  339  cf.  285  one 
Gon  one  Lord  364,  368,  334,  413, 
493,  538  and  one  Spirit  324,  413 
gives  the  knowledge  of  His  Son  to 
those  who  love  Him  233, 234  cf.  326 
abideth,  Hu  servants  too  315,  488 
bare  with  man's  long  punishment 
whom  one  day  He  would  restore  284, 
385,  436  teaches  through  His  Word 
to  Imow  Him  318  throngh  the  Son 
is  seen  333  how  seen  367  they  who 
see  Ood,  in  God  and  quickened 
thereby  367  they  who  love  see  367, 
384  the  more  His  children  love  and 
obey  Him  the  greater  His  Gifts  to 


572 


a  §15    H>BgPBt«  f, 

if  tteDcHI  444,  445,  i4C  wIm 


ksf«  Hb  f— f 
Hii  wfli,  wUek 
54f,543 

Goo  TVS  FAnijn,  Hii  Soir  md  the 
SrauT  miiiirtcr  to  236  cC  459 

Oo4  the  name  bdongi  to  tboie  wIm 
are  iOMbf  adoftioo  310,  439, 440 

God  the  Wobd  eoexiiteBt  with  God 
170  the  Soo  189  God  811—216, 
343  God  lij  the  witncv  of  the  Fa- 
thcr,  the  Spirit,  Angeh,  nieo,  derilt, 
afl  creatioo  384  the  Creator  of  all 
thfaigi  63, 54,  98, 99, 173, 189  coo. 
tafaH  an  493  our  only  Teadier  180 
tL  481  made  m  170  acknofdedf^ea 
One  Father  176  tL  481  aqqand  re- 
▼cab  Him  189  eren  to  Angdie 
Hoiti  190  Hii  geoeratioii  known 
onlf  to  Himaelf  and  the  Father  178 
iaja  that  the  Father  Ak»oe  Icnowa 
the  Laat  Pajr  178,  179  irhy  it  ia  ao 
180  gfvei  the  fint  place  to  God  the 
Father  180  lalratioo  of  the  Father 
881,  884,  886,  888  cf.  500  ndgneth 
for  erer  825  Son  of  Man  that  Man 
mar  be  Son  of  God  285,  881,  888, 
449  made  thingi  new  825  iuiow- 
ledfl^e  of,  knowledffe  of  talyation 
886,  843  acknowledgremeot  of  Hit 
Coming  malcei  perfect  843  olMeryed 
order  and  aeaaon  869  One  425  obeys 


407,  501  ci.  500  fci  M  wUk  Hh 

aaM 


srj 


44f 


:;.'£ 


461  w«       456 


Hb  Serf 


flmli  iv  evtak  459  cC  481 
took  FIo^Ib  fCiiij  Bst  !■ 
450^451 


458  wai 

bo&a  454  lonDed  of  dqr  tke  C7«i 
of  the  bon-kfind  to  ahew  tiMt  He 
Himaelf  ii  Go^i  Hand  Who 
ed  at  the  fint  485-487 
God  the  Father  486,  486,  488  a^ 
Hia  Voiee  490  God  Who  iBffgsfvate 
490  compared  to  aharp  inm  417* 
491,  551  milem  He 
fUriy  had  the  foe 


497  Hia  40  daTB*  fint  wn^  eoMoert 
498-500  our  Leaooa  thiRfrvB  501 


foretold  fai  the  Law  500  aited  For. 
sonaDj  to  lledi  551 
God  the  Holt  Ghobt  68,  887, 986» 
838  came  down  oo  Chrbt  ai  the 
beginning  of  reeting  on  oi  878  ffia 
work  on  the  Day  cl  Penteeoat  878 
onitea  na  to  God  878  ^rplAed  bj 
dew  873  the  anointing  877  Anther 
•  of  Scriptorea,  Wltnem  to  oar  Lord 
889  tlie  Commonkm  of  Quriat  303 
is  where  tlie  Chnrdi  !■  308  thoae 
who  partaice  not  of,  the  Churh 
noorisnes  not  303  Wisdom  of  the 
Father  with  Him  before  creation 
365  nphoUs  all  tUngs,  girea  to  Uie 


INDEX. 


578 


'  seed  hit  bodv  468  imputed  by  the 
Father  and  Ae  Son  499 

OoD  the  Father,  the  Son  God  and 
Man,  the  Holy  Ohoet,  in,  the  Chris- 
tian'8  Faith  rare  406 

€h9pd  the  ground  and  pillar  of  oar 
fiuUi  804  when  each  one  written 
904  8  Matthew's  in  Hebrew  904 
Heretica  by  mutihiting  witneia  to 
984  fooH^U  character  of  235,  986 
-  preadied  at  the  Pkiiion  696 

Oovmmmmti  human  why  God  ap- 
pofaited606 


HAKna  of  God,  the  Son  and  the  Sn- 
miT  864,  469,  460  cf.  458,  469,  617 

Heavem  more  B^ooi  through  the 

tofl  of  8trag(riing  486  Heaven,  Fa- 

radiae,  the  &ty,  some  said  will  be 

8  degrees  of  bliss  687 

Heirew  Incantations  of  Valentinians 

65  Names  of  God  901 
Htiena  the  sUto  of  Simon  Magos 

69, 70  fhUe  abont  her  69 
BM  affirmed  by  oar  Lord  and  prov- 
ed by  Scriptare  179  prepared  by 
'  God  lor  the  Devil  and  hu  Angeis 
907t  999,449, 444,618  for  all  apos- 
taqr  619  yet  they  share  it  who 
penist  in  wickedness  withoat  re- 
penting 999  cf.  887,  449,  448, 618 
—616  eternal  899,  898,  894,  448, 
686  Antichrist  and  his  safcjects  wiU 
be  sent  there  699 
HtOAore  no  qfoantity  will  suffice  for 
.  those  who  so  lie  against  their  God 

188 
HtroOmm  101 
BtruUt  believe  One  God  bat  alter 

Him  67 

MkrvHts  deserving  of  pity  91  mflder, 

m^  be  wameid  oil  more  gently 

191  the  Gnostic,  forernnners  of  the 

Dfagon  199  had'  their  oonvorsation 

•Un  to  that  of  devils  199  sinning 

:  agilAkt  the  Sjdrit  fiUi  into  the  nn- 

pwdonaUe  sin  987  thwart  thefar 

own  salvation  904,  495  cf.  699 

Apostles  and  their  disciples  had 

care  not  to  eommanicate  with  so 

Hveh  as  1^  word  908  nor  would 

'  the  diivcfaes  among  the  BarbarisTi 

.  In  his  day  listen  to  them  209  to 

te  loved  with  a  love  wholesome 

»  to  tiiem  even  though  severe  807 

ofltar  strange  fire,  their  lot  that  of 

Kahnb  andAbiha  885  if  converted 

maj  Im  saved  446  compared  to  un- 


trained wrestlers  478  take  one  or 
two  words  <rf  H.  Scripture  blindly, 
miss  sense  of  the  rest  478  their 
diiferent  errors  495  aO  later  than 
the  Bishops  to  whom  tiie  Churches 
were  committed  by  the  Apostles 
496  are  lilaspbeming  and  shame- 
less Sopliists  496  tunUng  differ- 
ently at  different  tfanes  &6  have 
high  thoughts  496  hide  their  Hes 
under  vefl  of  Scripture  499  deny 
the  Resurrection  699 

HluioiPs  Pandora  finds  its  coonter- 
part  among  them  180,  166 

Homer,  cento  quoted  peDmdl  from 
89  dted  105,  161,  406  referred  to 
199  Us  Fhito  44 

Horos,  10, 19,  2B,  68, 120, 121,  806, 
420  his  function  6,  7,  10,  11  his 
divers  names  7  twofold  96 

Hvrimu  Pope  ninth  from  the  Apos- 
tfes  78,  907,  910,  641 


I  J 

Jacob  type  of  Him  Who  conquered 
876 

laidabaoth  89  his  Irfrth  84  his  story 
86—88 

Jaoth  title  of  God  901 

Jdoli  tilings  offered  to,  allowed  by 
some  to  be  eaten  80 

Jerusalem  the  New  684,  686  the 
old,  the  promration  for  immortality 
686 

Jews  mistaken  In  thinking  that  the 
restoration  of  Temple  under  Ze- 
rubabel  is  the  N.  T.  416 

Ignatius  S.  dted  [but  not  by  name] 
617 

hnage  of  God  in  Man's  form;  Like- 
ness through  the  Spfrit  461  cf.  488 
Imaffe  and  likeness  perfected  in 
us  tibrousrh  God  the  Son  498, 617 
Image  m  the  Heavenlv  how  re- 
'  cdvml  478  Image  Nebucbadnenar's 

f  olden,  a  prefiguring  of  Antichrist 
18 
JnearuaHon  denied  by  all  the  sects 

931,  232  [see  Gon  the  Wonn] 
Incense  in   the  Tabemade,  its  com- 
position   165   the  prayers  of  the 
Saints  867 
John  Baptist  S.  his  preeminence  224 
and  preaching  224  how  more  than 
a  Prophet  233  saluted  in  the  womb 
his  LoBD  266  typified  in  Sampson 
'  660  undoes  his  Father's   silence 

667 
John  8,  the  BvangOUt  abode  till  the 


674  INDEX. 

ttmeiofTrdaiiieO,  SOSthotewho  JutUmS.KMuijr90liMho€k%fpdxult 
ocmyened  nith  him  mentioned  160  Ifwckm  dtedSSl  dted  512 
wrote  hit  Goiroel  it  Ephesos  804 
agftinst  Cerinthni  239  fled  Cerin.  K 
thus  208  chancteristie  of  hlf  Gos- 
pel 235  KmaBf  Koodf  jtktHM  abo  228  girco 


JoMiAoQr  Lord's  mated  Father  282,  by  Cfod  to  good  or  for  prnitshiaimt 

880  tanffht  tfaroogli  the  Holy  Scrip-  as  men  need  506 

tore  879  some  heretics  alBrm  that  JTnotoMIr s  nothing  fai   eomMxisoa 

he  was  Father  of  oar  Lord  298, 496  with  Oie  lore  of  Ood  170,   171 

Josqfhmi  quoted  552  manj  of  God's  woria  ahofe  ovr 

Joshua  a  ^rpe  of  oar  Lord  549  175  troe  554  of  good  and  efillkve 

.A'siMSifSifif.  dwelt  among  Cdts  2  spoke  of  496 
a  toeign  tongae  2  idiy  he  wrote 

8, 50, 91, 187  nses  inmy  18, 37, 88  L 
his  ooontrj  on  the  Rhone  44  had 

had  much  tallc  with  the  Gnostics  Latova  156 

141  was  aslced  to  write  187,  448  JUwonis  parable  of  198 

attribates  worln  of  man  not  only  to  Lmcr  the  later  IVecqits  of  temporary, 

their  immediate  aathors  bat  to  ao-  giren  in  pmiihment  to  the  mor- 

tiion  iar  l>adc  98  iriien  yoang  had  marings  of  Jews  847—- 861  [seeZ^ 

seen  8.  Poiycarp  207  and  remem-  eaiogue,  CammandaMmUi]  onderthe 

l>ered  it  so  well  540  prays  orer  his  Old,  sacrifices  nought  wput  from 

worli  215  promised  another  trea-  obedience  852 

tise  250  prays  for  those  who  hare  lirft  hand,  the  Gnoetles  coonted  to 

gone  wrong  807  has  office  of  dis-  belong  to  imperfection  56, 168 

pensing  the  Word  448  siqmoses  that  L&tUr9  qf  lAs  alfihahti,  Mark's  tu- 

the  death  of  our  bodies  nugfathaye  garies  with  46  cf.  180  Hebrew  call, 

been  ordered  as  part  of  our  mo-  ed  Sacerdotal  168 

ral  training  454  distinguishes  be-  lAghi  not  to  be  bhmed  for  thoee  who 

tween  the  Image  and  lilnness  of  cannot  see  441  cf.  896  or  who  hide 

God  461  thought  that  the  world  themselres  therefrom  442,  615  or 

would  last  6000  years  517  abjures  are  blind  514 

them  to  oonr  his  writing  accurate-  lAmu  8,,  Bishop  of  Rome  after  8S. 

ly  589,   540  says  that  at  Easter  Peter  and  Paul  207 

and  Pentecost  there  is  no  kneeU  Lot  concdring  by  his  daughters  a 

ing  549  says  that  the  Feasts  we  type  401,  402  his  wife  £>1,  402 

keep  with  wrangling  please   not  a  type  of  the  Church  402, 409 

Goa  555  writes  to  Pope  Victor  Love  makes  perfect  888  more  pred- 

urging  him  to  remove  one  who  oas  ttian  knowledge  and  ezahed 

ta^ht  grieyous  error  560  above  all  gifts  408 

/jraafifof*  Exodus  fit>m  Egypt  a  type  of  lAike  8,  characterlstie  of  his  Gospel 
Church's  journey  through  the  world  285  8  PauTs  testfanony  to  257  spe- 
400  buil<ung  Tabemade  fit>m  the  dalties  of  his  Gospel  258, 269  gene- 
spoils  of  the  Egyptians  our  war-  alogy  in  295, 29o 
rant  and  ensample  899,  400 

Judtu^  Gfl«pel  90  said  to  be  ^Ified  M 
by  the  ^n  that  suifered  152  the 

notion  refuted  158  Maoi  signification  of  their  ffifta  222 

Judges  if  they  Judjre  uijustly  shall  Mammon  the  word  ezj^ained  218 

likewise  pensh  5w  Man  divided  hito  eartfarr  and  the  an- 

Judge  the  umust,  AnUchrist  509  imal  17,  60  earthly  spiritual  animal 

Judgement  Day  of,  all  who  teach  23,  25,  26,  60,  66  anfattal  and  spi- 

wrong  shall  be  there  to  give  ac-  ritual  cf.  ^,  ^  hj  unthankfnlness 

count  thereof  147  bad  then  doom-  deprives  himself  of  life  for  ever  800 

ed  817  cf.  848  Sodom  then  more  the  work  of  the  whole  Holy  Trinity 

ffently  dealt  with  than  they  who  810,  488  has  free  will  and  is  there- 

knew  better  424,  425  [see  Hell]  fore  Justly  doomed  if  he  dioose  the 

Jbeti/ted  we   are,  through  Christ's  bad  817,   482,  488  cf.  450  com- 

Coming  890  mingled  with  God  281,  282,  866, 


INDEX.  575 

517  free  to  beUeye  or  not  believe  on  Us  lesdmooj  to  that  of  the 

488  perfected  by  Obedieoee  438  by  Prophets  SS9  eharscteristie  of  his 

ftO  God's  arrangements  486  how  OospelSSO 

gains  hj  trsinlng  454,  455  whj  Marriage  feriiidden  hf  'Satominns' 

not  created  perfect  486—488  obe-  sect  71  The  contfaient  80  Mardon 

dienoe  bis  life  488,  489,  440,  442  and  Tkitian  80  ceases  after  the  Re- 

disobedienee  his  death  489  taoght  sarrection  198 

bj  good  and  evil  440  by  penitence  Marhfra  ChristPs  Babj  S66  those  who 

rejects  disobedience  440  most  yield  diwonoor,  Clubt  will  not  honour 

himself  soft  to  God's  trainhig'  Hand  S78,  279  plenteous  in  the  Chnrch, 

440,  441  which  wills  to  give  him  rsre  elsewhere  408  cf.  74  oonqoer 

Beaatj  441  first  preordahied  to  be,  tlutmgh  the  Spirit  468 

in  the  appointed  time  made  449  Mary  ftrgim  hiyentlon  that  onr  Lord 

madf  up  of  Body  Sool  and  Sidrit  was  not  bom  of  her  passed  but 

460,  461,  468,  464,  467  of  Body  throogh  her  281  cf.  262,  451  her 

and  Soul  recel?ing  God's  Spirit  460  haste  checked  at  Cana  of  Galilee 

465,  cf.  467,  468,  471  perfect  who  269  the  Bfarth  of  her  foretold  by 

461  from  God  his   salvation  and  Isaiah  and  King  David  290,  291  in 

inoomiption  500  ripened  by  triba-  her  Eve's  work  undone  296,  494 

hUlon  517  him  the  bUnd  Gentiles  Matter  origfai  of,  known  to  God  179 

serve,  as  stubble  for  growth  of  not  inoriginate  lest  God  be  no  Cre- 

wlieat  and  its  chaff  to  bum,  for  ator  552,  558  pseudo-origin  of  15, 

worUng  of  gold  518  hi  this  worid  16, 115,  182 

suffered,  in  this  worid  shdn  for  Loye  Matthew  8,  wrote  In  Hebrew  204 

of  God,  hi  this  world  shall  they  characteristic  of  Us  Gospel  286 

reign  524  in  the  Resurrection  the  Metumder  qf  Samaria  190,  195  dis- 

whole  Creation  will  serve  580  shall  dole  of  Shnon  Magus  70,  210  his 

rise  586  neglecting  to  do  good  when  false  baptism  71 

he  can,  alien  from  the  LiDrd's  love  Memmder  the  Comie  poet  referred  to 

542  impartidpant  of  God,  void  550  145 

note,  twofold,  an  image  of  the  Word  MiraeUe  wrought  by  Gnostics,  of  no 

Incarnate  559  Man  by,  death  over-  kind  sort  191  the  Church  in  S. 

come  497  the  Devil  conquered  500,  Irennus'  time  could  work,  even  to 

506  [$ee  RenarreetUm\  raise  the  dead  191, 195  wrought  hi 

MaredHna  a  Gnostic  7/  the  Church,  some  working  one  kind 

Mareion  o/Pontae  78, 178, 189, 190,  some  another  195 

205,  208,  281,  284,  242,  259,  822,  J[fo«ef'  Rod  a  type  of  Christ's  conquest 

827  mutilates  S.  Luke  and  S.  Paul  292  Moses'  writings  claimed  by  our 

78,  79,  250,  260  cuts  himself  off  Lord  as  His  own  words  812  sight 

from  the  Gospel  237  denies  salva-  of  God  forerignified  our  sight  of 

tlon  of  Body  79  and  Incarnation  God  the  Son  870  and  his  Ethiopian 

405  the  serpent  was  hi  him  79  off-  wife  the  GentQes  874,  875  Moses 

shoot  from  Urn  80  Ills  good  god  foretold  the  Lord's  Passion  888» 

95his2gods96,806,406disproven  884 
427  owned  by  S.  Polyearp  as  first- 

bom  of  Satan  208  lived  m  time  of  ^ 
Anicetus  210  liis  party  make  God 

the  autiior  of  evU  250,  405  judged  Naam Ait's  dean^g,  type  of  ours  hi 

by  true  Christians  405            •  ^^7  Baptism  558 

Mareiofiiies  812,  841,  414  blaspheme  J^oiaitanee  from  ^Nicolas   Deacon 

openly  in  phOn  terms  512  J®  »»  ofthoot  of  Gnostic  heresy 

Mark  98   forerunner   of  Antichrist  ^" 

40  led  astray  women  40—44  his  Thanber  the  notable  or  Mark—S  47, 

false  Euduurbt  40,  41  S.  Irenous  49,  55, 162,  168  [eee  Sign] 

deemed  that  he  had  an  evfl  spirit  ^mmeratUm  by  Letters  of  Alphabet 

for  his  coadjutor  41  his  hivention  48, 55,  168,  180,  190  fin. 
wliidi  he  put  forth  44—58  wliat  he 

thought  new  borrowed  from  Pytha-  O 
goras  181  his  disdples  thought  that 

they  might  fredy  do  any  tiling  48  Onnipus  comparison  with  478 

.Vorlp  ^.  hb  testhnony  229, 265  joins  Ogdoad  4,  10,  16,  i7,  29,  81,  8^ 


576  INDEX. 

48,  51,  65,  58,  59,  60  names  of  many  who  had  seeii  Chriat  f06  8. 

88  how  greDeriPted  88,  89  mother  Ireoscia  when  Toonir  had  aeen  him 

of  thirty  56  another  84  908,  540  taoght  wtmt  the  Chureh 

Oil  AnohMng  ita  oompoiition  165  teadiei,  wbU  he  learned  from  the 

Apoatlea  908  adoamad  In  Roma 

under  Anicetna  906  oonyerted  maaj 

P  Valenddan  and  Hardonite  liera. 

tics  908  told  the  atoiy  of  8.  John 

PAi»A.KBDsa   gaye  tlie  Greda  the  and  Cerinthna  908  how  he  owned 

long  Toweb  58  Mardon  908  his  Bpiatle   to  tlie 

Pandora  819  blasphemy  ahoot  180,  Phil^iplana  908  Fi^iaa  a  oompaa- 

155  ion  of  598  his  Episdea  alnded  to 

Pnq^iof  A   hearer  of  8.  John  and  541  kept  Eaater  hia  own  wnj  and 

companion  of  8.  Pdjcarp  598  com-  did  not  quarrel  541 

pflea  fiye  booln  598   testifies  In  Poor  gifing  goods  to,  ondoea  paal 

writing  a  traditional  saying  of  omr  ooyetoosness  840  [jea  Afansglfing] 

Lord  598  Pra^  we  must  for  repentanee  of  those 

ParMes  expounding  of   179,   173,  who  entreat  ua  iu  199  Pkmys,  & 

180,  181  Irensus  for  the  Heieties  807 

PatHarehs  and  them  of  old  we  may  Precepts  later  of  the  Law  for  a  time 

not  blame  401  only  847  sqq.  certain  of  the  N.  T. 

Paul  8,  a  type  of  no  JEon  155  caught  l»y  way  of  relaxation  848 

into  third  Heaven  187  confessed  Preparation  dtgf  called  the  PUie  aqp- 

our  Lord  916  uses  transpositions  per  504 

in  bis  language  916, 917  reoogniaes  PriesUf  iqiparel  under  old  Law  106 

prophets  and  prophetesses  m  Uie  Mesta  good,  we  mnat  deaTe  to 

Church  987  ddiyered  in  preachhig  886  their  Nurse  and  Home  the 

the  whole  Counsel  qf  Ood  958  Church  887  guard  our  Fdth,  in. 

Peiops  story  of  156  creaae  onr  Love,  exphdn  the  tthle 

Penitence  91.  919,  889,  440  restora-  887  Priests  and  Leidtea,  afl  the 

tion  after  88  practice  of  sometimes  Lord's  disdples  are  589  Prieat  who 

open  44  practice  of  997  to  it  God  had  heard  of  thoae  who  had  aeen 

granta  ilia  Sonship  446  Hell  fol-  the  Apostles,  8.  Irensens  dtea  887— 

lows,  on  works  of  wickedness  with-  889,  880 

out  999,  518  those  who  refuse  448  Principles  tliree  18 

Penitent  a,  status  of  48  God  grants  PropAecygiven  by  God  to  whom  and 

lovingkindness  to  800  peace  and  when  He  will  49  not  understood 

friencUhip  449  before  its  fulfihnent  884  to  Chris- 

Pennies  the  two  given  in  the  Para-  tians  is  Treasure  hid  in  a  field  884 

ble  of  the  Good  Samaritan  274  fulfilled  of  none  other  save   our 

Peter  8.  his  testimonies  988^849,  Master  415,  416 

945  Prophets  members  of  Christ  400  fore- 

Pharaoh  how  God  hardened  his  heart  tdd  that  the  obedient  should  suffer 

896  thought  the  passage  of  the  409  saw  different  aspects  of  Christ 

Red  Sea  no  mhrade  but  according  409 — 414 

to  nature  897  Proverbial  stiffing  One  nted  not  drink 

P/Ufriftftf^*  sacrifice  compared  to  Cain's  the  whole  sea  up  to  know  that  it 

859  is  salt  151  cf.  89 

PiUUe  77  Tiberius  Caesar's  Procura-  Prunicos  89,  88,  86,  879  88»  498| 

tor  78  584 

Pindar  156  Prunica  418 

Pius  pope  907,  910,  541  Ptolemy  9,  88,  101,  160 

Plato* s  imag^  used  by  some  heretics  Ptoletiw  son  qf  Lagus  cauaed  the 

77  part  of  thefar  system  borrowed  LXX  to  be  translated  for  hia  Li- 

of  130  bis  Cup  of  Oblirion    196  brary  988 

cited  806  Pythagoras  8  his  image  used  by  some 

Plough  and  sickle  man's  beginning  of  the  Carpocratiana  77 

and  consumation  417  Pythagorean    notion    of    numbers 

Pofycarp  8,  made  Bishop  of  Smyrna  brought  into  the  Gnoatie  aystem 

y  the  Aposties  908  had  talked  with  181 


INDEX. 


577 


R 


Raohbl  type  of  the  Churdi  877 
Rtt(^ud  the  name  of  one  of  their  fim- 

tuiet  88 
Itahab  ike  harlot  what  she  gafaied  by 
hifUiig  the  8  sniei  875  irdiat  the 
scarlet  thread  dgnified  8T5 
RedeumHon  so-called  of  those  in  error 

48,  84,  86,  67,  88 
RepaUmwe  from  error  hard,  yet  not 
unpossible  205  the  Gnostics  inyited 
to  818  [MS  Ffenltenoe] 
ReiurreeHon  to  doom  of  those  who 
beHere  not  God  in  Troth  68  of  body 
denied  by  Mardon's  set  79  we  bfr> 
lieye  1^  true  836,  544,  545,  558 
and  Joyous  5^9  expbdned  away  by 
GnosticB  191  who  deny,  contradict 
their  salyation  477  of  body  and  sonl 
and  spfarit  to  Life  or  to  Doom  198 
of  tK>dy,  see  Bodies,  of  the  Jost, 
the  Lord's  Kingdom  518  still  to 
eome  588 — 587  to  come  after  Anti- 
christ 588  the  Lord  gave  token  of 
in  them  whom  He  raised  on  earth 
477,  478  and  in  requiring  blood 
[as  not  perishing  Imt  lasting]  481 
EUsha'sdead  body  raised,  shall  not 
the  Lord  raise?  558 
Raman  Bmpire  security  of  899 
Rome  Chareh  <^  founded  by  8.  Peter 
and  8.  Pul  906  its  succession  of 
Bishops  807 
Rttie  cf  TnUh  88, 84, 174,  205,  280, 
261  we  have  174  it  came  down 
to  us  from  the  Apostles  207  the 
Churches  of  Asia  witness  tiiereto 
and   8.  Polycarp's  successors  206 
S.  Polycarp  declared  that  he  had 
reoelTed  it  208 


8 


Sabaoth,  titie  of  God  201 

Sabbath,  Law  forbade  not  Idndness 
and  worin  of  healing  and  good  on 
828  circumcision  too  a  kind  of  heaU 
ing  838  token  of  the  endless  Rest 
above  349  will  succeed  the  Days  of 
Anti-Christ  522, 527 

Baerifieee  d  the  old  Law  ordained 
not  for  themselres  but  to  educate 
the  people  In  obedience  and  loyal^ 
852—356  sacrifice  br  itself  sancti- 
fies not  359  the  Church  has  her 
own  now  358, 860, 555  Sacrifice  a 
pure  510 


Sampion  fioretypified  8.  John  Buitist 
550 

Saaetmf  a  Mar^  545 

Sand  ropee  q/*,  tiie  Gnostics'  tortuoas 
reasonings  oompved  to  115 

Satana  ezpUdned  499 

Satwnb% 

Sahuminus  qf  JlnHoek  by  D^ihne, 
disciple  of  Menander  71,  178, 190, 
his  errors  71  Us  sect  forbid  mar- 
riage 71, 80  some  of  tiiem  also  an- 
imal fbod  72  the  Continent  ollUioot 
from  him  and  Mardon  80 

SekUm  rends  the  diurch  407  works 
no  reform  so  great  salts  own  haim 
407 
Seriptmre  Hoia  Valentinlans  OTerpass 
24  deal  rudely  with  29  passages 
misapplied  25,  36,  fff,  28,  29, 55, 
59-r62,  68,  re,  315, 316, 320-n8tt 
false  story  of  Adam  and  Ere  86  of 
Cain  Abd  and  Seth  87of  Noe  87  of 
Abraham  87  of  Moses  87  of  the 
Prophets  assijnied  among  their  fiUse 
seyiMi  88  of  S.  John  Butist  88  of 
Esau  Korah  Sodom  90  its  hidden 
depths  34,  35  teaches  us  the  mak- 
ing of  the  world  99,  176  to  be  at- 
tended  to  rather  than  new  fimgled 
teachers  99, 186  teaches  us  what  to 
beUere  of  God  123,  177  teaches 
One  God  173, 176  Which  rules  oyer 
all  179  perfect  174  Which  made  all 
186  uttered  by  God  the  Son  and 
Holy  Ghost  174, 175,  difficulties  of, 
some  by  Gfod's   g^raoe   we  solve, 
others  are  laid  up  with  Him  175  all 
harmonises  to  faith  176  what  it 
tells  not,  we  must  leave  to  God  179 
tells  of  Hell  179  proves  resurrection 
of  body  .198  Abraham's  prophetic 
power  199  apportionment  of  place 
even  before  the  Doom  199  con. 
tinuanoe  of  man  199  and  his  salva- 
tion 199  set  in  order  after  the 
Ci^tivi^  by  Esra  288  God  pre- 
served  them  to  us  in  Egypt  [in  the 
LXX]  289  God  the  Holy  Ghost 
Author  of  289  both  Testaments 
from  One  God  330,  408,  418  no- 
thing in,  without  its  meaning  401 
to  be  read  diligentiy  with  right 
teachers  403  purposes  of  O.  T.  (in 
part  to  increase  our  own  faith)  404 
true  knowledge  of.  In  the  Cliurch 
408  furnishes  proofr  417  Valentini- 
ans*    thorough    disagreement  one 
idth  another  in  interpreting  421 
Seriptwre  Uoljf  texts  eacphined 
Gen.  it  16     .••...    496 


pp 


578 


INDEX. 


17     . 
ffl.15     • 

xxfiL  28,89 
xxJLfili,  88,  89 
Ezod.  ix.  18     . 
xB.a5     • 

8Kiiig8TL6 

P>.  XIT.       11       . 

CI  nil*  11 

Troy.  L  80, 81 
IHL  i.  88      . 
iL8,4. 
TiLlO— 16 
TiH.8,4 
xx^l.  6     . 
XXX.  86     . 
xim.  18—81 
lxLl,8 
8     . 
lxr.85     . 
Dan.  U.  84 

41—45 
Tit    .    . 
Hos.  i.  8     . 
8.Matt.iii.lO     . 
T.  6     • 
80     . 
▼i.84     . 
tU.  1,8 
ix.i;     . 
xl.  18     . 
27     , 
xii.6     . 
29 
xiii.  83     ! 
52     . 
XX.  9,  10 
xid.d3— 43 
xxii.  1—14 
xxir.  28     . 
xxtL29     . 
8.  Mark  ix.  47     . 
8.  Luke  V.  36,  37 
▼1.40    . 
ix.  60    . 
X.  19  (Pc 
xii.48    . 
xiii.  9     . 
xiy.  14     . 
xviU.  8    . 
8.  John  iv.  37    . 
V.  43 
Acts  TiU.  17    ! 
Rom.  xi.  17    . 
xiii.  1    . 
1  Cor.  ii.  6    . 
iii.3    . 
X.  23    . 


'ower 


of 


508,504 
.  497 
.  886 
.  587 
.  888 
.  896 
.    Wf 

466,466 
.  491 
.    441 

890,891 
.  496 
.    887 

416, 417 

890,891 
.  866 
.  816 
.  580 
.  413 
.  883 

156, 157 
.  529 

298,511 

511,518 
.  508 
.  374 
.  491 

468,469 

.  841 

.  818 

.  898 

.  413 

.  434 

884—326 

.  330 

.  219 

.  537 

.  330 

.  429 

422—424 

42fr-428 

.  .  345 

526,  538 
.  .  398 
.  .  419 
.  .  523 
.  .  467 
enemy)  153 
.  425 
.  552 

526, 527 
.  509 

379,383 
.  509 
.  437 
.  470 
.  505 
.  460 
.  437 
.    433 


xQLM 176 

XT.  10 881 

86  MO.     •    •     468, 464 

45 474 

49, 50  .    .    .      468  aqq. 
8Cor.xiL9   .    .    .  454,455,^ 

1foh.tl4 464 

It.  6 498 

Flifl.ffi.80,81 479 

Rer.  tl8— 16  •    .    •    •    878 
x?fi.l8— 14  ....    511 
8eeundu»d6 

SephMgUU  trmuiaHom  of  SqlpUu-oa 
origin  of  887—889  fopported  by 
88.  Peter,  John*  MatttMW,  Ptad 
889 
Sewn^  the  number  49 
Shepherd  qf  Hermtu  dtad  864 

8i^  lAtf,  1.  e.,  S*  (ci^led  the  NotaUe 

nmnber  and  the  Mark)  47*  49,  55, 
168,168 

aUoice  8,  4,  85, 88,  48,  44,  46,  47, 
49,  50, 58, 58,  101, 118, 119,  180, 
187,  188, 481 

iS^ffMon  548 

Simon  th§  Cfradtm^  BadBdei'  Be 
about  him  78 

Shium  Magui  190,  191,  194,  195, 
850,  888  Ms  ill  tMorlnnhig  68,  his 
later  bbwphemies  69  the  foont  of  all 
heresies  69, 79, 80, 98, 808  the  foont 
of  Onostte  farcU^  114,  406  his 
slave  Helena  69  denied  good  works 
70  his  sect  practise  witchcnft  70 

Sin^  origin  of  to  be  left  to  Ood  179 
the  Unpardonable  237 

Sin  those  who,  fewer  In  nmnber  than 
those  who  persevere  179 

Six  the  number  48,  49 

SUctus  Pope  807, 541 

Solomon  tCing;  liis  praise  fiUl  blame 
389 

Soter  Pope  807, 541 

Souis  transmigration  of  taoght  by 
Carpocrates*  sect '75,  76  dtsprored 
196—198  8oul  living  in  the  bodj 
takes  figure  of  the  body  150  go- 
verns and  instructs  the  body  197 
mind,  reflection,  purpose,  its  mo- 
tions and  operations,  having  no  sub- 
stance apart  from  It  183  received  at 
first  from  God  life  frt>m  Hfan  too 
its  conthiuance  199,  200  retains  its 
body,  8criptnre  proof  of  198  not 
life,  but  participant  of  life  200 

Spirit  of  Christ,  knows  all  179  of 
Ood,  created  all  188 

SpMiual  the  19,  81,  39,  148,  181, 
460,  461  they  are  but  spfaitual  in 


INDEX. 


579 


some  low  leme  188  its  origlii  15, 
1 88  contrasted  wHh  the  mrthfy  149 
[see  Animal]  we  are  made  throngli 
die  Spirit  464,  467  [see  aiso  Man] 

8.  Btephm  imitates  his  Blaster  851 

flfftfieXomt  69 

8toie»f  part  of  Gnostics'  system  iden- 
tical  with  180 

SmeeeeeUm  prbadUiee^  thej  who  with 
draw  from  to  be  suspected  885  in 
the  Chmxfa  408 

Stfferk^f  ose  of  517  prores  ns  584 


TABXBiTAOLa  (^  witmeeM  164  its  can- 
dlestick  164  its  anointing  oil  165 

TatUaHy  reneflrft(}e  disdple  of  8.  Justin 
80  denied  Adam's  salyation  80,  302 
combined  ail  heresy,  yet  invented 
thU808 

Teaeheri  the  Chnrch*8,  diflferent  in 
degree,  in  doctrine  the  same  84,  85 

Tdenhorui  Pope  and  Martyr  807, 

Ten  the  nnmber  61, 164, 165 

T%alee  quoted  129 

TheodotUm  qfEpheeue  his  mistrans- 

lation287 
JUrtjf  the  nomber  61, 168  both  too  lit- 

tie  and  too  mnch  117 — 121  made  up 


made  Flesh  81,  868,451  deny  good 
worla  70anobit  with  balsam,  and 
some  with  oU  and  water  65,  ^  re- 
deem  (In  their  way)  the  dead  and 
dying  66  their  oflUioots  for  nnmber 
compared  to  tlie  Lemaeaa  Hydn  90 
8.  Irensos  had  seen  some  of  their 
writings  90  accused  Cftth<^  of 
lingering  below  186  denv  poUution 
from  bad  deeds  181  teach  that  one 
ought  to  practise  all  bad  deeds  192 
if  refhted,  the  other  Heretics  also 
refoted  190  sUpperjas  serpents  805 
compUdn  of  being  termea  heretics 
261  some  of  them  conyerted  by  8. 
Polycarp  at  Rome  206  eyenr  sect 
deny  the  Incarnation  281  add  Gos- 
pels 287  tbefar  system  most  be  mas- 
tered  or  cannot  be   refdted  808 
judged  by  the  true  CluriBtian  406  in- 
cur God's  manifold  Judgments  406 
their  ejctreme  disagreement  420, 
421  deny  Bfartyrdom,  misinterpre- 
ting it  408  yet  haye  had  some  few 
Martyrs  408  deny  that  Man  is  made 
of  day  486  oyerttirow  God's  decree 
512 
FalentUme  2,  85,  88, 80,  91,  99  note, 
101,  140, 178,  205,  208,  231,  284, 
242,  259,  260,  322  belonged  to  the. 
times  of  Popes  Hyginus,  Plus,  Ani- 


cetus210 
of  eight,  ten,  twelye,  4,  55,  60,  61,    Vietor  Pope,  fragments  of  8.  Irensus* 
167  occurs  in  the  BiUe  9  Letters  to  541,  542, 559 

ThougM  origin  of  121  its  progress    Fine  fruit  of  when  giyen  New  526 
122 

TUan  a  name  of  the  sun  521  not  un- 
likely to  be  the  name  of  Antichrist 
as  containing  the  number  six  hun- 
dred and  sixty  six  521 

TradiHon  of  the  Truth  210  to  be  fol- 
lowed 209  kept  by  Barbarian  na- 
tion8  209 

Trivitt  Holt,  man  the  work  of  the 


W 


Wbbat  those  who  bear  fruit  to  God 

517 
WhM  the  good  giyen  in  the  last  time, 
by  God  the  Son  233  new  in  new 
skins  418 


whole  810  in  Them  our  growth  and    FRfcfom,  thehr  mad  story  about  6, 12, 


increase  331  His  Work  in  man  367, 
368  rigi^ed  in  the  8  spies  at  Je- 
richo 375 
Truth  the^  the  same  eyerywhere  34 
entrusted  to  children  261  borne 
witness  to  by  all  328  and  by  its 
foc»324 


406  other  fimtasies  about  85,  87, 
88,  89,  90, 117  fin.,  119  through  it 
they  deyise  impiety  against  the 
Very  Wisdom  of  God  139  while  of 
the  irisdom  of  Valentinus,  which  is 
of  the  deyil,  the  story  may  be  true 
140  fin.  but  it  is  no  ^risdom  143 


7Vre<v0,hitiieBibIe9,lO,25,61,165,^  mtehcrqft  practised  by  Simon  Ma- 


167 


VALBiTTiiriANS  151,  250,  261,  322, 
418,  512  deny  that  the  Word  was 

P  1 


ffus>  set  70  by  BaiiUdes'  sect  73 
by  Carpocrates'  sect  75 

Word  eee  God  the  Word 

Ward  the  inward  or  unuttered  Mi- 
JSrros  120  the  emanative  or  utter- 
ed irpoSopucSs  122  the  two  distin- 
guished 177  its  generation  122, 178 

2 


580  INDEX. 

Hi  mode  of  gooentlon  not  to  be       nAitad  IM,  19S  nauned  19  bj  8. 
tnottarred  to  the  Woed  of  Ood,       Ixmmm  19S 
as  tfaoDgh  our  eertUtf  tfalngB  oould 
deecribe  to  vs  tlie  Smmnie  Mr-  X 

■tote  196,  W,  177  £w  becniie 

tlie  hmiiui  tongneb  imeq[aal  to  tlie   Xtitui  Pom  {Lt^  Sfactoej  S07,  MI 
npUa^ortlieimiittvedword  177 
IFbrlw  mod.  dnled  bj  Simon  MagvP 
leet  70  Ciurpo^sites'  leet  75»  77  S 

QodrecfliTei  endmnts  oi  In  re- 
toni  Hb  ffood  tbinfi  861  bed,  de-    Zodiac  58 

nledbjViueDtiiiiaiistodoaiijhanB    £er«A  e  tjM  of  Mtfc  in  Uadranir 
to  tbe  «*pflrfMi»  181  thli  opinion       ddonSU 


INDEX  OF  TEXTS. 


LI    • 

GENESIS 

•    •      59 

17 

xiT.99 

XT.  18 

19^91.    .    •    • 

xtL8 

xtU.  10, 11  ...    • 

19 

Jdx.94 

96    .    .    .^  .    . 
81, 88  ...    • 

88 

85 

xxiL6 

17 

xzia.15 

xziT.  99 

55 

XXT.28 

96 

89 

zzTiL97    .  • 

98, 99 

ZZX.89 

xzxm.8 

8    .....    • 

XTTTffl.  98,  99 

xni.8 

zllx.10— 19 

18 

EXODUS 

tl8,14. 

iiL7,8 

8 

14 

19 

TiLlO 

Tffi.19 

ziL85 

xflt.  9    ....    *    . 

•  .    884 

•  .    880 

•  •    598 

•  •      61 

9    • 

99 
•    .      59 

•  •      81 

•  •    848 

8    . 
8    . 

•  .    408 

•  .    508 

•    .      60 
.    •    918 

18    • 

.    .      60 

•    •    408 

88    . 
88    . 

*  8io,'86l, 

.    .    897 
458,487 
.    •    885 

.    .    401 
.    .    401 
.    •    401 

II.1.8. 

.    .    517 

.    .    880 

O 

.    .    998 

>    •    890 

7  . 

8  • 

'  864,' 455, 

.    .    900 
468,  486 
.    .    469 

.    .    595 

.    .      61 
.    •      61 

18    • 

.    .    496 

.    •    876 

16. 17. 

.    .    609 

.    •    876 

17    . 

.    .    604 

.    876 

85    • 

647 

.    587 
•    597 

19. 1.    . 

•    .    608 

.    877 

8,8. 
4.5. 

•    .    608 
.    .    608 

.    597 
•    597 

8    . 

.    .    487 

9    . 

489 
.    .    487 

.      61 
.    888 

18    • 

.    .    800 

•    996 

14    • 

•    .    898 

15    . 

.    .    444 

19    . 

497 
•    .    487 

81    . 

547 

.    .    800 

.    898 

.    886 

It.  7    . 

jBlflf 

889 

9    . 
10    . 

858,869 

999 

.    .    481 

•  814 

•  914 

•  897 

tL15    .  , 

.    .      61 
.    •    481 

.    999 
.    999 

6    • 

.    .    481 

897 

diL  14. 15 

.    .    918 
.    .    694 

.    897 
.      10 

682 


INDEX  OF  TEXTS. 


zirLlS 84 

rriLll 881 

404 

16 906 

zzlT.4 61 

ZXT.IO 104 

S8 104 

87 490 

40 840 

xxtLI 104 

7 104 

10 104 

zxfiiL5 100 

XMX.SS,2i 105 

84 105 

zzzLlO 849 

zxxifi.9,8 847 

90 09 

800,  870,  878 

21—93 870 

zxzhr.0,7 870 

11 870 

xzxyL8 01 

91 01 

91,93« 01 

JDCKTiB.9    . GO 

18 00 

zxzlx.10 GO 

01 

95 01 


LEVITICUS 


zL8 


405 


NUMBERS 


xU.  10, 14 875 

xy.89 899 

xvi.  15 880 

sOi-lS 549 

99 549 

98 549 

zzm.19 549 

zxiT.  17 999 

93 547 

XZflL  18  •••••••  548 

8 550 

.98 898 


DBUTERONOMT 

ir.  14 851 

19    ...»••.  918 

T.   9,8 850 

8 918 

99 840 

851 


94, 867 

tL4 819 

501 

6 501 

18 501 

14 914 

Tffl.8 850 

Z.19 851 

10 848 

z?L  5,  0. 888 

10 857 

ZfflLl • 

9 

ZST&18 911 

zxTliLlO 884 

80 498 

It,  90 851 

sodLl 811 

4 981 

0 884 

409 

8 947 

9 947 

znBL9 


josquA 

if.  18 876 

iT.9 01 

90 61 

T.  11 549 

19 649 

Z.17 106 


JUDGES 

tL97 648 

89 S78 

ziT.  0    .*••*•    •  666 

XT.  8 550 

15 550 

XfL90 550 


1  SAMUEL 

lz.99 01 

ziL9,8 886 

4 886 

5    . 887 

ZY.99 859 

XTii.  19,14 60 


9  SAMUEL 

xL97. 888 

xii.    1— 7 888 

18 


INDEX  OF  TEXTS. 


588 


1  KINGS 

It.  88 889 

Till.  27 889 

xLl 889 

4 888 

6 889 

9 889 

81 61 

XYUi.21 215 

24 215 

81 61 

86 215 

232 

six.  11, 12. 871 


2  KINGS 

T.  14 558 

yL6 491 

550 
xifL21 558 


JOB 


xnvm.10 

22 

.    201 
»    .    175 

PSALMS 

12 466 

il.8 218 

377 

iU.5 402 

412 

tULl 336 

2 .  50 

ziY.2,8 62 

zviiL44 445 

six.  1 50 

6 412 

zxi.  4 199 

X3dL15 411 

18 411 

30 468 

zxiy.l 428 

7 412 

xxxiL  1,2 490 

zxxiiLO 67 

219 

9 444 

xzxiv.  12—14 355 

13,  14    ..•••.  423 

16 393 

xxxY.  9 ;  336 

xl.  6 352 

xly.2 410 


8»4.    .    . 

•    ...    410 

8,7.    .    . 

.    ...    218 

7    .    .    . 

410 

11    .    .    . 

.    ...    441 

16   .    .    . 

.    ...    296 

819 

zlTliL2    •    .    • 

•    ...    816 

xlix.20    .    .    . 

•    ...    818 

445,465 

LI     •    .    . 

•    ...    218 

2,  8.   .    . 

.    ...    494 

8    .    .    . 

.    ...    218 

8,4.   .    . 

.    ...    494 

9—18.    . 

.    ...    858 

14, 15  .    • 

.    ...    858 

IL  12    .    .    . 

.    ...    272 

16, 17 852 


17 


858 


lvifi.8 224 

8,4 445 

IxyiiL  6 BS 

9 278 

18 158 

lxix.21 411 

26 295 

Ixxiv.  12    ..;...•  406 

Ixzri  1 411 

1,  2 222 

lxzvitL5 265 


5—7 
1    . 
IxjcxiL  1    . 
6    . 


«,  7 
7 


265 
235 
213 
214 
489 
281 
489 


IXXXY.  11 210 

Ixzxyi.  13 523 

xcL  13    . 801 

xcv.  4 — 7 227 

zcyL  1 330 

5 214 

882 

xcym.2 226 

xdx.  1 412 

ciL  25— 28 815 

dv.  2, 4 188 

30 526 

dx.  8 152 

ex.  1 179 

218,229 

cxi.  10 229 

cxY.  3 220 

cxvi.  11 480 

cxYiii;  22 404 

cxxi.2 227 

811 

cxxx.  4 544 

cxxxiL  10,11 222 

11 227 

290 


584 


INDEX  OF  TEXTS. 


QXlfffla  5        ••••••• 

il9 
5,«. 199 

PROVERBS 

L90,il 406 

m.19,90 965 

T.«        •  .    «S 

556 

▼m.15,16 504 

S8— 85 865 

97 665 

89-41 865 

xiz.l7 861 

zzLl 504 

ISAIAH 

LS 811 

445 

8 69 

8 817 

10 445 

11 .    858 

15 860 

16 446 

16—18 858 

488 

887 

814 

iL8,4 416 

17 V    418 

It.  4 877 

T.6 87^ 

18 157 

818 

▼L5 869 

11,18 581 

18 538 

?1L10— 16 890 

15 876 

▼iiL8 266 

410 

4 866 

ix.1 548 

6 •    .    865 

410 

xLl— 4 m 

8 5^2 

878 

4 405 

6—9 588 

zU*  8    •••••••    226 

xiiL  9 533 

xxT.  8    .    • 478 

9 831 

zx?l.  10 538 

19 411 

484,589 


xstIL  6    •••••••  816 

zzvifiL  16    ••••••• 

18 

1 850 

(,86 

zzzL9 

zxxILl 

xxjrtlh  S0«»»    •••• 

znET.8 411 

8,4 886 

6 411 

6 411 

A  12 868 

15 618 

17 518 

99 188 

xli.4 818 

zffi.  1—8 884 

4 884 

5 811 

474 

10,19 880 

z)m.5— 7 846 

10 914 

10,11 818 

18—91       418 

98,94 865 

zHt.  9, 10 914 

xlr.7 449 

448 

zhiO 17 

zlT!iL89 57 

xlix.  16 584 

1.6 411 

8 419 

9 419 

1L6 815 

im.4 411 

7 946 

404,411 

8 178 

946,989 

ttr.l 86 

11—14 589 

It.  8 198 

hfl.1 417 

16 •    •  474 

lTiU.6-9 855 

14 580 

lx.17 887 

IzLl 979 

977 

1,9 .998 

9 156 

lziiL9 886 

IzT.  1 914 

9 411 

17,18 585 

18-99 589 

81 588 

22 485 


INDEX  OF  TEXTS. 


585 


i5 5S9 

hcrll 818 

i    * 855 

8 859 

18,  U 484 

fiS 587 

84 198 


JEREMIAH 

L5 486 

IL18 808 

19 485 

iF.88 814 

T.8 445 

465 

tL1;,18 484 

90 854 

▼iL8,8,4 854 

8 438 

21^24 854 

25—27 427 

28 427 

29,80 428 

till  16 520 

lz.2 888 

24 854 

Z.11 214 

xL15 855 

XT.  9 412 

x?]L9 276 

282,  410 

zzfi.  17 859 

24,25 292 

28—80 292 

xxiiL  7,  8 580 

20 884 

.28,24 868 

29 491 

zzzLlO— 14 581 

11 219 

26 402 

81 418 

81,82 880 

xxxy.  15    •    ; 426 

xzzyL  80,81 298 

?    ?    ? 286 

878, 404, 411, 522 


LAMENTATIONS 
It.  20 •    •    226 

EZECHIEL 


L28 S72 

12 849 

24,25 847 


xxTiiL  25, 26 529 

xzxtL  26 418 

zxxirH.1— 10 484 

12—14 484 

529 

DANIEL 

iL88,84 511 

84 292 

85 872 

41,42 511 

42,48 511 

44,45 511 

45 872 

liL19 459 

24 459 

25 Z72 

459 

27 459 

viL7 508 

8 508 

10 110 

14 872 

20—22 508 

28—25 508 

97 581 

▼m.  11, 12 509 

28—25 509 

iz.27 510 

ziL8 886 

4 884 

7 884 

9, 10 62 

18 581 


HOSEA 

L2 874 

hr.  1 •    •  62 

yL6 856 

ix.10 568 

xiLlO 251 


JOEL 
fl.29 272 

AMOS 

L2 287,411 

irliL9,10 411 

JONAH 
1.9 284 


686 


INDEX  OF  TEX18. 


its •«84 

10 .    469 

m.  8,  0 884 

MICAH 
TiLlO 

HABAKKUK 

lit  2 i69 

8 «87 

411 

5 «87 

ZECHARIAH 

^  9,  10 SSS 

483 

TiiL  16,  17 855 

17 428 

lx.9 404 

411 

xiL  10 409 

BfALACHI 

L«,8 976 

10,11 856 

11 857 

554 

IL  10 864 

iT.l 817 

405,410 


BARUCH 


liL87    .    . 
If.  86— ▼.  9 


866 
588 


HISTORY  OF  SUSANNAH 

49 876 

52,  58 886 

55 806 

56 886 


BEL  AND  DRAGON 

4 ,819 

5 819 

819 


&  MATTHEW 


LI 


286 


MS 

18 

268, 

20 221 

20,21 879 

20-23 

22,28 

879 

28 »1 

iL2 222 

15 «1 

iU.8 221 

7—9 221 

9 •    •    825 

441,525 

10 425 

491,551 

12 406 

410 

16, 17  .    .    -    .    .    . 

It.  8 

498 

4 498 

5 498 

6 498 

7 499 

501 

8 499 

9 499 

502 

10 499 

22 820 

T.5 294 

468^526 

8 881 

866 

10 408 

12 409 

18 402 

18,14 18 

14 826 

16 482 

17,18 414 

18 9 

20 841 

91    ........  842 

21,22 841 

22    ••••••.•  192 

852,422 

28,24 857 

5t7 842 

27,28 841 

28 852 

88 841 

84 841 

84,35 818 

85 426 

87 841 

89 •  279 

416 

41 842 


INDEX  OP  TEXT9. 


687 


45 157 

806,549,489,458,514 

TLd iOO 

9 118 

24 218 

▼&.1,2 899 

5 .    899 

7 144 

188 

15 2 

270,848 

19 829 

24 174 

TliL9 28 

11 m 

522 

11,12 480 

18 488 

iz.2 489 

6 490 

8 489 

17 418 

29 488 

z.  6 255 

814, 881 

8 18 

195 

10 829 

15 894 

18 278 

20 272 

24 84 

36 2 

28 278 

29 171 

502 

80 171 

84 11 

85 518 

xL9 224 

282 

11 224 

12 484 

19 402 

28,24 424 

25 812 

25—27 68 

97 106 

182, 189,  820, 864 

28,29 68 

ziL5 829 

582 
8«, .••••*    880 

7 856 

20 871 

25 511 

29 219 

280, 297, 407, 500 

86 147 

852 
40 528 


41,42   ......    292 

42 889 

48 57 

45 57 

xiii.10 896 

14 996 

15 896 

16 896 

17 884 

878 

587 

448 

470 

80 518 

BS 26 

88 884 

444,527 

40--43 448 

48 198 

44 884 

52 829 

885 

zr.  8 887 

8,4 882 

6 ^882 

14 147 

17 547 

xyL6 445 

18 277 

16 277 

292 

17 255 

277 

21 277 

24,  25  ......    277 

25 278 

ZTiLl 48 

8 871 

37    . 505 

xriiLlO 45 

12 475 

zlx.7    ......    ^    847 

8 847 

16Bqq 36 

16 68 

17 68 

840 

18,19 840 

21 840 

842 

29 526 

XX.   1  sqq 9 

429 

16 296 

848,892 

18, 19 564 

21 564 

22 64 

zxL  9    .......    886 

18 814 

16 886 


588 


INDEX  OF  TEXTS. 


28iqq 
81 


19 4M 

68 

4S9 

875 

491 

xziL  9,  8 485 

486 

818 

818 

818 

189 


4—14 
81    . 
89    . 
81,88 
Z2    . 


87,89 888 

40 888 

zxm.8— 4 889 

8 841 

9 810 

84 407 

86 H69 

87,88 858 

88 887 

84 878 

880 

85,86 481 

87,88 484 

r.l5 510 

15—17 508 

81 418 

508, 518 

845 

484 

470 

885 

890 

448 

84 894 

448,518 
84^-^6      •    ....    861 

85 400 

86 400 

41 110 

179, 198, 899, 894, 410,  448, 448, 518 


88 
48 

ZXT.81 

97 


ZZTL84 


87—89 
89  .  . 
88  .    . 


154 
894 
586 
588 


89 
41 
88 
45 
46 


895 

85 
467 
78 
49 
85 


58,58 551 

zzviiL  19 878 


&  BfARR 

LI,  8 886 

866 
1— a 889 


84 

It.  88 

88,89 

▼iL9 

iz.88 

X.81 11 

xBi.81 •     MS 

88 178 

XfL19 


8.  LUKE 


L8 


•     • 

8,9. 
15  . 
16,17 
17     . 

86     . 
80     • 


88,88 
86      . 

88  . 
48  . 
46,47 

54,55 
68—75 
71      . 
74, 75 
76,77 

78  . 

79  • 
IL9      . 

10  . 

11  . 
18,14 

80  . 


88,  89 


89-M 

84 

86 

88 

48 

49 
IiL5,6 

11 

16,17 

17 

88 
hr.6 


884 
884 


884 
884 


884 
889 

451 
896 

891 


866 
866 

886 


489 
886 
887 


887 
887 


87 


518 
87 


881 
400 
817 
11 
160 
499 


INDEX  OF  TEXTS. 


589 


503,504 

18 880 

91 880 

80 589 

T.  81, 89 919 

86 419 

87 419 

Ti8,4. 898 

18 9 

94 958 

95 958 

i6 958 

97 -979 

99 849 

80 849 

81 849 

40      ......  598 

46 489 

466 

tM.  14, 15 477 

85 97 

47 985 

TiiLlO 896 

41 95 

51 166 

ix.99 967 

58 95 

60 96 

467 

61,69     ....    .  95 

X.  1 155 

16 .904 

18 978 

19 158 

506 

99      .    r.    .    .    .  106 

84,85 974 

xl.   4 489 

xii.90 959 

85,86 494 

85-^7 489 

87,88 580 

49,48 887 

45,46 886 

489 

47 489 

48 890 

495 

50 64 

58,59 76 

jdiL7 480 

15,16 897 

16 169 

19 551 

98 897 

32 445 

84,85 480 

xIt.  19— 14 596 

94 441 

97 11 

XY.  4 96 


988 

-  5 486 

8 96 

55 

11  iqq 499 

99,98 845 

xtI.  9 400 

19 900 

16 816 

19 819 

19aqq 198 

81 819 

z?H.5 959 

26—80 494 

84,  85 518 

xyiii.  9 509 

8 509 

7,  8 898 

8. 409 

lOiqq 499 

27 116 

867,459 

xlx.  5  .•••••    .  26 

8 840 

49 68 

jai.S6 819 

88      ......  818 

xxi.  4 858 

BS 815 

84 489 

84,85 494 

xxiiL84 979 

54 48 

xxIt.  95, 96 966 

96 885 

85 959 

44-47 966 

47 885 


S.  JOHN 

I.  1 

1,9 97 

1-41 498 

1-^ 980 

67,  99, 919,  985*,  998,  408 

4 98 

6-S 989 

10,11 981 

10—19 498 

18 964 

989,459 

14 99 

996,981,970,865,498 

16 996 

18 988 

868,  S72 

99,80 996 

47 984 


600 


INDEX  OF  TEXTS. 


49 S84 

60 881 

fl.4 M9 

19 40 

21 40 

98 158 

95 998 

ia.18 514 

19^-411    .....  514 

86 488 

ir.e 995 

14 5^Z 

425, 561 

98 555 

85—88 879 

87 888 

41,  49 814 

50 158 

T.  5 189 

8 158 

14 498 

485 

98,99 478 

89,40 888 

48 509 

46 888 

46,47 819 

tL  1  aqq 158 

Tfl.80 969 

TliLd4 918 

86 981 

44 509 

504 

56 160 

319,  895 

57 160 

58      843 

iz.8 485 

7 486 

z.  8 909 

xL96 819 

48      ......  477 

44 477 

54 158 

xii.  1 158 

97 95 

xiv.9 988 

587 

6,  7 896 

7 965 

9,10 955 

10 499 

98 180 

XT.  15 848 

16 844 

xtU.5 844 

19 154 

94 344 

xix.ll 859 

14 49 

15 876 


84 405 

17 598 

19 569 

99 569 

81 967 


ACTS 

1.7 »7 

16,17 

90 

fi.  15, 16, 17    ...    . 

99—97 

99 

80'    o6 

87,88 

m.  9 940 

6 940 

7,8 940 

19—96 940 

91 45 

ct91 555 

It.  9 941 

8—19 941 

941 

949 

81 949 

84 949 

T.80-M 948 

49 948 

▼iL9 948 

8 948 

4-8 948 

38—48 347 

56 951 

60 951 

TiiL9-ll 68 

17 487 

20,91 68 

28 68 

32,38 380 

37 246 

89 380 

lx.15, 16 260 

90    .    .' 246 

x.2,8 244 

4,5 244 

15 944 

98,99 268 

34,85 244 

37—48 245 

47 258 

xl.26 252 

xiy.  15 33 

16—17 248 

XT.  7— 11 262 

13—20 262 

23—29      .....  252 

xtL8 256 

9 256 


INDBX  OF  TEXTS. 


591 


10,11 256 

18 256 

ZHL24 1 

24--dl 247 

XX.  6 256 

16 257 

25—28 257 

5ff 258 

29,80 257 

xxiL7, 8 200 


ROMANS 

Ll-4 264 

8,4 294 

17 415 

18     •     •     •     •     tf    •     •  o9o 

25 114 

404 

28 896 

tt.4,5 481 

10 481 

m.8 75 

21 415 

28 890 

80 225 

378, 501 

iv.8 819 

827 

11 882 

12 882 

V.  6 271 

8—10 271 

14 280 

295 

17 270 

19 281 

293 

20 802 

Tl.3,4 270 

9 271 

890 

12,18 488 

TiL18 286 

24 286 

25 286 

Tm.8 285 

814 

9 464 

471 

10,11 471 

11 271 

462,  463 

18 471 

13,14 471 

15 214 

331,  464 

19—21 524 

21 538 

84 271 


86 157 

849 

ix.5 264 

10 876 

11,12 876 

25 85 

220 

25,26 874 

x.8,4 889 

6,7 275 

8 554 

9 276 

15 '  .  254 

xi.  16 26 

17 874 

891,469 

21 891 

26 814 

82 84 

285 

sa 85 

84 449 

86 10 

xiLl 554 

8 496 

16 501 

xUi.  1 504 

1—6 428 

4 506 

6 505 

10 888 

13 488 

xiy.  9 276 

15 276 


1  CORINTHIANS 

1.18 11 

28 276 

26 150 

28 150 

29 284 

11.2 171 

6 5ff 

205,460 

7 558 

9 588 

10 179 

14 26 

553 

15 26 

404,  414 

iU.  2 487 

8 487 

6 388 

16,17 462 

17 829 

462 

V.  o.»a»*«*  o93 

8 558 


592 


INDEX  OF  TEXTS. 


479 


18,14 

15  . 

19  . 

SO  . 

6  • 

19  . 

•  14  . 


81 
Tiitl 


11    . 
ix.84— 27 
Z.1— 12 

4  .    . 

5  .    . 

6  .    . 
16    .    . 


11 

tL  9, 10 

a-ll      .    .    • 

11 

488 

482 

•    •    •    •    •  482 

866 

479 

848 

848 

848 

874 

848 

180 

815,585 

170 

216 

276 

485 

891 

846 

561 

427 

846 

276 

488 

xL4,5 287 

10 25 

ziL4,5,6 179 

4—7 868 

28 288 

808,887 

zUL9 179 

831,464 

10 881 

12 .881 

464 

18 176 

'  888 

XT.  8, 4 5^6 

8 25 

10 881 

11    .......    255 

12 276 

18—21 480 

21 276 

22 802 

452,  475 

25,26 587 

26 801 

27,28 5S7 

82 480 

'  Se 468 

41 189 

42 463 

48 468 

44 464 

45 474 

46 474 

48 26 


49  .    • 
49,50  . 

50  .    • 

52    .    . 


58-85 
54    .    . 

54.55  . 


488 
488 

478 


467,478 
478 
489 

471,481 
478 
85 
801 


2  CORINTHIANS 

fi.15,16 

17 887 

ffl.8 480 

It.  4 216 

896 

1<M1 479 

11 481 

T.4 150 

427 

4, 5 479 

▼&.2 887 

Z&.2 187 

8    .• 187 

4...««««    187 

459 

7—9 454 

9 288 

ziH.4 562 


GALATIANS 

1.1    ......  255 

15 486 

16 486 

15, 16 476 

U.  1,2 255 

5 255 

8 254 

12 254 

1U.5— 9 875 

6-9 525 

13 276 

16 525 

19 217 

497 

24 814 

29 826 

ly.4 269 

294,497 

4,5 264 

5 280 

282 

8 114 

8,9 215 

26 584 


INDEX  OF  TEXTS. 


698 


97 85 

98 695 

T.  19— 91 479 

99,98 479 

▼114 11 


EPHESIANS 


17 
10 

18. 
91 

iL9 

7 

18 

15 
17 
90 

iiL8 

• 

6 
91 
lr.5, 
6 

8 
9 

10 
16 
95 
99 
▼.4 

8 

18 

80 

89 

▼1.19 


14 


6 


....  488 
....  10 
88, 988, 998, 497 
....  464 
....  868 

889 
....  506 
....  818 
....  976 

488 
....  488 
....  919 
....  889 
....  946 

954 
....  85 
....  9 
....  408 


...  99 
864, 491, 498 

...  158 

...  988 
878, 598, 569 

...  991 

...  408 

...  488 

...  488 

...  488 

...  899 

...  438 

...  98 

...  458 

...  97 

.    .    .  83 


PHILIPPIAMS 

L99 475 

U.8.    .(••••    947 

889,  489 

10,11 33 

15 819 

396 

m.  10, 11 480 

19 831 

90,91 479 

!▼.  17 399 

18 360 


COLOSSIAMS 


1.14 
16 


458 
14 

Q  q 


18 159 

91,99 489 

IL9 10 

11 849 

14 490 

554 

16 555 

18 554 

19 988 

408,488 

liL9 10 

5 475 

9 475 

10 476 

{▼.14 957 


1  THESSALONIANS 
▼.8 


590 
461 


9  THESSALONIANS 


1.6-8 409 

6—10 898 

7 419 

9,10 410 

il.8,4 507 

4 915 

8,9 917 

8—19      .    .    .    ._  509 

10—19 515 

11,19 896 


1  TIMOTHY 


L4    . 

9    . 

fl.4    . 

m.16    . 

1^.9    . 

▼1.4    . 

4,5 

90    . 


•• 


1 
554 
850 
187 
548 

44 
949 
554 

70 
189 


9  TIMOTHY 


iU.  10 554 

ly.lO,  11 957 

91 907 


TITUS 


lit  11, 10 


56 

908 


594 


mDBX  OP  TEXTS. 


HEBREWS 

i.8 189 

xL2 7 

6 458 

zUi.  15 554 

S.  JAMES 

iLS8 848 

849 

1  S.  PETER 

L8 881 

464 

18 141 

414 

IL  16 852 

488 

28 865 

482 

28 271 

ffl.20 00 

2  S.  PETER 

ffl.8 504 

1  S.  JOftN 

&.18, 19 267 

21,22 267 

Ir.  1-8 270 

T.l 270 

6 808 

2  S.  JOHN 

7,  8 270 

10,11 57 


REVELATIONS 

L5 865 

12—16 872 

15 845 

17 878 

17,18 zn 

18 562 

iL6 78 

m.7 864 

It.  7 285 

T.8 866 

6 878 

8 857 

554 

9 866 

▼t2 876 

zL19 861 

Z&.4 192 

9 801 

adU.2— 10 515 

11—14 516 

14—17 516 

18 517 

zrtt*  8 •  522 

12—14 510 

11—16 878 

20 515 

6 581 

11 584 

12 585 

18 585 

14 585 

15 585 

L— 4 585 

8 861 

5,6 586 

xxU.  17 209 

18,19 520 


PBIIfTBD  BT  THB   SOOIBTT  OF  THB  HOLT  TEINITT, 
HOLT  ROOD,  OXFORD. 


3  2044  025  691   379