^R^  OF  PRiNCEify 
 
 C>fO 
 
 iOfilCAL  %l^^ 
 
 :^^t' 
 
 BR  60  .L52  V.42 
 Irenaeus,  d.  ca 
 
 Five  books  of  S 
 
 202. 
 Irenaeus 
 
IBEAEY    OF    FATHEES 
 
 OF   THE 
 
 HOLY  CATHOLIC  CHURCH, 
 
 ANTEEIOE  TO  THE  DIVISION  OF  THE  EAST  AND  WEST. 
 
 ®;ranslatctr  fcp  Jttemficrs  of  tije  ^nglisi^  (S^i)\xxt^, 
 
 YET  SHALL  NOT    THY   TEACHERS   BE   EEMOVED    INTO    A    COENEE  ANT   MOEE, 
 BUT  THINE    EYES  SHALL  SEE  THY   TEACHERS.      Isaiah  XXX.  20. 
 
 SOLD   BY 
 
 JAMES  PARKEE  &  CO.,  OXFORD, 
 
 AND    377,    STEAND,   LONDON; 
 
 RIVINGTONS,  WATERLOO  PLACE,  LONDON, 
 
 HIGH   STEEET,   OXEOED,   AND   TEINITY   STEEET,   CAMBEIDGE. 
 
 1872. 
 
TO    THE    MEMORY 
 
 OF    THE 
 MOST     REVEREND     FATHER     IN     GOD 
 
 WILLIAM 
 
 LORD  ARCHBISHOP   OF   CANTERBURY, 
 
 PRIMATE     OF     ALL     ENGLAND, 
 
 FOEMEELT  EEGIUS  PEOFESSOE  OP  DIVINITY  IN  THE  UNIVEESITT  OF  OXFOED, 
 
 THIS  LIBRARY 
 
 OF 
 
 ANCIENT  BISHOPS,  FATHERS,  DOCTORS,  MARTYRS,  CONFESSORS, 
 OF  CHRIST'S  HOLY  CATHOLIC  CHURCH, 
 
 UNDERTAKEN     AMID     HIS     ENCOURAGEMENT 
 
 AND 
 
 CARRIED     ON     FOR     TWELVE     YEARS     UNDER     HIS     SANCTION, 
 
 UNTIL     HIS     DEPARTURE     HENCE     IN     PEACE, 
 
 IS 
 
 GRATEFULLY     AND     REVERENTLY 
 
 INSCRIBED. 
 
MAY 
 
 FIVE    BOOKS 
 
 OF 
 
 S.  IRENAEUS 
 
 BISHOP   OF   LYONS 
 
 AGAINST    HERESIES 
 
 TRANSLATED   EY 
 
 THE  REV.  JOHN   KEBLE,  M.A. 
 
 WITH   THi:   FRAGMENTS   THAT   REMAIN   OF   HIS   OTHER   WORKS. 
 
 JAMES   PARKER   AND   CO. 
 OXFORD,    AND    377    STRAND,    LONDON; 
 
 RIYINGTONS, 
 LONDON,    OXFORD,    and   CAMBRIDGE. 
 
 MDCCCLXXII. 
 
 l?'?'^ 
 
PRINTED  BY  THE  SOCIETY  OF  THE  HOLY  TRINITY, 
 HOLY  ROOD,  OXFORD. 
 
PREFACE 
 
 This  Translation  of  S.  Ireneeus'  work  against  Heresies 
 was  finished  by  the  Translator  though  not  begun  to  be 
 printed  in  his  lifetime.  One  very  remarkable  feature  in 
 the  work^  the  depth  of  S.  Irenseus'  fervent  and  loyal  Love 
 for  his  Master,  as  of  one  who  all  but  remembered  His 
 earthly  Life,  amid  the  drearier  exposure  of  the  wild  Gnos- 
 tic Heresies,  ever  glowing  forth; — the  firm  gentle  lowly 
 loyal  mind  of  the  Author  of  the  Christian  Year  could  best 
 render  into  English. 
 
 For  correcting  the  Press,  except  the  two  first  sheets, 
 for  the  few  notes  signed  E,  as  also  for  the  Translation  of 
 the  earlier  Fragments,  the  son  of  the  last  surviving  Edi- 
 tor of  the  Library  of  the  Fathers  is  responsible.  The 
 Very  Rev.  Dr.  Smith,  Dean  of  Canterbury,  kindly  vou- 
 ches for  the  accuracy  of  the  fragments  translated  from  the 
 Syriac,  and  these  last  have  been  collated  afresh  with  the 
 Mss.  from  which  they  were  printed. 
 
 With  regard  to  the  genuineness  of  the  fragments,  Mas- 
 suet  the  Benedictine  Editor  who  had  bestowed  much  pains 
 in  verifying  those  which  his  predecessors  had  collected 
 from  Catenae,  &c.,  points  out  (i.  338)  that  they  were  of  two 
 kinds,  those  given  by  Eusebius  and  other  ancient  writers 
 being  undoubtedly  genuine,  those  given  by  later  writers 
 
Vm  PREFACE. 
 
 or  again  by  Catenae  (whose  compilers  constantly  con- 
 densed very  considerably,  whose  transcribers  sometimes 
 put  by  mistake  the  wrong  name)  are  of  more  doubtful 
 authority.  Massuet  sums  up.  We  give  here  all  the  frag- 
 ments which  have  been  collected  by  Feuardent,  Halloix, 
 Sirmond,  Combefis,  Grabe  and  others  and  those  which  our- 
 selves  have  collected,  yet  not  attaching  to  them  more  credit 
 than  they  deserve. 
 
 The  first  13  fragments  and  the  6  Syriac  ones,  and 
 again  those  marked  35  to  38  will  probably  be  genuine, 
 the  14th  and  again  the  last  fragment  from  the  Armenian 
 almost  certainly  spurious ;  of  the  Catenae-fragments  some 
 rest  on  the  authority  of  several  Mss.,  (and  for  these  the 
 probability  of  the  wrong  name  having  been  appended  is 
 very  considerably  diminished,)  some  again  at  present  on 
 that  of  one  Ms.  only,  while  fragment  xxxix  attributed  to 
 S.  Irenaeus  by  the  Vatican  Ms.  331  and  one  of  the  Mss. 
 used  by  the  editor  of  the  Leipzig  Catena,  is  by  his  other 
 Ms.  attributed  to  Diodorus,  and  probably  also  (since 
 Muenter  was  the  first  to  publish  it)  the  3  Paris  Catenae 
 consulted  by  Massuet  attribute  this  fragment  to  Diodorus 
 or  some  other  Avriter. 
 
 P.  E.    PUSEY. 
 
 Oxford, 
 
 Oct.  1.  1872. 
 
B.  I.     PEOEM  §  1. 
 FoEASMUCH  as  tliere  are  some,  who,  putting  tlie  trutli  away     §  1  • 
 from  them^,  introduce  in  its  stead  ^  false  tales  and  yam^ '^"P"- 
 
 ,     .  .  .  Trtfxirofxt- 
 
 genealogies,   wliicli    minister    questions,    according    to    tlie  vol. 
 saying  of  tlie  Apostle,  ratJier  than  godly  edifying  which  is  of^"^^^-  ^• 
 faith,  and  by  a  cunning  assemblage  of  plausible  topics  per- 
 vert tlie  mind  of  tlie  simpler  sort,  and  lead  tbem  away  cap- 
 tive, adulterating  ^  tbe  oracles  of  tbe  Lord  :  so  becoming*  evil  ^  h^^^^P- 
 expounders  of  good  words,  and  subvert  many,  withdrawing 
 tbem,  under  pretence  of  knowledge,  from  Him  by  Wbom  this 
 universe  was  framed  and  adorned,  as  though  they  had  some- 
 thing higher  and  greater  to  show  them  than  God  Who  made 
 Heaven  and  Earth  and  all  things  that  are  therein :    allur-  ^^^^  ^^^^ 
 ing  persuasively  enough,  in  the  first  instance,  by  dexterity 
 of  words,  such  as  are  unsuspecting  into  this  mode  of  en- 
 quiry, but  in  the  most  revolting  way  bringing  them  to  ruin  3     ^,  .^ 
 at  last,  by  framing  their  minds  to  all  blasphemy  and  im-  tw,  MSS. 
 piety  against  the  Creator ;  they  having  no  power,  even  on  tovtm  fu) 
 this  point  ^  to  distinguish  falsehood  from  truth  :  VeS.* 
 
 (For  no  false  teaching  is  wont  to  offer  itself  to  our  view  §  2* 
 singly  and  apart,  lest  such  exposure  should  lead  to  conviction ; 
 but  craftily  putting  on  a  plausible  dress,  makes  itself  by  its 
 outward  habiliments  appear  to  the  simpler  sort  truer  than 
 Truth  itself,  according  to  what  was  said  of  such  cases  by  one 
 superior  to  us :  "  ^  The  precious  stone,  the  real  emerald, 
 accounted  by  some  of  great  value,  is  dishonoured  by  the 
 artful  imitation  of  itself  in  glass,  whenever  he  is  not  by, 
 
 a  kTrEitrdyovcTiv,  alluding  to   divorce    quoted  under  the  same  title  below,  c. 
 and  after-marriage.  13.  §  3.,  and  b.  iii.  c.  17,  sub  fin. 
 
 b  The  same  unknown  authority   is 
 
 B 
 
2  Purjpose  and  style  of  this  treatise, 
 
 wlio  liatli  power  to  prove  it,  and  detect  tlie  craft  so  cun- 
 ningly put  in  practice.  Again,  when  there  is  an  alloy  of 
 brass  with  our  silver,  what  simple  person  shall  be  lightly 
 able  to  assay  it?^^) 
 
 In  order  therefore  that  it  may  not  be  our  fault,  if  any  be 
 snatched  away  as  sheep  by  wolves,  not  'knowing  them  on 
 v*^ft<r  account   of   the   sheepskin  which   they  outwardly  wear;* 
 i-n-i(ioXi)v  which  sort  the  Lord  commanded  us  to  beware  of,   speak- 
 St.  Matt,  ing  as  we  do,  but  meaning  all  the  contrary :  I  have  judged 
 vii.  lo.      j|.  needful,  on  meeting  with  the  writings  of  those  who  call 
 themselves  disciples  of  Yalentinus;  and  also  after  conver- 
 sation had  with  some  of  them,  and  understanding  their 
 drift ;   to  declare  unto  thee,  well-beloved,  their  portentous 
 and   deep  mysteries,   "^  which  all  men  receive  not,^^  be- 
 cause all   have  not   yet  spit  out  their  brains :    that  thou 
 also,  having  learned  them,  mayest  disclose  them  to  all  who 
 are  with  thee,  and  exhort  them  to  avoid  the  depth  of  these 
 men^s  folly,  and  blasphemy  against  Christ. 
 
 And  to  the  best  of  our  power,  we.  will  shortly  and  clearly 
 
 set  forth  the  meaning  of  those  who  are  now  teaching  amiss, 
 
 I  mean  of  Ptolemy  and  his  partizans,  which  school  is  a  kind  of 
 
 6  iircwdi-  efflorescence  ^  from  that  of  Valentinus  :  and  then  we  will  sug- 
 
 haps  ^   "  gest  topics  according  to  our  moderate  ability,  for  the  refuta- 
 
 cum.    ^[qj^  Qf  ^]jQ  same;  shewing  how  monstrous  their  assertions  are, 
 
 and  how  inconsistent  with  the  Truth.     And  this,  although 
 
 we  have  neither  been  accustomed  to  composition,  nor  trained 
 
 to  any  arts  of  discourse;  charity  only  urging  us  to  make 
 
 known  to  thee,  and  all  who  are  with  thee,  what  things  they 
 
 teach : — things  hitherto  concealed,  but  which  now  at  length 
 
 by  the  grace  of  God  have  found  their  way  into  the  light. 
 
 For  there  is  nothing  covered  ivhich  shall  not  he  revealed ,  nor 
 
 St.  Matt,  hid,  which  shall  not  he  made  hnown. 
 
 X.  2(). 
 
 '  ^  *3^  But  thou  wilt  not  require  of  us,  who  dwell  among  Celts, 
 and  converse  for  the  most  part  in  a  foreign  language,  skill 
 in  discourse  which  we  have  not  learned,  nor  power  of  com- 
 position, which  we  have  not  practised,  nor  eloquence  of 
 phrase,  nor  persuasiveness,   of   which  we  know  nothing. 
 
 c  He  seems  to  be  ironically  describing  them  in  their  own  words. 
 
Tlie  Valentinian  system.     Tlie  Pleroma  and  the  ^ons.    3 
 
 Rather  in  simplicity,  and  trutli,  and  plainness,,  tlie  tilings 
 which  are  written  to  thee  lovingly,  thou  wilt  lovingly  ac- 
 cept, and  what  is  more,  wilt  cherish  them  within  thyself,  as 
 being  more  competent  than  we  are,  receiving  them  from  us 
 as  a  kind  of  seeds  and  principles.  That  which  we  have 
 briefly  expressed,  thou  wilt  cause  to  bear  much  fruit  in  the 
 wide  field  of  thine  understanding ;  and  wilt  forcibly  repre- 
 sent to  them  that  are  with  thee  what  we  have  but  faintly 
 detailed.  And  as  we  have  sought,  according  to  thy  request 
 made  long  ago  for  information  about  their  meaning,  not  only 
 to  make  it  known  to  thee,  but  also  to  provide  thee  with  re- 
 sources for  demonstrating  its  falsehoods :  so  wilt  thou  too 
 seek  honestly  to  minister  unto  others,  according  to  the 
 grace  given  thee  by  the  Lord :  to  the  end  that  our  people 
 may  be  no  longer  perverted  by  their  show  of  reasoning: 
 whereof  the  account  is  as  follows ; — 
 
 They  afcm  that  there  is  in  certain  high  places  unseen  ^^^^• 
 and  unnamed,  I  know  not  what  perfect  ^on ;  existing  be-  §  1. 
 fore  all;  whom  they  call  sometimes  Proarche,  the  First 
 Beginning,  sometimes  Propator,  the  First  Father,  some- 
 times Bythos,  that  is,  the  Deep ;  that  he  is  likewise  invisible 
 and  incomprehensible ;  and  that  being  incomprehensible  and 
 invisible,  eternal  also  and  unbegotten,  he  abode  in  great 
 tranquillity  and  calm  through  boundless  ages  : 
 
 That  there  exists  with  him  also.  Thought,  the  same  whom 
 they  likewise  denominate  Grace  and  Silence;  and  that  at 
 some  unknown  time  it  occurred  to  the  said  Bythos  to  put 
 forth  from  himself  what  should  be  a  beginning  of  all  things ; 
 and  that  this  which  he  was  minded  to  put  forth,  being  as  it 
 were  seed,  he  deposited,  as  in  a  womb,  with  the  partner  of 
 his  being.  Silence : 
 
 That  she,  having  received  this  seed,  and  become  preg- 
 nant, brought  forth  Mind,  who  is  similar  to  him  that  begat 
 him,  and  alone  comprehendeth  the  greatness  of  his  Father; 
 to  which  Mind  they  also  give  the  name  of  Only-begotten, 
 and  Father,  and  principle  of  all  things  :  and  that  there  was 
 produced  together  with  him.  Truth:  and  that  this  is  the 
 first  and  aboriginal  quaternion  of  Pythagoras,  which  also 
 
 b2 
 
4  The  Pleroma.     Frodadlon  of  the  Thirty  J^ons. 
 
 they  style  tlie  root  of  all  things;   namely^  tlie  Deep,  and 
 Silence,  and,  after  tliem.  Mind  and  Trntli. 
 
 Further,  that  the  Only  Begotten,  having  become  aware  of 
 the  purposes  for  which  he  was  produced,  did  himself  also 
 produce  the  Word,  and  the  Life;  thus  becoming  the  Fa- 
 ther of  all  who  should  be  after  him,  and  the  principle  and 
 formative  power,  of  the  whole  Pleroma :  next,  that  from 
 the  Word  and  the  Life  were  produced,  as  in  marriage,  the 
 Man  and  the  Church;  and  that  this  was  the  aboriginal 
 Ogdoas  or  Eight,  the  root  and  substance  of  all  things ;  hav- 
 ing according  to  them,  four  names,  the  Deep,  the  Mind, 
 the  Word,  and  the  Man :  each  of  these  being  both  male 
 and  female ;  as  follows  : — First,  the  Great  Father  they  said, 
 was  united  as  in  marriage  to  his  own  Thought;  next  the 
 Only-begotten,  that  is,  the  Mind,  to  the  Truth;  afterwards 
 the  Word  to  the  Life ;  and  the  Man  to  the  Church : 
 
 §  2.  Moreover,  that  these  ^ons,  as  they  were  produced  for  the 
 Father's  glory,  so  wishing  also  themselves  to  glorify  the 
 Father  by  something  of  their  own,  produced  offspring  as  in 
 marriage :  first,  that  the  Word  and  the  Life,  after  the  Man 
 and  the  Church,  brought  into  being  other  ten  ^ons,  whose 
 names  they  say  are  these  : — the  Profound,  and  Commixture; 
 the  Undecaying,  and  Union ;  the  Self- originated,  and  Plea- 
 sure ;  the  Unmoved,  and  Incorporation ;  the  Only -begot- 
 ten, and  the  Blessed  One.  These  are  the  ten  additional 
 ^ons,  who  they  say  were  produced  by  the  Word  and  Life. 
 They  add  that  the  Man  also  for  his  part  with  the  Church 
 produced  twelve  ^ons,  on  whom  they  bestow  these  names  : 
 — the  Comforter,  and  Faith ;  the  Paternal  One,  and  Hope; 
 the  Maternal  One,  and  Love;  the  Ever  -  Intelligent,  and 
 Understanding  ;  the  Ecclesiastical  One,  and  Blessedness ; 
 the  Desired,  and  Wisdom. 
 
 §  3.  These  are  the  30  ^ons  of  their  false  doctrine,  kept  hitherto 
 
 in  silence,  and  unknown.  This  is  the  invisible  and  spiri- 
 tual Fulness  they  talk  of,  with  its  threefold  division  into 
 sets  respectively  of  eight,  and  ten,  and  twelve  beings.  And 
 they  affirm  this  to  have  been  the  reason  why  the  Saviour, 
 (for  they  are  not  willing  to  call  Him  Lord),  for  30  years  did 
 
Relation  of  the  j^ons  to  the  First  Father.  5 
 
 notliing  openly;  declaring  this  mystery  of  the^ons.  Yea,  Chap. 
 and  in  the  parable  of  the  labourers  which  were  sent  into  the  — i-^ 
 vineyard  they  say  it  is  most  evident  that  these  30  ^ons  are 
 indicated ;  in  that  some  are  sent  about  the  first  hour,  some 
 about  the  third,  others  about  the  sixth,  others  again  the  ninth, 
 and  a  further  set  about  the  eleventh.  Now  the  aforesaid 
 hours,  being  added  together,  make  up  the  number  thirty. 
 For  1  +  3  +  6  +  9  +  11  =  30.  And  the  Hours,  they  affirm,  sig- 
 nify the  ^ons.  And  these,  they  add,  are  the  great  and  won- 
 derful and  unutterable  mysteries,  the  fruit  of  which  them- 
 selves only  bear ;  as  also  of  any  among  the  many  sayings  of 
 Scripture,  which  one  haply  may  be  able  to  accommodate, 
 and  cause  to  appear  like  their  invention.^ 
 
 To  proceed.     Their  First  Father  they  affirm  to  be  known    Chap. 
 unto  none  but  the  Only-Begotten  who  sprang  from  him,  that  ' 
 
 is,  to  the  Mind ;  to  all  the  rest,  they  say,  he  remains  invisible 
 and  incomprehensible.  But  the  Mind  alone,  according  to 
 them,  having  delight  in  the  contemplation  of  the  Father, 
 and  rejoicing  in  the  thought  of  His  immeasurable  greatness, 
 was  purposing  to  communicate  to  the  other  ^ons  also  the 
 greatness  of  the  Father,  how  vast  his  duration  and  extent ; 
 how  he  was  unoriginated  and  incomprehensible,  and  incapa- 
 ble of  being  beheld.  But  Silence  restrained  him,  by  the 
 will  of  the  Father,  because  he  was  minded  to  bring  them  all 
 to  imagine  and  long  for  some  mode  of  searching  out  their 
 First  Father,  such  as  we  have  described  him.  And  thus  all 
 the  other  ^ons  continued  alike  in  a  kind  of  silence,  longing 
 to  behold  the  first  originator  of  their  seed,  and  to  acquaint 
 themselves  with  the  Root  which  has  no  beginning. 
 
 Only  the  last  and  youngest  ^on  of  the  Family  of  twelve,     §  2. 
 produced  by  the  Man  and  the  Church,  that  is.  Wisdom,  made 
 a  spring  far  onward,  and  was  affected,  in  some  way  without 
 intercourse  with  her  partner,  the  Desired ;  (a  kind  of  thing 
 which  had  begun  in  the  case  of  the  Mind,  and  Truth,  but  in 
 
 d  a  KapTTucpopovaLv  avToi,Kccl  e'l'jrov  Ti  but   always   with    a   question   after    it. 
 
 TUivkvKXnQti  tlpr{fxivu)vkvTai<iypa<pa.~i<s  E,  g.  Eccl.  V.  2.     Might  it  mean  here 
 
 ^wnQti-i]  [xts"l  Trpocrap/uLoaai  Kui  eiKaaai  "  in  the  Multitude":  pointing  outthedis- 
 
 Tw   irXdafxaTi   avTthv.      tis   has    been  tinction  between  the  popular  utterance 
 
 introduced  by  the   Editor  to   complete  of  a  Text,  and  the  recondite  sense  which 
 
 the  sentence.     'Ev  irXriQti  is  thus  used  they  pretended  to  receive  from  it? 
 in  the   Ixx   often,  in  a   similar  sense, 
 
6  The  Horos,     Legend  of  the  ^on  Wisdom, 
 
 Chap,    its  result  affected  only  this  perverted  ^on ;  perverted^  in 
 
 pretence,,  by  Love^  but  in  reality  by  Presumption) ;  on  account 
 of  Ms  not  having  communion  with  the  Perfect  Father^  as 
 the  Mind  also  had.  Now  the  Passion  which  this  ^on  con- 
 ceived was  searching  after  the  Father.  For  he  would  fain, 
 they  say,  comprehend  His  greatness.  Next,  they  add,  not 
 being  able,  because  it  was  a  thing  impossible  which  he  was 
 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 
 supports  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  ^on,  they  say,  was  restrained  and  steadied : 
 and  having  hardly  returned  to  himself  and  become  convinced 
 that  the  Father  is  incomprehensible,  he  put  off  his  former 
 intention,  together  with  the  impression  which  had  come  up- 
 on him  from  that  astounding  wonder  ! 
 §  3,  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 
 offspring,  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  tm-n,  and  endeavoured  to 
 hasten  back  to  the  Father,  and  having  ventm*ed  a  certain  way, 
 failed  through  weakness,  and  became  a  suppliant  to  the 
 Father,  and  that  she  was  joined  in  her  supplication  by  the 
 other  ^ons,  especially  by  the  Mind. 
 
 ^    o'iav   (jtuariv    s7x^     dvXEiau   tekilv.         ^  fxi]Sk    avTo  to   iivai  te'Xelco^  ^'X^'" 
 "  according  to  tlie  nature  which  she  had     ne  hoc  ipsumfinem  habeat,  Lat, 
 that  being  a  female  she  shoukl  be  &c." 
 
Functions  of  the  Horos.     Christ  and  the  Holy  GJiost.     7 
 
 This^  they  say,  was  the  first  origin  of  tlie  substance  s  of   Chap. 
 matter,  namely,  out  of  tliat  ignorance  and  grief,  and  fear,  and '- — 
 
 astonishment. 
 
 Moreover,  the  Father,  with  a  view  to  these  things,  pro-  ^  ^* 
 duces  the  aforesaid  Order,  or  Limit,  by  the  Only  Begotten,  in 
 his  own  image,  unpaired,  with  nothing  of  the  weaker  sex 
 about  him.  (For  so  they  affirm  the  Father  to  exist,  sometimes 
 in  concert  with  Silence,  sometimes  above  male  and  female 
 alike).  And  this  being,  called  Order,  they  denominate  also 
 the  Cross,  and  the  Redeemer,  and  the  Assertor  of  Liberty, 
 and  Assignor  of  Boundaries,  and  Maintainor  of  Causes.  And 
 by  means  of  this  Order,  they  say.  Wisdom  was  purified,  and 
 confirmed,  and  restored  to  her  place  as  one  of  a  pair  of 
 -^ons.  That  is,  the  fruit  of  her  fancy  having  been  separated 
 from  her,  with  the  passion  which  accompanied  it,  she  herself 
 remains  within  the  Pleroma ;  but  that  this  her  mental  pro- 
 duce, with  all  passion,  is  by  the  aforesaid  Order  put  apart  in  a 
 state  of  privation  ;  and  being  turned  out  of  the  Pleroma,  con- 
 tinues indeed  a  spiritual  substance,  having  a  certain  natural 
 energy  such  as  belongs  to  an  ^on,  but  without  form  or  kind, 
 as  not  comprehending  any  thing.  And  therefore  they  call  it 
 an  imbecile  and  feminine  fruit  (of  wisdom) .  §  5. 
 
 But  after  the  separation  of  the  Ofispring  to  a  region  with- 
 out the  Pleroma  of  the  ^ons,  and  the  restoration  of  the  mo- 
 ther to  her  place  as  one  of  a  pair,  the  Only-Begotten,  as  they 
 say,  again  produced  another  pair,  according  to  the  purpose 
 of  the  Father,  that  none  of  the  ^ons  might  sufier  as  she 
 had  done;  another  pair;  Christ  and  the  Holy  Ghost,  to  fix 
 and  consolidate  the  Pleroma ;  and  so  by  these  the  ivorlds  [or  Heb.  xi 
 Moris']  were  framed.  For  that  Christ  for  his  part  instructed 
 them  that  they  were  sufficiently  acquainted  already^  with  the  ^  y-^*^- 
 nature  of  their  own  Communion,  and  the  Idea  of  the  Unbe-  iKavov's 
 gotten ;  and  that  he  declared  among  them  the  mode  of  com- 
 ing to  more  knowledge  of  the  Father ;  that  He  is  incompre- 
 hensible, and  inconceivable,  and  can  neither  be  seen  nor 
 heard,  any  further  than  He  is  known  through  the  Only  Be- 
 gotten :  also  that  the  principal  eternal  duration  to  the  other 
 
 s  T?/s  v\^<3  is  not  in  Epiphanius,  but    it  is  recognized  in  the  old  Latin  version. 
 
 (TKOVTU^, 
 
 LKavov 
 tlvai. 
 
8  ^Jesus'  a  ^ j^erfect  Emanation'  from  the  JSons, 
 
 Chap.    j^Eons  is  tlie  original  Incompreliensible  nature  of  tlie  Fatlier : 
 
 '- —  but  to  liim  who  is  tlie  Fatlier's  offspring  and  Son  it  is  His 
 
 being  comprebensible  by  bim ;  wbicb  indeed  is  what  makes 
 bim  His  equal.  These  then  were  tbe  proceedings  among 
 tbem  of  tbe  newly  produced  ^on^  Christ. 
 §  ^*  The  one  Spirit,  again,  the  Holy  one,  for  his  part  instructed 
 them  to  give  thanks  for  being  all  made  mutually  equal,  and 
 guided  them  to  the  true  rest. 
 
 And  so  they  say  the  ^ons  were  constituted,  equal  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  ^ons,  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 
 7  7rpo/3Xrj.  united  them,  they  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  fruit,  Jesus; 
 who  was  also  called  Saviour,  and  Christ,  and  the  Word,  as 
 a  son  is  called  after  his  father;  and  Ally  because  he  is  of 
 them  all. 
 
 Moreover,  that  as  body-guards  to  themselves,  to  their  own 
 honour,  they  produced  also  Angels,  of  the  same  nature  with 
 him. 
 Chap.        These  then  are  the  transactions  spoken  of  by  them  as  tak- 
 r  I —  ing  place  within  the  Pleroma;  first,  what  became  subject  to 
 passion,  and  well  nigh  lost  itself  as  it  were  in  a  vast  and  in- 
 ^  tx*-"     ti*icate  matter^,  trying  to  search  out  the  Father;  next,  the 
 iXj?  '       composition,  equivalent  to  six  -^ons  in  one,  of  him  who  is 
 called   Order,  and  the  Cross,  and  the  Redeemer  and  the 
 Assertor  of  Liberty  and  the  Assignor  of  bounds,  and  Main- 
 tainors  of  causes;    then  the  production,  by  their  Father, 
 
Valentinian  arguments  from  Hohj  Scrijjture.  9 
 
 upon  second  thougMs;,  of  tlie  first  Clirist^  witli  tlie  Holy    Chap. 
 
 Spirit,   subsequent  to  that  of  the  ^ons ;   lastly,  liow  the ^— 
 
 second  Christ,  whom  they  denominate  also  Saviour,  was 
 put  together  and  framed  by  way  of  contribution  from 
 them  all. 
 
 But  all  this,  they  say,  is  not  openly  uttered,  being  all  can- 
 aot  receive  such  knowledge ;  however,  our  Saviour  has  mys- 
 teriously indicated  it  in  Parables  to  such  as  have  power  to 
 understand  it.  As  for  instance  :  the  thirty  ^ons,  they  say, 
 are  indicated  by  the  thirty  years,  of  which  we  made  mention 
 before,  wherein,  as  they  observe,  our  Saviour  did  nothing 
 openly;  as  also  by  the  Parable  of  the  Labourers  in  the  Yine-  ^^'  ^^t*- 
 yard.  Paul  also,  as  they  afiirm,  most  evidently  names  these 
 ^ons  in  many  places  ;  and  hath  moreover  observed  the  Or- 
 der in  which  they  follow  one  another,  when  he  says,  TInto  Eph.  iii. 
 all  the  generations  of  the  Age  of  all  Ages  :  (of  the  ^on  of  * 
 all  ^ons).  Nay,  and  that  we  too,  in  the  Eucharist,  when 
 we  utter  the  clause,  '"World  without  end^  (unto  the  ^on 
 of  all  ^ons)  give  signification  of  those  -^ons.  In  a  word, 
 wheresoever  mention  is  made  of  Age  or  Ages,  they  will  have 
 it  referred  to  the  aforesaid  ^ons. 
 
 They  add  that  the  origination  of  their  band  of  twelve  ^ons     §  2. 
 is  signified  by  our  Lord^s  being  twelve  years  old,  when  He  St.  Luke 
 conversed  with  the  Doctors  of  the  Law ;  and  by  His  choice  of  "^  ^^'  ^3^ 
 the  Apostles,  in  that  there  were  twelve  of  them.    Again,  that 
 the  other  eighteen  ^ons  are  manifested  by  the  circumstance 
 of  His  abiding  eighteen  months,  as  they  say,  with  His  Disci- 
 ples, after  He  rose  from  the  dead.    Also,  that  by  the  two  first 
 letters  of  His  ISTame,  the  I,  and  the  H,  those  eighteen  ^ons  are 
 clearly  enough  indicated;  and  the  ten  ^ons  in  like  manner 
 they  say  are  signified  by  the  letter  I,  which  stands  first  in  His 
 Name.    And  this  was  the  cause  why  our  Saviour  said,  "  one  g^  ^^^^ 
 iota,  or  one  tittle,  must  not  pas's  away,  till  all  he  fulfilled.' '      v- 1^- 
 
 As  to  the  calamity  which  befel  the  twelfth  ^on,  they  say     §  3. 
 it  was  darkly  implied  in  the  apostasy  of  Judas,  who  was 
 twelfth  among  the  Apostles.    As  also  by  His  having  suSered 
 in  the  twelfth  month.    For  they  will  have  it  that  He  preached 
 for  one  year  only  after  His  Baptism. 
 
10     Holy  Serif  ture  how  interpreted  by  tlie  Valentinians 
 
 Chap.        They  add  that  in  the  case  of  the  woman  with  an  issue  of 
 
 —  blood,  this  is  most  evidently  set  forth ;  in  that  she,,  having 
 
 suffered  twelve  years,  was  healed  by  the  presence  of  Our 
 Saviour,  upon  touching  the  hem  of  His  Garment ;  and  that 
 this  was  why  Our  Saviour  said,  '^  Who  touched  me  ?  "  inform- 
 ing His  Discijoles  of  the  mysterious  event  among  the  -^ons, 
 the  healing  of  that  ^on  which  had  become  subject  to  Pas- 
 sion.    For  the  woman  who  had  suffered  for  twelve  years, 
 being  in  fact  that  Power,  when  its  substance  was  being 
 drawn  out,  and  melting  away  without  limit,  (as  they  affirm), 
 had  she  not  touched  that  which  He  wore,  that  is,  the  Truth 
 which  makes  one  of  the  j&rst  quaternion,  and  of  which  the 
 hem  of  His  Garment  is  the  symbol, — would  have  been  re- 
 solved into  that  which  was  the  ground  of  her  being.     She 
 was  stayed,  however,  and  rested  from  her  calamity,  because 
 the  Power  which  went  out  of  Him  (and  this  they  will  have 
 to  be  Order  or  Limit)  healed  her,  and  withdrew  the  cala- 
 mity from  her. 
 §  4.         Again,  their  doctrine  that  Our  Saviour  proceeding  from 
 all,  is  in  a  certain  sense  all,  they  affirm  to  be  signified  by  the 
 Exod.      expression,  Every  male  that  openeth  the  Womb  ;  and  that  He, 
 St.  Liike  being  All,  opened  the  womb  of  her  who  is  the  thought,  or 
 11. 23.       Imagination,  of  that  afflicted  ^on,  the  womb,  I  say  of  her 
 who  was  banished  from  the  Pleroma, — the  same  whom  they 
 also  denominate  the  second  Ogdoad,  whereof  we  shall  give 
 an  account  a  little  below.     And  Paul  also  evidently  for  no 
 other  reason,  as  they  affirm,  used  the  expression,  ''  And  He 
 Col.  iii.2.  is  all"  and  again,  "All  things  are  to  Him,  and  of  Him  are 
 Rom.  xi.  all  things"  and  again,  " In  Him  diuelleth  all  The  Fulness 
 cJl.  ii.  9.  (Pleroma)  of  the  Godhead."     And  this  following,  '^  That  He 
 Eph.  i.     summed  up  all  things  in  Christ,  by  God,"  they  expounded 
 to  the  same  effect ;  and  if  there  be  any  thing  else  of  the 
 like  sound. 
 §  5.         Next,  as  concerning  him  whom  they  call  Order,  or  Limit — 
 to  whom  they  give  so  many  names,  affirming  that  he  hath 
 two  modes  of  operation,  the  one  apt  to  establish,  the  other 
 to  divide;  and  that  in  respect  of  his  establishing  and  conso- 
 lidating he  is  the  Cross,  but  in  respect  of  his  dividing  anu 
 
so  as  to  illustrate  the  Fleroma  and  the  ^ons.  11 
 
 distinguishing^  lie  is    Order^   or   Limit: — the  operation  of    Chap. 
 
 the  same  Order^  they  say^  our  Saviour  signified  as  follows  : '— 
 
 that  is  to  say,  first  his  work  of  consolidating,  when  He  says, 
 ^^  He  that  taheth  not  ujp  his  cross  and  follow eth  Me,  cannot  he-  St.  Luke 
 Mij  Disciple;"   and,  '^  Tahe  ujp  the  cross  and  /o/^oiy  st^Yilrk 
 
 come 
 
 21. 
 
 Me;"  and,  his  distinguishing  work  again,  where  it  is  said,  ^• 
 ^^  I  came  not  to  send  peace,  hut  a  sword."     John  also,  accord-  St.  Matt, 
 ing  to  them,  indicated  the  same  by  the  words,  "  The  fan  is  St.  Luke 
 in  His  Hand,  and  He  shall  throughly  purge  the  floor,  and  "^* 
 shall  gather  the  wheat  into  His  garner,  hut  the  chaff  He  will 
 hum  with  fire  unquenchahle. 
 
 Now  in  this  speech  also,  they  said  there  was  signified  the 
 operation  of  Order  or  Limit.  For  that "  Fan,^-'  they  expound 
 to  be  the  Cross,  who,  they  add,  consumes  also  all  material 
 things,  as  fire  the  chafiP,  but  purges  those  who  are  saved,  as 
 the  fan  does  the  wheat. 
 
 Moreover  they  affirm  that  Paul  the  Apostle  also,  makes 
 mention  of  this  Cross  in  the  text,  "  For  the  Word  of  the  Cross  i  Cor.  i. 
 is  to  them  that  perish  foolishness  ;  hut  to  us  which  are  saved, 
 it  is  the  Power  of  God." 
 
 And  again,  "  God  forhid  that  I  should  glory,  save  in  the  Gal.vi.l4, 
 Cross  of  Jesus^,  hy  whom  the  world  is  crucified  unto  me,  and 
 I  unto  the  ivorld." 
 
 Such  then  are  the  sayings  of  them  all  about  their  Pleroma,  §  ^• 
 and  vain  invention ;  violently  adapting  the  good  words  to 
 their  own  evil  devices.  And  not  only  from  the  Gospels  and 
 Apostolical  writings  do  they  endeavour  to  make  out  their 
 proofs,  perverting  their  versions,  and  falsifying  their  exposi- 
 tions ;  but  also  out  of  the  Law  and  the  Prophets;  takinof  oc- 
 casion from  the  many  Parables  and  allegories  there  uttered, 
 which  may  be  wrested  many  ways,  others  by  their  exposition 
 do  cleverly  and  craftily  suit  what  is  ambiguous  to  their  own 
 device,  and  so  lead  captive  from  the  Truth  all  such  as  main- 
 tain not  firmly  their  faith  in  One  God  the  Father  Almighty, 
 and  in  One  Lord  Jesus  Christ,  the  Son  of  God. 
 
 NoAV  the  transactions  without  the   Pleroma,  stated   bv    Chap. 
 
 "^         IV. 
 
 them,  are  as  follows.  ^  | 
 
 The  conception  of  the  Wisdom  which  is  above,  to  which 
 
 t  So  Gk.     Lat.  Christi. 
 
12  Tr  ans  actions  without  the  Ple7'o  ma.  Misfortunes  of  Achamoth, 
 
 Chap,    also  tliey  give  tlie  name  of  Achamotli,  being  excluded^  witli 
 '■ —  all  Passion,  from  tlie  Pleroma,  and  abiding  in  certain  shadows 
 
 and  void  places,  did  there  of  necessity,  as  they  affirm,  effer- 
 vesce, being  turned  out  of  the  Light,  and  the  Pleroma,  with- 
 out form  or  kind,  as  an  abortion,  because  she  had  not  com- 
 prehended anything.  Hereupon,  they  add,  the  superior 
 Christ  pitying  her,  and  overshadowing  her  by  the  inter- 
 vention of  him  who  is  the  Cross,  did  of  his  own  power  bring 
 her  into  form ;  such  form  as  implies  resemblance  to  him  in 
 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  Pleroma,  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 
 this  is  why  she  is  called  by  both  names,  namely.  Wisdom,  from 
 her  parent,  (for  that  which  produced  her  is  called  Wisdom) 
 and  the  Holy  Ghost,  from  the  spirit  which  attends  on  Christ. 
 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) ;  from 
 which  the  Holy  Name,  JEHOYAH,  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  not 
 as  her  mother,  the  first  Wisdom,  who  is  also  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  being  of  matter. 
 
Origin  of  matter.     Ironical  suggestions  of  St.  Irenceus.    13 
 
 out  of  wMcli  this  world  was  formed.     For  on  tlie  one  hand    Chap. 
 
 from  this  her  conversion  the  whole  soul  of  the  world  and  of ^ — 
 
 its  Fabricator  took  its  origin :  on  the  other,  from  her  tears 
 was  produced  all  liquid  substance;  from  her  laughter,,  all 
 that  is  luminous ;  from  her  grief  and  perplexity,  the  bodily 
 elements  of  the  world.  Since  she  was  now  in  tears  and  grief, 
 as  they  affirm,  on  account  of  her  being  left  alone  in  the  dark- 
 ness and  void ;  one  while  having  lit  upon  an  imagination  of 
 the  light  which  had  left  her,  she  relaxed  into  a  smile ;  and 
 then  again  on  the  contrary  she  was  smitten  with  fear;  and 
 another  time  she  was  in  utter  perplexity  and  amazement. 
 
 And  what  shall  I  say  ?  in  this  part  of  their  subject  it  was  §  3. 
 all  a  deep  tragedy,  and  each  of  them  had  his  own  fancy, 
 pompously  setting  forth  in  their  several  ways,  through  what 
 process  and  out  of  what  element  each  substance  had  its  origin. 
 And  I  think  they  had  much  reason  in  their  unwillingness  to 
 let  all  persons  openly  know  of  these  things,  and  in  rather 
 reserving  them  for  those  who  are  able  to  pay  a  large  price 
 for  the  knowledge  of  so  great  mysteries ;  mysteries  far  dif- 
 fering from  those  others,  concerning  which  our  Lord  said. 
 Freely  ye  have  received,  freely  give ;  whereas  these  are  re-  St.  Matt, 
 tired,  and  prodigious,  and  deep,  and  not  without  much  toil  ^*  * 
 coniing  within  reach  of  those  who  delight  in  falsehood.  For 
 who  would  not  freely  spend  all  his  goods,  to  be  informed, 
 that  from  the  tears  of  her  who  is  the  Conception  of  that 
 ^on  which  suffered,  seas  took  their  origin,  and  fountains 
 and  rivers,  and  all  liquid  matter ;  and  from  her  smile,  the 
 light ;  and  from  her  amazement  and  utter  perplexity,  the 
 solid  elements  of  the  world  ? 
 
 But  I  have  a  mind  myself  also  to  contribute  something  to  §  4^ 
 to  this  plentiful  crop  of  theirs.  As  thus ;  perceiving  that 
 some  waters  are  sweet,  such  as  fountains,  and  rivers,  and 
 showers,  and  the  like,  while  those  in  the  seas  are  briny,  it 
 comes  into  my  mind  that  they  did  not  all  emanate  from  her 
 tears,  the  moisture  of  tears  being  of  a  briny  quality.  Clearly 
 then  the  salt  waters  only  are  those  which  come  of  her  tears. 
 But  it  is  natural  to  suppose  that,  being  as  she  was  in  great 
 agony  and  distress,  there  were  sweat-drops  upon  her.    From 
 
14  Deliverance  of  Achamoth  hy  the  Saviour, 
 
 Chap,    tliis  tlien^  in  conformity  with   tlieir  tlieory,  we  ouglit  to 
 
 —  imagine,  fountains  and  rivers,  and  whatsoever  other  waters 
 
 are  sweet,  derived  tlieir  origin,  and  not  from  her  tears  :  it 
 being  incredible,  since  the  quality  of  the  tears  is  one  and 
 the  same,  that  both  the  salt  and  sweet  waters  proceeded 
 from  them.     But  this  is  more  credible,  that  the  one  came  of 
 
 her  tears,  the  other  of  her  sweat For 
 
 such  are  the  fitting  fruits  of  their  theory. 
 §  5.  Their  Mother  then,  having  travelled  through  her  whole 
 calamity,  and  only  just  begun  to  surmount  it,  betook  her- 
 self, as  they  say,  to  supplication  of  the  Light  which  had 
 left  her,  that  is,  of  the  Christ.  But  he,  having  returned  to  the 
 Pleroma,  shrank,  I  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  his 
 power,  and  delivered  every  thing  to  be  under  his  authority; 
 and  the  ^ons  too  in  like  manner,  that  in  him  all  things 
 Col.  \.U,  should  he  created,  visible  and  invisible.  Thrones,  Deities, 
 Dominions.  He  is  sent  forth  to  her,  with  the  Angels  which 
 were  formed  at  the  same  time  with  him. 
 
 Thereupon  Achamoth,  reverencing  him,  as  they  say,  first 
 put  on  a  veil  out  of  bashfulness ;  but  afterwards  beholding 
 him  with  all  his  rich  shew  of  fruit,  hastened  towards  him, 
 receiving  power  to  do  so,  by  his  manifestation.  He,  they 
 say,  reduced  her  into  form,  with  such  formation  as  implies 
 perfect  knowledge,  and  acheived  the  heahng  of  her  passions. 
 He  separated  them  from  her;  he  did  not  entirely  neglect 
 them;  to  annihilate  them  being  impossible,  because  now 
 they  were  habitual  and  strong.  But  he  put  them  apart  by 
 themselves,  then  mingled  and  consolidated  them,  and  changed 
 9  ir«0os.  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  intelhgent,  capable  of  Con- 
 version. And  for  this  cause,  they  say  that  our  Saviom*  was 
 virtually  the  Framer  of  the  Universe. 
 
 Moreover  that  Achamoth  being  delivered  from  her  trouble. 
 
Achamoth  forms  the  Demiurgus  out  of  animal  substance.    15 
 
 and  obtaining  witli  tliat  joy  tlie  contemplation  of  tlie  ligMs    Chap 
 
 tliat  were  with  Him_,  that  is_,  of  the  Angels,  his  companions, 
 and  smitten  with  longing  for  them,  became  pregnant,  (so  they 
 teach)  with  offspring  after  their  image  :  a  spiritual  offspring, 
 formed  after  the  resemblance  of  those  were  the  body-guards 
 of  our  Saviour. 
 
 Having  now  therefore  these  three  ingredients  given  her.  Chap. 
 by  their  account :  the  first  proceeding  from  Passion,  which  ~TT7 
 was  matter ;  the  second  from  a  tendency  to  recovery,  which 
 was  the  animal  part ;  the  third  that  which  she  bore,  that  is,  the 
 spiritual  part ;  she  next  applied  herself  to  the  forming  thereof. 
 However,  the  spiritual  part  she  was  unable  herself  to  reduce 
 into  form,  being  herself  of  the  same  substance  with  it.  But 
 she  betook  herself  to  the  formation  of  the  animal  substance 
 which  arose  from  her  tendency  to  recovery,  and  so  brought 
 to  light  the  instructions  she  had  received  from  the  Saviour. 
 
 Now  her  first  formation  out  of  the  animal  substance,  they 
 say,  was  the  Father  and  King  of  all  things ;  both  of  such  as 
 are  of  the  same  substance  with  himself,  that  is,  the  animal,  the 
 same  which  they  call  also  things  on  the  right  hand;  and 
 of  those  also  which  owe  their  origin  to  passion  and  matter, 
 the  same  which  they  say  are  on  the  left.  For  all  things  akin 
 to  himself  S  they  say,  he  formed,  unconsciously  moved  thereto 
 by  his  Mother :  whence  also  they  give  him  the  names  of 
 Metropator,  and  Unfathered,  and  Artificer,  and  Father :  af- 
 firming him  to  be  Father  of  things  on  the  right,  that  is,  ani- 
 mal, but  of  those  on  the  left,  that  is,  material.  Artificer ;  and 
 of  all  taken  together.  King. 
 
 For  the  aforesaid  Enthymesis  [or  Achamoth] ,  they  say, 
 desired  to  do  all  to  the  honour  of  the  ^ons,  and  therefore 
 made  certain  images  of  them;  or  rather  the  Saviour  did  so 
 by  her.  And  she  reserved  herself  to  be  in  the  image  of  the 
 invisible  Father,  she  not  being  known  by  the  Demiurgus 
 [or  Artificer]  ;  while  he  was  to  represent  the  only-begotten 
 Son,  and  the  images  of  the  other  -^ons  were  to  be  the 
 Archangels  and  Angels  formed  by  him. 
 
 He  then,  by  their  'kccount,  became  Father  and  God  of    §  2. 
 
 '  Or  "after  himself:"  kut  alrov  Gr.  post  eum  Lat. 
 
16  Achamotli  makes  all  things  hy  the  Demiurgus, 
 
 Chap,    tilings  without  tlie  Pleroma,  being  maker  of  all^  botli  animal 
 
 ' —  and  material.     For  tliat  lie  separated  tliose  two -substances, 
 
 before  confused,  and  brouglit  the  incorporeal  into  bodily- 
 shape,  and  so  framed  both  heavenly  and  earthly  things,  and 
 became  their  Artificer,  whether  material  or  animal,  on  the 
 right  hand  or  on  the  left,  light  or  heavy,  of  upward  or  of 
 downward  tendency :  he  having  furnished  seven  Heavens, 
 above  which,  they  say,  is  the  Demiurgus  himself.  And  there- 
 fore they  call  him  the  Hebdomad,  but  his  mother  Achamoth 
 the  Ogdoad,  she  thus  keeping  entire  the  number  of  the  ori- 
 ginal and  first  Ogdoad,  belonging  to  the  Pleroma. 
 
 Further;  as  to  these  seven  heavens,  which  they  say,  are 
 endowed  with  understanding,  they  suppose  them  to  be  a 
 kind  of  Angels,  and  the  Demiurgus  too  himself  an  angel 
 like  unto  God.  As  they  say  also  that  Paradise,  being  above 
 the  third  heaven,  is  virtually  a  fourth  angel,  and  that  Adam 
 obtained  I  know  not  what  from  it,  in  consequence  of  his 
 abode  therein. 
 
 §  3.  Moreover,  they  say  that  the  Demiurgus  fancied  himself 
 to  be  framing  these  things  of  himself,  but  that  in  reality 
 he  made  them  by  virtue  which  came  out  from  Achamoth : 
 so  that  Heaven  was  made  by  him,  not  knowing  heaven; 
 and  man  was  moulded,  he  not  knowing  man;  and  Earth 
 manifested,  while  he  was  unacquainted  with  Earth.  And 
 throughout  in  like  manner  they  say  he  was  ignorant  of  the 
 substantial  forms  of  what  he  was  making,  and  of  his  mother 
 herself,  and  fancied  that  he  himself  alone  was  all.  And  the 
 cause  of  this  his  imagination,  they  affirm,  was  his  mother, 
 whose  will  it  had  been  so  to  train  him  up  to  be  head  and 
 principle  of  his  own  proper  substance,  and  director  of  this 
 whole  work.  Which  mother  of  his  they  call  also  the  Og- 
 doad, and  Wisdom,  and  Earth,  and  Jerusalem,  and  the  Holy 
 Spirit,  and  in  the  masculine.  Lord.  Her  home,  they  say,  is 
 in  the  intermediate  space,  so  that  she  abides  above  the  De- 
 miurgus, but  beneath  or  without  the  Pleroma,  until  the  con- 
 summation. 
 
 §  4.  The  material  substance  then  being,  as  they  say,  made  out 
 of  three  passions  or  affections,  fear,  and  grief,  and  perplexity; 
 
Origin  of  the  Demiurgtis,  and  the  demons,  17 
 
 tliey  will  have  it  that  tlie  partakers  of  animal  life  owe  tlieir 
 subsistence  partly  to  fe?.r  and  partly  to  an  effort  after  re- 
 covery ;  tliat  from  this  effort  tlie  Demiurgus  liad  Ms  birtli ; 
 but  from  fear_,  all  otlier  being  tliat  lias  animal  life,  as  tlie 
 souls  of  irrational  creatures,  and  of  beasts,  and  men.  Where- 
 fore that  he,  wanting  energy  to  discern  any  spiritual  things, 
 considered  himself  alone  to  be  God,  and  said  by  his  Prophets, 
 I  am  God,  heside  Me  there  is  none.  From  grief  again  they  ^l^  .^'j-  ^' 
 teach  that  the  spiritual  powers  of  wickedness  proceeded;  that 
 hence  the  Devil  had  his  origin,  whom  also  they  call  the  Ruler 
 of  this  world,  his  demons  too,  and  his  angels,  and  all  that 
 spiritually  exists  on  the  side  of  wickedness.  The  Demiurgus 
 however  they  call  the  son  of  that  Mother  of  theirs,  but  the 
 Ruler  of  this  world,  a  creature  of  the  Demiurgus.  And  that 
 the  Ruler  of  the  world  knows  the  things  above  him,  because 
 he  is  a  spirit  of  wickedness ;  but  the  Demiurgus  knows  them 
 not,  as  having  merely  an  animal  existence. 
 
 The  abode  of  their  Mother  they  say  is  the  super  celestial 
 region,  that  is,  in  the  intermediate  space ;  of  the  Demiurgus, 
 in  the  heavenly,  that  is,  in  the  series  of  seven  heavens ;  of  the 
 Ruler  of  the  world,  in  this  world  of  ours. 
 
 Further :  that  from  that  astonishment  and  extreme  per- 
 plexity as  from  the  meaner  passions,  the  corporeal  elements 
 of  the  world,  as  we  stated  before,  had  their  origin ;  Earth, 
 upon  the  stay  of  that  amazement ;  Water,  upon  the  exciting 
 of  Fear;  air,  upon  the  fixing  (or  condensation)  of  grief. 
 Fire,  they  say,  existed  in  them  all  to  be  a  cause  of  death  and 
 decay,  even  as  ignorance  was  secretly  mingled  in  those 
 three  passions. 
 
 Thus  having  formed  the  world,  he  created  also  the  earthly  §  5. 
 man,  not  however  out  of  this  dry  earth,  but  out  of  its  invisi- 
 ble substance,  taking  his  material  from  that  which  is  con- 
 tinually exhaled  and  flowing  [from  the  grosser  being] .  And 
 into  this  earthly  man  as  they  carefully  distinguish,  he 
 breathed  the  animal  man.  And  this,  they  say,  was  the  man 
 formed  after  his  image,  and  similitude :  the  material  man 
 being  after  his  image,  like  but  not  consubstantial  with,  his 
 God ;  while  the  animal  man  was  after  his  likeness ;  for  which 
 
 c 
 
18      The  ^earthly/  the  'animal/  and  the  ' spirituaV  man. 
 
 cause  also  Lis  substance  is  called  the  Spirit  of  Life,  coming 
 of  a  spiritual  efflux  [from  Him] .  But  afterwards,  they  say, 
 the  coat  of  skins  was  put  on  liim ;  and  this,  they  say,  is  the 
 frail  flesh,  the  object  of  sense. 
 I  6.  But  the  offspring  of  their  Mother  Achamoth,  whereof  she 
 became  pregnant  in  her  contemplation  of  the  Angels  which 
 waited  on  the  Saviour,  being  of  the  same  substance  with  the 
 Mother-spiritual, — was  unknown  even  to  the  Demiurgus,  as 
 they  affirm.  And  they  say  it  was  secretly  lodged  in  him 
 without  his  consciousness,  in  order  that  by  him  having 
 been  sown  in  the  soul  which  he  made,  and  in  this  material 
 body,  and  having  therein,  like  an  unborn  babe  received 
 growth,  it  might  be  made  ready  to  admit  the  perfect  Word. 
 That  spiritual  Man  therefore  was  unknown,  as  they  say,  to 
 the  Demiurgus,  who  was  sown  by  Wisdom  in  the  natural 
 man  at  the  moment  of  his  breathing  into  his  nostrils,  and 
 that  through  an  ineffable  Providence.  For  as  he  knew  not  his 
 Mother,  so  neither  did  he  know  her  seed.  And  this  same 
 seed  they  affirm  also  to  be  the  Church,  corresponding  to  the 
 Church  above. 
 
 And  with  this  they  maintain  their  inward  being  to  be  com- 
 pleted ;  as  though  they  had  their  animal  soul  from  the  Demi- 
 urgus, their  body  from  the  dust  of  the  Earth,  and  their  flesh- 
 ly part  from  its  matter,  while  the  spiritual  Man  comes  from 
 their  Mother  Achamoth. 
 Chap.        There  being  then  three  principles;  the  material,  first  of 
 
 — —j —  all,  which  they  call  also  that  on  the  left  hand,  necessarily,  as 
 they  affirm,  perishes,  as  being  incapable  of  receiving  any 
 breath  of  incorruption.  But  the  animal  principle,  which 
 they  denominate  likewise  that  on  the  right  hand,  as  being 
 midway  between  the  spiritual  and  material,  departs  in  that 
 direction,  towar-^''s  which  it  makes  itself  incline.  As  to  the 
 spiritual  part,  they  say  it  is  sent  forth,  in  order  that  being  here 
 joined  to  the  animal,  it  may  be  fashioned,  sharing  the  disci- 
 pline thereof  in  its  conversation  here.     And  this  they  say  is 
 
 St.  Matt.  t]t,Q  salt  and  the  light  of  the  tuorld.  For  the  animal  principle 
 had  need  of  outward  and  sensible  discipline  of  various  kinds. 
 By  such  they  say,  the  world  itself  was  framed,  and  what  is 
 
The  Valentiiiian '  Saviour.'  Who  are' an  Iraal/  'who  spiritual.'  1 9 
 
 more^  tliat  tlie  Saviour  came  to  tlie  aid  of  tliis^  tlie  animal 
 part,  it  having  also  free  will,  that  he  might  save  it. 
 
 For,  of  those,  whom  he  was  to  save,  they  affirm,  he  took 
 on  him  the  firstfruits :  from  Achamoth  assuming  the  spm- 
 tual  principle,  from  the  Demiurgus  the  animal  Christ  where- 
 with he  clothed  himself;  and  by  that  peculiar  dispensation 
 putting  on  a  body  which  had  an  animal  being,  but  was  con- 
 structed by  unspeakable  art,  so  as  to  be  both  visible  and  pal- 
 pable and  capable  of  suffering.  They  add,  that  he  took  not 
 on  him  any  thing  at  all  material ;  matter  not  being  capable 
 of  salvation. 
 
 As  to  the  end  of  the  world,  they  say  it  will  be,  when  the 
 whole  spiritual  creation  is  formed  and  jDerfected  in  know- 
 ledge; meaning  those  of  mankind  who  are  spiritual,  who 
 have  the  perfect  knowledge  concerning  God,  and  are  initi- 
 ated by  Achamoth  into  her  mysteries.  And  these,  they 
 imagine,  are  themselves. 
 
 For  mere  animal  lessons  are  the  discipline  of  mere  animal  §  2. 
 men,  of  those  who  are  established  by  bare  faith  and  works, 
 and  possess  not  the  perfect  knowledge.  And  this  account 
 they  give  of  us,  v/ho  belong  to  the  Church,  which  is  the  reason 
 why  they  also  affirm  good  conduct  to  be  necessary  for  us, 
 since  otherwise  we  cannot  be  saved.  As  to  themselves,  they 
 maintain  that  not  by  any  course  of  conduct,  but  because  they 
 are  by  natm-e  spiritual,  they  shall  in  any  case  and  by  all  means 
 be  saved.  For  as  the  earthly  cannot  attain  salvation  (not 
 being  as  they  say  capable  of  it)  so  again  the  spiritual,  which 
 they  will  have  to  be  themselves,  never  can  admit  corruption, 
 whatsoever  actions  they  may  be  engaged  in.  For  even  as 
 gold  deposited  in  mud  does  not  cast  off  its  beauty,  but  keeps 
 its  proper  nature,  the  mud  having  no  power  to  damage  the 
 gold  at  all :  just  so  they  affirm  of  themselves,  that  whatever 
 kind  of  material  actions  they  may  be  concerned  in,  they  are 
 not  at  all  damaged  themselves,  nor  do  they  cast  away  their 
 spiritual  subsistence. 
 
 For  which  cause  also  the  most  perfect  among  them  do  all     §  3. 
 forbidden   things  without   fear;   such   things  whereof  the 
 scriptures  are  positive,  that  they  who  do  them  shall  not  in- 
 
 c2 
 
20  Gross  immorality  of  the  Valentinians. 
 
 lierit  God's  Kingdom.  Tlius,  in  the  first  place,  they  eat  in- 
 differently of  things  sacrificed  to  idols,  not  esteeming  them- 
 selves at  all  stained  thereby.  And  at  every  holiday  amuse- 
 ment of  the  Gentiles,  taking  place  in  honour  of  the  idols, 
 they  are  first  to  assemble;  some  of  them  not  even  abstaining 
 from  that  murderous  spectacle,  hated  by  God  and  man,  of 
 combats  with  wild  beasts,  and  of  single  fight.  Others  again, 
 who  are  the  slaves  of  all  fleshly  pleasures,  even  unto  loathing, 
 say  that  '^The  carnal  things  are  for  the  carnal,  and  the 
 spii'itual  things  for  the  spiritual,  being  so  assigned.''-'  Some 
 of  them  privately  corrupt  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  by  one  or  other  of  them,  and  had 
 afterwards  returned  to  the  Church  of  God.  Others  even 
 publickly,  casting  off  all  shame,  whatsoever  women  they  have 
 a  fancy  for,  they  force  away  from  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  hj  the  brother. 
 §  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,  from  sinning  so  much  as  in  thought 
 or  word,  for  being  unlearned  and  knowing  nothing ;  them- 
 selves they  magnify  above  measure,  under  the  names  of  Per- 
 fect, and  Seeds  of  Election.  For  we,  they  affirm,  receive 
 Grace  to  be  used  only ;  and  therefore  it  will  be  taken  from 
 us  ^.  But  they  have  their  grace  as  a  possession  of  their  own, 
 having  come  down  from  above,  from  the  Unspeakable  and 
 » (Tv^v-ylas  Unnameable  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  should  give 
 
 k  Alluding  to  St.  Luke  xix.  26.  appearto  be  taken,by  profane  and  abomi- 
 
 ^  fcV  /cocr/uy,  airh  k6<tiulov,  phrases  which    nable  parody,  from  St.  John  17.  Massuet, 
 
Return  of  Achamoth  and  the  8aviour  to  the  Pleroma.     21 
 
 way  to  liim_,  is  not  of  tlie  Trutli^  and  shall  not  proceed  unto 
 tlie  Truth  :  but  lie  that,  being  of  the  world,  is  overcome  by  a 
 woman,  shall  not  proceed  unto  the  Truth,  because  he  is  over- 
 come by  desire  of  woman/^  For  this  cause  accordingly  they 
 call  us  ^^good  sort  of  natural  men,"  and  say  that  we  are  "of 
 the  world,"  and  that  we  "have  need  of  continence  and  of  good 
 conduct,"  that  we  may  come  thereby  into  the  intermediate 
 space ;  but  they, '  Spiritual^  and  ^  Perfect,^  as  they  are  called, 
 have  no  such  need.  For  it  is  not  any  conduct  which  brings 
 men  into  the  Pleroma,  but  that  seed  which  is  sent  out  from 
 thence  in  an  infant  state,  and  is  here  brought  to  perfection. 
 
 Now  when  the  whole  seed  is  made  perfect,  Achamoth  Chap. 
 their  mother,  they  say,  is  to  pass  from  the  Intermediate  — c  i' 
 Place,  and  to  enter  within  the  Pleroma,  and  to  receive  her 
 Spouse  the  Saviour,  him  who  was  made  up  of  all  ™ ;  that  there 
 may  be  a  Combination  of  the  Saviour,  and  of  Wisdom,  who 
 is  Achamoth.  And  this,  they  say,  is  the  meaning  of  the 
 "  Bridegroom,"  and  "  Bride ; "  the  Bridechamber  being  the 
 whole  Pleroma. 
 
 Next,  that  all  spiritual  persons  putting  off  their  animal 
 souls,  and  becoming  intellectual  spirits,  are  to  enter  within 
 the  Pleroma,  incomprehensibly  ^  and  invisibly,  and  to  be  as- '  aKparn- 
 signed  as  the  Brides  to  the  Angels  which  are  about  the  Sa- 
 viom^;  and  that  the  Demiurge  also  for  his  part  is  to  pass  into 
 the  region  of  his  mother.  Wisdom,  that  is,  in  the  intermediate 
 state ;  that  the  souls  also  of  the  righteous  will  themselves  be 
 refreshed  in  the  place  of  the  middle  state ;  for  that  nothing 
 animal  finds  place  within  the  Pleroma. 
 
 Moreover,  that  when  all  this  has  so  taken  place,  the  fire 
 which  Im'ks  in  the  world  is  to  shine  forth  and  be  kindled, 
 and  destroying  all  Matter,  is  itself  to  be  spent  together  with 
 it,  and  to  come  to  an  end  of  its  existence  : — so  they  say.  But 
 the  Demiurge  knew  none  of  these  things,  as  they  assert,  be- 
 fore the  coming  of  the  Saviour. 
 
 And  there  are  some  who  say  that  he  also  produced  a  Christ,     §  2. 
 a  son  of  his  own,  of  animal  nature  however;  that  concern- 
 ing him  he  spake  by  the  Prophets.    And  that  this  was  he  who- 
 
 m  See  c.  ii.  6. 
 
22         Theories  about  our  Lord,  and  ^  s^irituaV  souls, 
 
 passed  tlirougli  Mary,  as  water  passes  tlirougli  a  pipe ;  and 
 tliat  to  Mm  at  liis  baptism  descended  that  otlier,  that  Saviour 
 from  the  Pleroma,  made  up  of  all,  in  the  form  of  a  Dove. 
 And  there  was  in  him  also  the  same  spiritual  seed  of  Acha- 
 moth.  Our  Lord  therefore  they  affirm  to  have  been  com- 
 posed of  these  four,  keeping  the  pattern  of  the  original  and 
 first  Quaternion  :  viz.  of  the  Spiritual  being,  which  was  from 
 Achamoth ;  and  of  the  animal  which  was  from  the  Demiurge ; 
 and  of  the  CEconomy — that  which  was  framed  with  un- 
 speakable art ;  and  of  the  Saviour,  which  part  was  the  Dove 
 that  descended  upon  Him.  And  that  as  to  this  part  he  re- 
 mained impassive  (for  he  could  not  suffer,  being  incompre- 
 hensible and  invisible) ;  and  therefore,  they  say,  it  was  taken 
 away,  when  he  was  brought  before  Pilate,  I  mean  the  Spirit 
 of  Christ  which  had  been  lodged  in  him.  But  neither  did 
 the  seed  suffer,  which  he  had  from  his  mother,  by  their  state- 
 ment ;  for  this  also,  the  spiritual  part  of  him,  is  impassive, 
 and  invisible  even  to  the  Demiurge  himself.  It  remains 
 that  what  suffered,  according  to  them,'  was  the  animal  Christ, 
 and  he  who  by  the  Economy  was  mysteriously  framed,  that 
 his  Mother  might  exhibit  by  him  "  the  pattern  of  the  Christ 
 who  is  above,  of  him  who  was  extended  upon  the  Cross,  and 
 who  gave  to  Achamoth  her  essential  form.  For  all  things 
 here,  they  say,  are  types  of  the  things  there. 
 §  3.  Now  the  souls  which  had  the  seed  of  Achamoth,  were  bet- 
 ter, they  say,  than  the  rest.  Wherefore  also  the  Demiurge 
 loves  them  more  than  the  rest,  not  knowing  the  reason,  but 
 accounting  such  to  be  from  himself:  and  so,  they  add,  he 
 ordained  them  to  be,  some  Prophets,  some  Priests,  some 
 Kings ;  (and  many  things  by  virtue  of  this  seed  they  expound 
 to  be  spoken  by  the  Prophets ;)  as  though  those  souls  were 
 of  a  higher  nature.  And  his  Mother  too  they  affirm  to  have 
 uttered  many  things  concerning  that  superior  world ;  partly 
 however  through  him,  and  partly  through  the  souls  that  were 
 made  by  him.  And  they  proceed  to  divide  the  Prophecies ; 
 one  thing,  as  they  will  have  it,  being  uttered  by  the  Mother, 
 
 B  aifTov   is    the  present  Greek  reading,  but  the    old  Latin  version  renders 
 "  per  eum." 
 
Icj  )io  ranee  of  tJie  Demlurgus.    Destiny  of  the  3  classes  of  men.  23 
 
 anotlier  by  tlie  seed  aforesaid^  a  tliird  by  tlie  Demiurge. 
 Yea,  and  that  Jesus  also  in  like  manner  uttered  some 
 things  by  virtue  of  the  Saviour,  some  of  his  Mother,  some 
 of  the  Demiurge;  as  we  shall  explain  in  the  progress  of 
 our  argument. 
 
 Further ;  the  Demiurge,  they  say,  as  being  ignorant  of  the  §  4, 
 tlie  things  above  him,  although  not  insensible  to  what  was 
 thus  uttered,  yet  thought  little  of  them,  imagining  now  one 
 cause  and  now  another;  either  the  prophesying  Spirit  (as 
 though  it  had  also  a  sort  of  movement  of  its  own) ;  or  man ; 
 or  the  adhesion  of  the  inferior  beings  :  and  he  continued  in 
 this  ignorance  until  the  coming  of  the  Lord.  But  when  the 
 Saviour  was  come,  they  say  that  from  Him  he  learned  all 
 things,  approaching  Him,  and  that  with  a  willing  mind,  with 
 all  his  power;  and  that  he  is  the  centurion  in  the  Gospel^ 
 who  says  to  our  Saviour,  For  I  too  have  under  my  own  au-  ^.V.  ^J^"- 
 
 '^         .  ^  vm.  9;  St. 
 
 tJwrity  soldiers  and  slaves,  and  ivhatsoever  I  conimandy  they  Luke  vii. 
 
 do ;  but  that  he  will  himself  accomplish  the  economy  of  the 
 world  until  the  appointed  time,  and  that  chiefly  because  of 
 his  care  of  the  church,  pa,rtly  however  through  his  having 
 come  to  the  knowledge  of  the  reward  prepared  for  him,  that 
 is,  his  being  to  pass  into  the  region  of  his  Mother. 
 
 Of  men,  moreover,  they  constitute  three  sorts.  Spiritual,  §  5. 
 Earthly,  Animal :  such  as  were  Cain,  Abel,  Seth  :  and  from  ° 
 these  the  three  Natures,  having  passed  from  individuals  into 
 classes?.  And  the  earthly,  they  say,  goes  into  corruption;  and 
 the  Animal,  if  it  choose  the  better  part,  rests  in  the  place  of 
 the  middle  state,  but  if  the  worse,  it  also  will  go  to  its  like. 
 But  the  spiritual  beings,  whatsoever  Achamoth  may  have 
 sown,  from  that  time  even  until  nov^,  in  righteous  souls,  are 
 first  educated  and  fully  nurtured  here,  as  having  been  sent 
 out  in  an  infantile  state;  but  hereafter  are  to  have  perfection 
 vouchsafed  to  them,  and  to  be  assigned  as  Brides  to  the  An- 
 gels of  the  Saviour.  This  is  their  doctrine;  and  they  add  that 
 their  souls  will  have  thoroughly  rested  the  while  of  necessity 
 in  the  middle  state  with  the  Demiurge.     And  the  souls  too 
 
 "  The  Latin  version  adds  the  words    ginating  in  them." 
 ul  oslcndunt,  and  ex  his,  Sec,  "  hereby         P  vvhtri  kuO'  tu,  aWa  Kara  ytj/os. 
 mdicaling  as  well  the  tliree  natures  on- 
 
24  Valentinian  perversion  of  Holy  Scripture  characterized, 
 
 themselves  tliey  again  subdivide^  saying.  Some  are  naturally 
 good,  some  naturally  bad ;  the  good  being  tbese,  wMcb  are 
 fiUed  to  receive  tbat  seed,  wbile  those  wMcIl  are  naturally 
 bad  never  could  exhibit  that  seed  in  themselves. 
 VIII.*  Now  such  being  their  Theory  ^,  which  neither  Prophets 
 §  1.     proclaimed,  nor  the  Lord  taught,  nor  Apostles  delivered; 
 
 aewi^.  ^'  whereby  they  flatter  themselves  that  they  know  more  con- 
 cerning the  universe  than  all  others,  reading  it,  out  of  what 
 was  never  written,  and  as  the  saying  is,  studying  to  twist 
 ropes  out  of  sand ;  they  endeavour  plausibly  to  accommodate 
 to  what  has  been  said  either  Parables  of  our  Lord,  or  pro- 
 phetic sayings  or  discourses  of  the  Apostles,  that  their  fic- 
 tion may  not  appear  to  be  without  witness.  The  order  in- 
 deed and  connection  of  the  Scriptures  they  overpass,  and  as 
 much  as  in  them  lies,  disjoin  the  members  of  the  Truth. 
 And  they  transfer  and  transform,  and  make  one  thing  out  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  out  of 
 brilliant  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  definitively  affirm  this  to  be  that  beautiful  Image  of  the 
 King  which  the  skilful  Ai'tist  constructed ;  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 
 
 tits '''^"'  ^^^^^  ^^^  i^^*^  t^®  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  imaore  of 
 the  King.  In  the  same  way,  I  say,  these  also,  having  stitched 
 together  some  old  women^s  fables,  then  drag  ofi"  from  this 
 quarter  and  that  words  and  sayings  and  parables;  endeavour- 
 ing to  adapt  the  Oracles  of  God  to  their  fables. 
 §  2.  Now  as  to  their  adaptations  to  things  within  i  the  Pleroma, 
 we  have  said  enough.     As  to  those  Scriptural  truths  which 
 
 q  h  Tols  rou  U\i]pu)ixaTos,  Lat.  Vers,  "intra  Pleroma,"  reading  tvro^. 
 
Gnostic  fables,  how  fitted  on  to  the  words  of  Holy  Scripture.  25 
 
 tliey  try  to  accommodate  also  to  tlie  tilings  without  tlieir  Ple- 
 
 roma_,  they  are  sucIl  as  follow.     Tlie  Lord,  tliey  say,  came 
 
 for  this  purpose  to  His  Passion  in  the  last  times  of  the  world, 
 
 that  He  might  exhibit  the  passion  which  occurred  to  the  last  of 
 
 the  -^ons ;  and  by  the  end  thereof  might  declare  the  end  of 
 
 the  transaction  concerning  the  ^ons.    Again,  that  Virgin  of  ^.*.-.  ^^^ 
 
 twelve  years  old,  the  Puler  of  the  Synagogue^ s  daughter,  whom 
 
 the  Lord  approached  and  raised  from  the  dead,  is  a  type,  by 
 
 their  account,  of  Achamoth,  whom  their  Christ,  extended  over 
 
 her,  brought  into  form,  and  into  perception  of  the  light  which 
 
 had  forsaken  her.    Again,  of  Christ^s  shewing  Himself  to  her, 
 
 being  without  the  Pleroma,  in  the  state  of  an  abortion,  they 
 
 affirm  Paul  to  have  said  in  his  epistle  to  the  Corinthians, 
 
 "  And  last  of  all,  as  to  one  born  out  of  due  time,  He  a]j\peared  3.  °^*  ^^' 
 
 tmto  me  also.     Also  the  Saviour's  coming  to  Achamoth  with 
 
 his  equals,  they  say,  was  declared  in  like  manner  by  him  in 
 
 the  same  Epistle  where  he  says.  The  ivoman  ought  to  have  a  lb.  xi.  10. 
 
 covering  on  her  head,  because  of  the  Angels.     And  that  on  the 
 
 Saviour's  coming  to  her,  Achamoth  for  bashfulness  put  on  a 
 
 veil,  Moses  they  say  made  manifest,  by  putting  the  veil  upon 
 
 his  face.     And  her  passions  too,  which  she  suffered,  they  say 
 
 that  the  Lord  signified  on  the  Cross.    As  first,  that'in  saying. 
 
 My  God  why  hast  Thou  for  s  alien  Me,  He  signified  that  Wisdom  Ixvii' 46* 
 
 was  forsaken  of  the  Light,  and  was  hindered  by  Order  from 
 
 rushing  forward.     Next,  that  in  speaking  of  her  grief.  He 
 
 said.  My  soul  is  exceeding  sorroivful,  even  unto  death.     And  of  Jg  ^^'^'^' 
 
 her  fear,  saying.  Father,  if  it  be  posssible,  let  this  cup  pass  1^-39. 
 
 from  Me.     And  of  her  perplexity,  when  He  said.  And  ivhat 
 
 I  shall  say,  I  know  not^. 
 
 And  the  three  kinds  of  men,  they  teach  He  thus  pointed     §  3. 
 out :  the  material,  in  saying.  The  Son  of  Man  hath  not  where  St.  Luke 
 to  lay  his  head  :  to  him  that  asked  him.  Let  me  follow  Thee,    '    ' 
 the  animal,  in  replying,  No  man  having  put  his  hand  to  the  lb.  v.  61, 
 plough,  and  looking  bach,  is  fit  for  the  Kingdom  of  Heaven, 
 to  him  that  said,  I  will  follow  Thee,  but  suffer  me  first  to  bid 
 farewell  to  those  in  my  house.     For  he,  they  say,  was  the 
 
 '  St.  John  xii.  27.  Grabe  and  Massuet    added  by  the  Valentinians  in  the  interest 
 conjecture  that  the  words  ovk  olSa  were     of  their  heresy. 
 
26  Gnostic  fables  J  liow  fitted  07i  to  the  words  of  Hoi  y  Scrij)ture. 
 St.  iNiatt.  middle  sort  of  person.     And  tliat  other  too  in  like  manner 
 
 XIX.    16,  ^  n     •     ^ 
 
 sqq.  wlio  professed  to  have  done  the  most  parts  of  righteousness^ 
 and  then  would  not  follow  Him,  but  was  overcome  by  wealth, 
 so  as  not  to  be  made  perfect,  he  too,  they  will  have  it,  belonged 
 to  the  animal  sort.     But  the  spiritual  he  signified,  by  saying, 
 
 .^^•^"^^  Suffer  the  dead  to  bury  their  own  dead,  but  go  thou  and  iireach 
 the  Kingdom   of  God.      And   in  the   case  of  Zaccheus  the 
 
 lb.  xix.5.  Publican,  by  saying,  Mahe  haste  and  come  down,  for  to  day  I 
 must  abide  in  thine  house.  These,  I  say,  they  state  to  have 
 been  of  the  spiritual  sort.  And  the  Parable  of  the  Leaven, 
 which  the  woman  is  said  to  have  hid  in  three  measures  of  meal, 
 they  say,  means  the  three  kinds.  For  Wisdom  they  teach  to 
 be  expressed  by  a  woman,  by  measures  of  meal,  the  three 
 kinds  of  men,  spiritual,  animal,  earthly.  As  to  leaven,  they 
 teach  it  to  be  a  name  of  the  Saviour  Himself.  And  that 
 Paul  expressly  spoke  of  persons  temporal,  animal,  spiritual : 
 
 l^Cor.xv.  -^j^  Qj^g  place ;  As  is  the  earthy,  such  are  they  also  that  are 
 
 lb.  ii.  14.  earthy ;  in  another.  The  natural  wian  receiveth  not  the  things 
 
 lb.  w.  15.  of  the  Spirit ;  in  another,  A  spiritual  man  judgeth  all  things. 
 And  the  saying.  The  animal  man  receiveth  not  the  things  of 
 the  Spirit,  they  say  is  uttered  concerning  the  Demiurge ; — 
 that  he,  being  natural,  knew  not  either  his  Mother  who  is 
 spiritual,  nor  her  seed,  nor  the  ^ons  in  the  Pleroma.  But 
 that  whom  the  Saviour  meant  to  save,  of  those  He  took  the 
 first  fruits,  Paul  they  say  afiirmed  in  the  words,  Ajid  if  the 
 first  fruit  be  holy,  so  is  the  lump  :  affirming  that  by  the  first 
 fruit  the  spiritual  part  is  intended,  and  that  the  lump  means 
 us ;  that  is,  the  animal  Church ;  the  lump  whereof  they  say 
 He  took  up,  and  gathered  up  in  Himself,  as  being  Himself 
 Leaven. 
 §  4.  And  that  Achamoth  wandered  without  the  Pleroma,  and 
 
 was  put  in  form  by  Christ,  and  sought  out  by  the  Saviour, 
 they  say  He  signified  by  declaring,  that  He  had  come  after 
 
 XV.'  4."  "^  t^at  which  was  lost.  For  the  lost  sheep  they  expound  to 
 mean  their  Mother,  of  whom  they  will  have  the  Church  here 
 to  be  sown ;  and  her  wandering,  her  abode  in  passions  without 
 the  Pleroma;  whereby  they  suppose  matter  to  have  been 
 
 lb.  V.  8.    formed.     And  the  woman  that  sweeps  the  house,  and  finds 
 
 Rom.  xi. 
 16. 
 
Gnostic  fables  J 1  low  fitted  on  to  the  luords  of  IIolij  Scripture,  27 
 
 tlie  piece  of  silver,  they  say  is  tlie  supernal  Wisdom,  wlio 
 having  lost  that  which  she  had  conceived  in  her  mind,  finds 
 it  afterwards,  when  all  things  are  cleansed  by  the  coming  of 
 our  Saviour :  wherefore  this  also  is  restored,  as  they  say,  to 
 be  within  the  Pleroma.     And  Symeon  who  tooh  Christ  into  St.  Luke 
 
 .  ii.  28  29. 
 
 his  arms,  and  gave  thanks  unto  Kim,  and  said,  Lord,  770iv 
 lettest  Thou  Thy  servant  depart  in  peace,  according  to  Thy 
 word,  they  say,  is  a  type  of  the  Demiurge,  how  that  when 
 the  Saviour  came  he  learned  about  his  own  removal,  and 
 gave  thanks  unto  Bythus.     And  by  Anna  the  Prophetess  lb.  v.  36. 
 whose  name  is  rehearsed  in  the  gospel,  who  lived  seven  years 
 with  a  husband,  and  all  the  rest  of  her  time  remained  a  widow, 
 until  seeing  the  Saviour  she  recognized  Him,  and  spoke  of 
 Him  to  all,  they  lay  it  dov/n  that  Achamoth  is  most  evidently 
 signified;    who  for  a  little  while  saw  the  Saviour  with  His 
 companions,  and  all  her  time  after  was  expecting  Him,  (re- 
 maining in  the  Middle  State)  when  He  shall  come  again, 
 and  restore  her  to  the  partnership  she  belongs  to.     And  that 
 her  name  too  was  indicated  by  the  Saviour,  in  His  saying, 
 and  wisdom  is  justified  of  her  children.     And  by  Paul  too,  lb.vii.35. 
 thus  :   But  we  spealc  luisdom  among  them  that  are  perfect,  g^       "* 
 And  the  marriages  that  are  within  the  Pleroma,  they  say,  Paul 
 spoke  of,  signifying  them  in  one  instance.    For  writing  con- 
 cerning the  marriage  which  is  in  this  life,  he  said.  This  mys-  Eph.  v. 
 tery  is  great ;  hut  I  speak  concerning  Christ  and  the  Church. 
 
 And  moreover  John,  the  Disciple  of  our  Lord,  by  their  §  5. 
 teaching,  indicated  the  first  Ogdoad,  these  being  their  very 
 words  :  "  John  the  Disciple  of  the  Lord,  meaning  to  speak  of 
 the  generation  of  all  things,  wherein  the  Father  produced 
 them  all,  supposes  a  beginning,  the  first  thing  begotten  of 
 God ;  the  same  whom  he  called  both  the  Only  Begotten  Son, 
 and  God,  in  whom  the  Father  produced  all  as  from  seed. 
 And  by  him  he  saith  that  the  Word  was  produced,  and  in 
 Him  the  whole  substance  of  the  ^ons,  which  the  Word 
 himself  afterwards  reduced  to  form.  Since  then  he  speaks 
 of  the  first  birth,  well  does  he  frame  his  instruction  from  the 
 beginning,  that  is,  from  God,  and  the  Word.  And  thus  he 
 speaks:   In  the  beginning  was  the  Word,  and  the  Word  u:as  1/2. 
 
28    Gnostic  interpretation  of  the  Prologue  of  St.  John's  Gospel. 
 
 with  God,  and  the  Word  was  God  ;  He  ivas  in  the  beginning 
 ivith  God.  Having  before  distinguislaed  tlie  three,  God,  and 
 tlie  Beginning,  and  tlie  Word,  lie  again  unites  tliem :  to  in- 
 dicate at  tlie  same  time  tlie  emanation  of  eacli  of  tliem, — of 
 tlie  Son  and  tlie  Word,  and  tlieir  union  also  witli  one  ano- 
 ther and  with  tlie  Father.  For  in  the  Father  and  of  the 
 Father  is  the  Beginning,  and  of  the  Beginning  is  the  Word. 
 Well  therefore  said  he  ^^,  In  the  beginning  was  the  Word  ;  for 
 he  was  in  the  Son :  and  the  Word  was  with  God  ;  for  so  was 
 the  Beginning  :  and  the  Word  was  God,  by  way  of  inference  : 
 for  that  which  is  begotten  of  God,  is  God.  The  same  tuas 
 in  the  Beginning  with  God,  pointed  out  the  order  of  the 
 
 St.  John  Production.  All  things  were  made  by  Him,  and  without 
 Him  was  not  any  thing  made  :  that  is,  to  all  ^ons  after 
 him  the  Word  was  the  cause  of  Form  and  Birth.  But 
 (saith  he)  That  which  took  place  in  him  is  Life.  Here 
 He  hath  given  tokens  again  of  a  Combination  [of  ^ons]  ®: 
 in  saying  that  all  things  were  made  by  Him,  but  that  "  Life 
 is  in  Him."    This  Life  then  which  took  place  in  Him  is  more 
 
 *  olfcctoTc-  properly  His  own  ^,  being  within  Him,  than  the  things  which  are 
 wrought  by  Him ;  for  they  exist  with  Him,  and  by  Him  bear 
 
 lb.  V.  4.  fruit.  And  since  he  adds  ^^and  the  Life  was  the  Light  of  men,'' 
 by  expressing  the  term  Man,  he  signified  also  the  Church 
 under  the  same  title  with  Man,  so  by  the  one  name  to  set  forth 
 the  communion  of  the  two  which  make  up  the  pair.  For 
 "of  the  Word  and  Life  are  produced  the  Man  and  the 
 Church.''^  And  He  calls  the  Life  the  Light  ®f  men,  because 
 they  are  enlightened  thereby,  that  is,  formed  and  manifested. 
 
 Eph. V.  And  this  Paul  also  speaks  of:  '^ For  luhatsoever  doth  make 
 manifest  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  formed 
 
 ^  [Namely  A6yos  and  Zwr].'} 
 
Gnostic  interjjretatton  of  St.  John  refuted.  29 
 
 by  Him,  lie  declares  Him  to  be  tbe  fruit  of  tbe  wbole  Pleroma. 
 
 Thus  for  instance,  lie  denominates  Him  the  Light  shining  in 
 
 the  darkness,  and  not  comprehended  hy  it,  because  it  knew 
 
 Him  not,  wlien  He  bad  repaired  ^  all  tbe  results  of  tbe  great  ^  ap/x6aas. 
 
 calamity.     And  be  calls  Him  Son  too,  and  Trutb,  and  Life, 
 
 and  tbe  Word  made  Flesh.     "  Wbose  glory,^^  saitb  be,  "we 
 
 bebeld,  and  His  Glory  was  sucb  as  of  tbe  Only-Begotten, 
 
 given  Him  by  tbe  Fatber,  full  of  Grace  and  Trutb. -'^     His 
 
 words  beinsc,  ^^And  the  Word  was  made  Flesh,  and  dwelt  St.  John 
 
 .  i.  14. 
 
 among  us,  and  we   beheld  His  Glory,  the  Glory  as  of  the 
 
 Only-Begotten  of  the  Father,  full  of  grace  and  truth.''  Tbus 
 batb  be  accurately  indicated  tbe  first  quaternion  also,  using 
 tbe  terms  Fatber,  and  Grace,  and  tbe  Only-Begotten,  and 
 Trutb.  And  so  Jobn  batb  made  mention  of  tbe  First  Og- 
 doad,  or  Combination  of  Eigbt,  and  Motber  of  all  tbe  ^ons ; 
 in  tbat  be  batb  spoken  of  a  Fatber,  and  Grace,  and  an  Only- 
 Begotten,  and  Trutb,  and  tbe  Word,  and  Life,  and  tbe 
 Man  and  tbe  Cburcb."'^ 
 
 Tbou  seest,  dearly  beloved,  tbeir  craft,  wbicb  tbey  tbat    ^^^^' 
 use  deceive  tbemselves,  dealing  rudely  witb  tbe  Scriptures,     §~i7^ 
 in  tbeir  endeavours  to  make  good  out  of  tbem  tbeir  own 
 fiction.     And  tbis  is  wby  I  bave  adduced  tbeir  very  words, 
 tbat  by  tbem  tbou  migbtest  discern  tbeir  cunning  craftiness^ 
 and  wicked  misleading. 
 
 For,  first,  bad  it  been  Jobn^s  purpose  to  speak  indirectly 
 of  tbeir  Eigbt  tbat  are  on  bigb,  be  would  bave  kept  tbe 
 order  of  tbe  emanation ;  and  tbe  first  Quaternion,  being,  by 
 tbeir  statement,  tbe  most  venerable,  be  would  bave  set  down 
 in  bis  first  enumeration ;  and  so  would  bave  subjoined  tbe 
 second ;  tbat  by  tbe  order  of  tbe  names,  tbe  order  of  tbe 
 Eigbt  migbt  be  indicated.  And  be  would  not,  after  so  great 
 an  interval,  as  tbougb  upon  forgetting  and  afterwards  re- 
 collecting, bave  mentioned  tbe  first  quaternion  in  tbe  very 
 conclusion. 
 
 Next,  bad  be  really  meant  to  signify  tbeir  Combinations, 
 be  would  not  bave  left  out  tbe  name  of  tbe  Cburcb  also  :  but 
 would  eitber  bave  contented  bimself  in  tbe  otber  pairs,  witb 
 naming  tbe  Males,  tbe  otbers  being  to  be  equally  understood^ 
 
30  Gnostic  interpretation  of  St.  John  refuted, 
 
 tliat  tlie  Unity  miglit  be  kept  by  liim  in  all  tilings  *.  Or^  if 
 he  liad  reckoned  up  the  partners  of  the  rest^  he  would  have 
 indicated  also  the  Man^s  partner,  and  would  not  have  left 
 us  to  find  out  her  name  by  divination. 
 §  2.  Manifest  then  is  the  perversity  of  their  exposition.  For 
 whereas  John  is  proclaiming  One  God  Almighty,  and  One  Only 
 Begotten  Christ  Jesus,  by  Whom,  he  saith,  all  things  were 
 made ; — that  He  is  the  Son  of  God,  He  the  Only  Begotten, 
 He  the  Maker  of  all  things.  He  the  True  Light,  enlightening 
 every  man.  He  the  Maker  of  the  world ; — that  He  came  to 
 His  own,  that  He  Himself  was  made  flesh  and  dwelt  among 
 us  :  these  men,  plausibly  wresting  their  interpretation,  will 
 have  one  person  to  be  the  Only  Begotten  by  way  of  Em- 
 anation, whom  also  they  call,  as  it  seems,  the  Beginning; 
 but  the  Saviour,  they  will  have  it,  was  by  origin  another ; 
 and  that  the  Word,  the  Son  of  the  Only  Begotten,  was  dif- 
 ferent from  the  Christ,  who  was  put  fortli^  to  reform  the 
 Pleroma.  Yea,  each  one  of  the  terms  which  have  been 
 mentioned,  they  have  taken  up,  and  abusing  the  names,  have 
 uir6eeaiv  transferred  them  to  their  own  purpose^.  So  that,  according  to 
 them,  in  so  many  words  John  makes  no  mention'^  of  the  Lord 
 Jesus  Christ.  For  though  he  hath  spoken  of  a  Father,  and 
 of  Grace,  and  of  the  Only-Begotten,  and  of  Truth,  and 
 of  the  Word,  and  of  Life,  and  of  Man,  and  of  the  Church ; 
 by  their  supposition  he  spake  of  the  first  Eight,  among  whom 
 Jesus  is  not  yet,  not  yet  Christ  the  teacher  of  John. 
 
 But  that  the  Apostle  spake  not  of  their  Combinations,  but 
 of  our  Lord  Jesus  Christ,  Whom  also  He  recognizes  as  The 
 AVord  of  God;  he  hath  himself  made  manifest.  For  in 
 his  recapitulation,  concerning  the  Word  Y/hom  he  had 
 mentioned  above  in  the  beginning,  he  concludes,  "  And  the 
 Word  was  made  flesh,  and  divelt  among  us."  But  by  their 
 supposition,  the  Word  ivas  not  made  flesh,  (seeing  that  He 
 never  so  much  as  passed  without  the  Pleroma,)  but  the 
 offspring  of  the  Economy,  borny  after  the  Word,  the  Saviour. 
 
 t  Lat.  "  aut  si."    Gr.  el.  nibus  factus;"  the  old  interpreter  giving 
 
 «  trpofie^Krifxevou,  "  put  forth  by  way  the  meaning  instead  of  the  words;  for  the 
 
 of  emanation."  ceconomy  here  meant  is  the  making  up 
 
 ^  Lat.  "  memoriam  non  fecerit."   Gr.  of  the  Saviour  by  the  gifts  of  the  several 
 
 cm.  /U/j.  TEons.     See  above,  c.  6.  §.  1. 
 
 y  6  TTjs  olKuvo>jiia%.    Lat.  "  qui  ex  om- 
 
St.JohrL^sreal^nindMnosticsmadepatcJiiuorhoiitofScrijyture.Sl 
 
 Learn  therefore^  0  ye  fools^  that  Jesus  Wlio  suffered  for  §  3. 
 us^  AVlio  dwelt  among  us,  This  same  is  the  Word  of  God.  For 
 had  any  other  of  the  ^ons  become  flesh  for  our  proper  sal- 
 Yation_,  it  was  natural  for  the  Apostle  to  have  spoken  of  ano- 
 ther. But  if  the  Word  of  the  Father  Who  descended,  is 
 the  same  also  Who  ascended,  the  Only-Begotten  Son  of  the 
 Only  God,  by  the  Father^s  good  pleasure  incarnate  in  men^s 
 behalf;  not  of  any  other,  nor  of  any  company  of  Eight,  did 
 he  introduce  that  discourse,  but  only  of  the  Lord  Jesus 
 Christ.  For  in  fact  the  Word,  by  their  account,  was  not 
 in  any  proper  sense  made  Flesh;  but  the  Saviour^,  thej^Trpo-qyov- 
 say,  clothed  Himself  with  an  animal  body,  framed  accord-  ^'''^^" 
 ing  to  His  dispensation  with  ineffable  foresight,  that  He 
 might  become  visible  and  palpable.  But  Flesh  means  the 
 old  formation,  that  which  God  made  out  of  the  dust  of  the 
 earth,  as  we  read  concerning  Adam ;  which  flesh  John  hath 
 told  us  that  the  Word  of  God  truly  became.  So  is  there  an 
 end  of  their  first  and  aboriginal  Eight.  For  when  we  have 
 shewn  that  one  and  the  same  Person  is  the  Word,  and 
 the  Only-Begotten,  and  Life,  and  Light,  and  the  Saviour 
 and  Christ,  and  the  Son  of  God,  and  He  too  incarnate  for 
 us,  the  framework  of  their  Ogdoad  is  done  away.  And 
 on  its  dissolution,  their  whole  system  falls  to  pieces; — the  sys- 
 tem of  their  own  invention,  which  they  falsely  dreaming  of, 
 inveigh  against  the  Scriptures. 
 
 Then,  collecting  phrases  and  terms  that  lie  here  and  there,  §  4. 
 they  transfer  them,  as  we  said  before,  from  the  natural  to 
 the  unnatural ;  doing  much  the  same  as  those  who  at  their 
 own  pleasure  express  any  given  meaning,  and  then  endea- 
 vour to  make  it  out  ^  from  the  poems  of  Homer  :  whereupon  *  fifX^Tuv 
 the  less  informed  sort  imagine,  that  Homer  made  his  verses 
 on  that  subject,  thus  freshly  wrought  out;  and  many,  by  the 
 connected  run  of  the  verses,  are  surprised  into  a  thought, 
 whether  tlds  as  they  find  it  be  not  indeed  Homer's  composi- 
 tion :  as  he  who  in  Homeric  verses  thus  describes  Hercules 
 sent  by  Eurystheus  for  the  dog  in  hell : — (for  there  is  no- 
 thing to  forbid  our  rehearsing  these  too,  for  example's  sake, 
 the  endeavour  being  in  both  cases  alike  and  the  same.) 
 
32       Homer  sometimes  used,  as  Gnostics  use  Scripture, 
 
 He  spake ;  and  fortli  witli  many  a  deep  groan  went 
 
 Bold  Hercules,  for  migMy  deeds  renowned. 
 By  Perseus^  offspring,  proud  Eurystheus,  sent 
 
 To  drag  from  Erebus  stern  Pluto^s  hound : 
 As  mountain  lion  fearless,  on  lie  moved, — 
 
 Swift  tlirougli  the  town;  and  with,  liim  troops  of  friends, 
 Nymplis,  maidens,  sires  in  many  a  peril  proved, — - 
 
 With  plaintive  wail,  as  who  to  death  descends : 
 But  Hermes,  with  Minerva,  watched  his  way, 
 For  in  his  heart  he  mouim^d  his  brother^s  evil  day^. — 
 
 Which  of  the  simple  ones  would  not  be  carried  away 
 by  these  verses,  and  imagine  that  Homer  had  so  com- 
 posed them  on  this  very  subject  ?  whereas  he  who  is  versed 
 in  Homer's  subject  will  recognize  the  verses,  but  the  sub- 
 ject he  will  not  recognize ;  aware  that  one  portion  of  them 
 is  spoken  of  Ulysses,  another  of  Hercules  himself,  another 
 of  Priam,  another  of  Menelaus  and  Agamemnon.  And  by 
 removing  them  and  restoring  each  to  its  own  place,  he  will 
 quite  make  the  subject  disappear. 
 
 And  so  too,  he  that  keeps  unswerving  in  himself  the 
 rule  of  the  Truth  which  he  received  by  his  Baptism,  will 
 recognize^  the  names  out  of  the  Scriptures,  and  the  sayings, 
 and  the  parables,  but  this  blasphemous  argument  he  will  not 
 recognize.  For  though  he  acknowledge  the  gems,  yet  the 
 Fox  instead  of  the  royal  Image  he  will  not  receive.''  But,  by 
 assigning  every  statement  to  its  proper  place,  and  adapting 
 it  to  the  body  ^  of  the  truth,  he  will  expose  their  fiction  and 
 exhibit  its  unreality. 
 §  5.  Since  however  this  stage-play  wants  the  regular  words  of 
 
 Dismissal,  that  having  finished  their  plot,  one  may  subjoin  the 
 
 «  These  Verses  are  in  the  original  a  ^  There  seems  here  to  he  an  allusion 
 
 cento  from  the  following  places  in  the  to  some  proverb  or  anecdote,  of  which 
 
 Iliad  and  Odvssey.  Od.  10.  76  ;  21.  20  ;  however  the  Translator  has  been  unable 
 
 lb.  19.  123  ;  9.  3b8.    Od.  6.  130;  11.  24.  to  find  any  illustration.   See  c.  viii.  §.  1. 
 
 327;  Od.  11.  38;  II.  24.  328;  Od.  11.  c  o-c^^aretw,  the  diminutive  which  Ire- 
 
 625  ;  11.  2.  409.  nseus  uses,  perhaps  reverently  to  signify 
 
 a  iiriyvwaeTai,  will  know  better,  that  so  much  of  the  truth  as  is  made  known 
 
 is,  more  accurately.    St.  Luke  i.  4,  It  is  to  us. 
 
 an  Ecclesiastical  word  used  of  the  fuller  ^  "  Vos  valete  et  plaudite ;"  the  regu- 
 
 and  instinctive  knowledge  of  truth  of  lar  form  with  which  all  Latin  plays  con- 
 
 the  convert  who  has  passed  through  the  eluded, 
 catechumen  stage. 
 
Rule  of  Faith  throinjJtout  the  Catholic  Church.  33 
 
 refutation ;  we  have  thought  it  well  to  point  out  first^  wherein 
 the  parents  themselves  of  this  fable  vary  from  each  other, 
 as  being  of  various  spirits  of  Error.  For  indeed  one  may 
 hereby  accurately  discern,  even  before  our  proof,  the  cer- 
 tainty of  the  truth  proclaimed  by  the  Church,  and  their  i  napaTre- 
 perverted^  and  false  statement.  iroirjfie- 
 
 For,  as  to  the  Church,  dispersed  as  she  is  through  the  whole    Chap. 
 world  unto  the  ends  of  the  earth,  yet  having  received  from  — ^i — 
 the  Apostles  and  their  disciples  the  Faith  in  One  God  the 
 Father  Almighty,  Who  made  the  Heaven  and  the  earth  and  Acts  xiv. 
 the  seas  and  all  that  is  therein  ;  and  in  one  Christ  Jesus,  the 
 Son  of  God,  Who  was  made  flesh  for  our  salvation ;  and  in  the 
 Holy  Ghost,  Who  by  the  Prophets  declared  the  CEconomies, 
 and  the  Advents,  and  the  Birth  of  a  Virgin,  and  the  Pas- 
 sion, and  the  Rising  from  the  dead,  and  the  bodily  Ascension 
 into  Heaven  of  the  Beloved,  Christ  Jesus  our  Lord,  and  His  2  a^aKe- 
 Comingfrom  the  Heavens  in  the  glory  of  the  Father, /o  sum  up  <^«^«'- 
 all  things  ^  and  to  raise  up  all  flesh  of  all  human  nature ;  that  rb.  iravTa, 
 to  Christ  Jesus,  our  Lord  and  God,  and  Saviour  and  King,    ^  ^'^' 
 according  to  the  good  pleasure  of  the  Invisible  Father,  every  ^q\i' 
 knee  may  how,  of  things  in  Heaven  and  in  Earth  and  binder 
 the  Earth,  and  that  every  tongue  may  confess  to  Him,  and 
 He  may  administer  just  judgment  to  them  all;    that   is, 
 may  both  send  into  the  everlasting  fire  the  spiritiial  things  o/Eph.  vi. 
 u'ickedness,  as  well  angels  that  have  transgressed  aftd  passed 
 into  revolt,  as  the  ungodly  and  unjust  and   lawless   and 
 blasphemous  among  men;    and  also  to  the  righteous  and 
 holy,  and  to  such  as  have  kept  His  commandments  and 
 persevered  in  His  love,  whether  from  the  first  or  after  peni- 
 tency,  may  freely  give  life,  grant  incorruption,  and  compass 
 for  them  eternal  glory  : — 
 
 This  preaching  and  this  faith,  the  Church,  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  Ps.  Ixviii. 
 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  diff'er,  the  tenor  of  the  tradition  is  one 
 
 D 
 
34  Hidden  depths  of  Holy  Scrij^htre, 
 
 Book  1.  and  tlie  same.  And  neither  have  the  Churches  situated  in 
 the  regions  of  Germany  believed  otherwise,  nor  do  they  hold 
 any  other  tradition,  neither  in  the  parts  of  Spain,  nor  among 
 the  Celts,  nor  in  the  East,  nor  in  Egypt,  nor  in  Libya,  nor 
 those  which  are  situate  in  the  middle  parts  of  the  world. 
 But  as  the  Sun,  the  creature  of  Cod,  is  in  all  the  world  one 
 and  the  same;  so  also  the  preaching  of  the  Truth  shines 
 every  where,  and  enlightens  all  men  who  wish  to  come  to 
 the  knowledge  of  the  Truth.  And  neither  he  who  is  al- 
 ■  together  mighty  in  speech  among  those  who  preside  in  our 
 Churches,  will  utter  any  thing  different  from  this   (for  no 
 
 S.  Matt.   j2ian  is  above  his  Master) ;  nor  will  he  who  is  weak  in  dis- 
 
 X.  24.  ^  '  ^    ^ 
 
 course  abate  aught  of  the  Tradition.     Yea,  the  Faith  being 
 
 one  and  the  same,  neither  he  that  is  able  to  speak  much  of 
 
 Ex()d.      it  hath  any  thing  over,  nor  hpcth  he  that  speaks  but  little, 
 
 XVi.     18.  ^j^y      l^Q^^ 
 
 §  3-  And  as  to  some  knowing  more,  some  less,  in  the  way 
 of  understanding,  this  happens  not  by  any  change  in  the 
 subject  itself,  nor  by -any  additional- device  of  another  god, 
 besides  the  Artificer,  and  Maker,  and  Nourisher  of  this  uni- 
 verse, as  if  men  were  not  satisfied  ^  with  This  One ;  nor  of  an- 
 other Christ,  or  another  Only-Begotten  :  but  by  their  work- 
 ing out  such  things  as  are  uttered  in  Parables,  and  fitting 
 them  to  the  scheme  of  the  Faith ;  or  again,  by  their  fuller 
 3  or  deal-  exprcssidh  of  the  conduct  ^  and  dispensation  of  God,  such 
 yiiaTeial'  as  it  hath  been  towards  human  nature ;  or  in  setting  out 
 God^s  long-suffering,  both  towards  the  revolt  of  the  Angels 
 who  transgressed,  and  towards  the  disobedience  of  men  :  or 
 in  declaring  why  some  things  were  made  temporal  and  some 
 eternal,  some  earthly  and  some  heavenly,  by  one  and  the 
 same  God  :  or  in  perceiving  why  God,  being  invisible,  shewed 
 Himself  to  the  Prophets,  not  in  one  form  only,  but  diversely 
 to  divers  :  or  in  pointing  out  why  more  than  one  Testament 
 has  been  made  with  mankind  and  teaching  what  is  the 
 special  mark  of  each  of  these  Testaments  :  or  in  searching  out 
 Rom.  xi.  wliy  God  shut  uj)  all  things  ^  in  unbelief j  that  He  might  have 
 
 '^  apKovf^eucfvs  rovrovs :    !Lat.  **  quasi    if  the  reading  was  toutc5. 
 non  ipse  sufficiat  nobis,"  which  seems  as        ^  TrdvTa,  not  navTas : '  Lat.  "  omnia." 
 
permitted  to  he  ^plorccl  hy  the  Ghurcli's  cJiildren.       35 
 
 mercy  on  all  men :  or  in  thanking  Him  for  tlie  purpose 
 of  tlie  Word  of  God  in  becoming  flesli  and  suffering  :  or  in 
 declaring  why  the  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  contained  in  the 
 Scriptures  concerning  the  end,  and  the  things  to  come ;  also 
 in  not  keeping  silence  as  to  the  cause  of  God^s  making  the 
 rejected  nations  to  be  fellow-heirs  and  of  one  hody,  and  Ephes.iii. 
 partahers  ivith  the  saints :  or  in  proclaiming  how  this  poor   ' 
 mortal  flesh  shall  pnt  on  immortality   and  the  corriiptihleiCor.xx. 
 incorruption  :  and  in  proclaiming  how  He  saith,  That  which  Rom.  ix. 
 is  not  a  people,  is  a  people,  and  she  who  is  not  beloved  is  ^^' 
 beloved ;  and  how  the  children  of  the  desolate  are  more  than  Isa.  liv.  i. 
 of  her  that  hath  an  hushand.     For  in  regard  of  these  things, 
 and  such  as  are  like  them,  did  the  Apostle  exclaim.  Oh  the  Rom.  xi. 
 depth  of  the  riches  both  of  the  luisdom  and  hiowledge  of 
 God !   how  unsearchable  are  His  judgements,  and  His  ways 
 fast  finding  out ! — and  not  as  perversely  devising  one  above 
 the  Creator  and  Artificer,  their  own  Mother  and  His,  the 
 mental  Fruit  ^  of  a  stray  ^on,  and  in  proceeding  to  such  ^  ^vdvix-n- 
 a  point  of  blasphemy :  nor  in  feigning  again  the  Pleroma 
 above  her,  sometimes  thirty s^ons,  sometimes  an  innume- 
 rable tribe  :   as  these  teachers  affirm,  who  are  truly  void  of 
 Divine  understanding;    whereas  the  real  Church  hath  all 
 one  and  the  same  faith  throughout  the  world,  afe  we  have 
 said  before. 
 
 Let  us  now  take  a  view  also  of  the  unstable  mind  of 
 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  Va- 
 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 
 
 ff  Thirty  is  the  ^atin  reading,  the  ^  i^r]po(p6pri(rev,  a  word  not  used  else- 
 Greek  has  One,  but  it  is  conjectured  that  where,  but  translated  thus,  according  to 
 the  error  arose  from  the  A  =  30  being  the  analogy  of  other  compounds  irora 
 accidentally  changed  into  A  =  1.  <f)op4(a. 
 
 D    2 
 
36  Vagaries  of  Valentinus  and  Secundiis, 
 
 Book  I.  Duad  there  emanated  another  Duad,  whereof  the  one  part  he 
 calls  Father^  the  other  Truth.  And  that  from  this  qua- 
 ternion are  produced  the  Word  and  the  Life^  the  Man  and 
 the  Church.  And  that  this  is  the  first  Ogdoad.  And  from 
 the  Word  indeed  and  the  Life  ten  powers^  he  says,  emanated, 
 as  we  said  before,  but  from  the  Man  and  the  Church,  twelve  : 
 whereof  one  revolted  and  failed,  and  so  occasioned  the  rest 
 of  the  transaction.  And  he  supposed  two  beings  called 
 Horos  or  Limit,  one  between  By  thus  and  the  rest  of  the  Ple- 
 roma,  separating  the  -^ons,  born  in  time  from  the  Unorigi- 
 nate  Father ;  and  another,  him  that  separates  their  mother 
 from  the  Pleroma.  And  that  Christ  too  emanated  not  from 
 the  ^ons  in  the  Pleroma,  but  that  by  his  Mother,  being  put 
 out  according  to  the  mind  of  the  superior  powers,  he  was 
 produced,  with  a  kind  of  shadow.  And  that  he  indeed,  as 
 being  male,  severed  the  shadow  from  him,  and  hastened  back 
 to  the  Pleroma ;  but  his  Mother  being  left  behind  with  the 
 shadow,  and  despoiled  of  her  spiritual  substance,  produced 
 another  son,  and  that  this  is  the  Demiurge,  whom  also  he 
 styles  Almighty  over  the  things  subject  to  him.  And  that 
 together  with  him  was  brought  forth  a  Ruler  also  on  the 
 left  hand,  was  part  of  his  doctrine,  as  of  theirs  whom  we 
 shall  have  to  speak  of,  falsely  called  Gnostics.  And  Jesus, 
 he  sometimes  says,  emanated  from  him  who  withdrew  him- 
 self from  their  mother,  and  infused  himself  among  all  things, 
 i.  e.  from  Theletus:  sometimes  again  from  him  that  hastened 
 back  to  the  Pleroma,  that  is,  from  Christ :  and  sometimes  from 
 the  Man  and  the  Church.  And  the  Holy  Spirit  too  he  says 
 emanated  from  the  Church  to  search  out  the  ^ons  and  make 
 them  fruitful,  invisibly  entering  into  them;  by  whom  the 
 -^ons  bear  fruit,  even  the  plants  of  the  Truth. 
 
 '•  §  2.  Secundus    says  that   the  first   Ogdoad   is  a   quaternion 
 
 on  the  right  and  a  quaternion  on  the  left,  with  a  tradition 
 that  they  are  thus  denominated;  the  one  Light  and  the 
 other  Darkness.  And  that  the  Power  which  revolted  and 
 failed  was  not  of  the  30  ^ons  but  of  those  whom  they 
 produced. 
 §  3.         And    a   certain    other   teacher    of   theirs,   who   is   also 
 
and  of  Ejpijphanes.  37 
 
 Epiphanes^,  reacliing  forward  to  somewhat  higlier  and  of 
 more  perfect  knowledge^  affirmed  the  first  Quaternion 
 thus  :  "  There  is  before  all  things  a  certain  Proarcho 
 (i.  e.  First  Beginning)  inconceivable  from  the  first,  un- 
 speakable and  unnameabloj  which  I  account  to  be  Onlj- 
 ness.  With  this  Onlyness  co-exists  a  power,  which  I 
 name  for  its  part  also  Oneness.  This  Oneness,  and  Only- 
 ness, constituting  absolute  Unity,  emitted,  yet  without 
 emitting,  a  Principle  over  all,  the  object  of  thought  only, 
 unbegotten  and  unseen ;  which  principle  their  speech  calls 
 an  Unit.  With  this  Unit  co-exists  a  power  of  the  same  sub- 
 stance with  it,  which  also  I  denominate  Unity.  These 
 Powers,  Onlyness  and  Oneness,  the  Unit  and  Unity,  emitted 
 the  other  emanations  which  make  up  the  ^ons." 
 
 Ho,  Ho  !  Alas,  alas  !  For  truly  one  may  well  utter  the  §  4. 
 Tragical  cry,  at  such  a  coining  of  names,  and  such  audacity; 
 at  his  having  so  shamelessly  put  a  name  to  his  own  figment. 
 For  by  his  saying,  "  There  is  a  certain  first  beginning  before 
 all,  before  and  above  comprehension,  t67i.ic/«,  I  call  Onlyness:" 
 and  again,  "With  this  Onlyness  co-exists  a  power,  which  I 
 also  call  Oneness  : "  he  hath  most  distinctly  avowed  both 
 the  statement  to  be  his  own  coining,  and  that  he  did  him- 
 self put  names  to  what  he  had  coined,  such  as  no  other  had 
 imposed  before.  And  it  is  plain  that  of  himself  he  ventured 
 to  give  these  names.  And  if  he  had  not  been  in  life,  the 
 Truth  would  have  had  no  name.  Nothing  therefore  hinders, 
 but  that  some  other  also,  on  the  same  plan,  may  define  names 
 as  follows.  "^  There  is  a  kind  of  first  beginning,  royal,  be- 
 fore and  above  comprehension,  a  power  before  and  above 
 substance,  rolling  itself  ever  onward.  Now  with  this  exists 
 a  power,  which  I  call  a  gourd :  and  with  this  gourd  is  a 
 power,  which  also  I  call  perfect  emptiness.  This  gourd,  and 
 perfect  emptiness,  being  one  thing,  emitted,  without  emit- 
 ting it,  a  fruit,  in  all  respects  visible,  eatable,  and  sweet, 
 which  fruit  their  speech  calls  a  Cucumber.     But  with  this 
 
 '  Epiphanes.     This  is  an  ingenious  Keble  gives  as  an  alternative.    E. 
 
 conjecture  of  Pearson,  the  Greek  being  ^  This  passage  in  which  St.  Irenaeus 
 
 here  deficient,  and  the  old  Latin  giving  regularlyparodiesthedoctrineof  Epipha- 
 
 clarus,  "called  illustrious,"  which  Mr.  nes,  is  extant  in  the  old  Latin  only. 
 
38  Ptolemy^s  wild  imaginings. 
 
 Book  1.  fruit  is  a  power  of  the  same  tendency  witli  it,  wliicli  also  I 
 call  a  Pompion.  These  powers,  the  gourd,  and  perfect  empti- 
 ness, and  the  cucumber,  and  the  pompion,  emitted  the  rest 
 of  the  multitude  of  Yalentinus^  delirious  pompions."  For 
 if  any  discourse  about  universals,  may  be  properly  expressed 
 in  terms  such  as  those  first  four,  and  one  may  assign  the 
 names  at  one^s  own  pleasure ;  what  hinders  our  using  these 
 names,  being  of  course  much  more  credible  than  the  former, 
 and  in  common  use,  and  known  by  all  ? 
 ,  §  5.  And  others  again  of  them  call  the  first  and  aboriginal 
 Ogdoad  by  these  names  :  first  Proarche  (or  first  beginning) 
 then  Incomprehensible,  and  the  third  Unspeakable,  and  the 
 fourth  Invisible :  and  that  from  the  First  Beginning  ema- 
 nated in  the  first  and  fifth  place.  Beginning ;  and  from  the 
 Incomprehensible  in  the  second  and  sixth  place  the  Incon- 
 ceivable ;  and  from  the  Unspeakable  in  the  third  and  seventh 
 place  the  Unnameable ;  and  from  the  Invisible  the  Unbegot- 
 ten,  the  completion  of  the  first  Ogdoad.  These  Powers,  they 
 will  have  it,  are  before  the  Deep  and  Silence,  that  they  may 
 shew  themselves  more  perfect  than  the  perfect,  and  more 
 knowing  than  the  knowing  :  to  whom  one  might  reasonably 
 ^"  O  exclaim,  0  rotten  melons  ^,  and  drivelling  sophists  !  Since 
 melons,"  oven  Concerning  the  Deep  himself  there  are  among  them 
 Gi-eek.  niany  and  various  opinions,  some  saying  that  he  is  unyoked, 
 neither  male  nor  female,  nor  in  short  any  thing  at  all :  others 
 again  say  that  he  is  male  and  female,  ascribing  to  him  the 
 nature  of  an  hermaphrodite.  And  Silence  again  others  con- 
 join with  him  as  his  consort,  tp  form  the  first  combination. 
 Chap.        ^^^  Ptolemy  and  his  set — he  being,  as  we  are  told,  yet 
 
 .J^lli more  skilful  than  their  very  Teacher — devised  and  granted 
 
 ^  *  to  the  God  who  among  them  is  called  the  Deep,  two  wives : 
 and  these  also  he  called  Dispositions,  first  Thought  and  then 
 Will :  For  He  first  thought  of  producing  (so  he  speaks) ; 
 then  He  willed  it.  Whereupon,  these  two  dispositions,  or 
 rather  powers.  Thought  and  Will,  being  as  it  were  blended 
 with  each  other,  the  emanation  took  place  of  the  Only  Begot- 
 ten and  of  the  Truth,  in  conjunction  :  who  they  say  came  forth 
 as  a  sort  of  types  and  images  of  the  two  dispositions  of  the 
 
The  True  God.  39 
 
 Father,  tlie  visible  of  tlie  invisible,  of  tlie  Will,  Mind ;  of  tlie 
 Thouglit,  Trntli :  and  therefore  of  tlie  supervening  Will  tbe 
 Male  is  tlie  image,  tbe  Female  of  tlie  unbegotten  Tliouglit. 
 The  Will  then  was  an  actuation  ^  of  the  Thought.  For  al-  ^  Su^'a^tis 
 though  the  Thought  devised  the  Emanation,  yet  it  could 
 not  alone  by  itself  produce  what  it  devised.  But  when 
 the  power  of  the  Will  came  on,  then  it  produced  what  it 
 devised. 
 
 Do  not  these  men,  dearly  beloved,  seem  to  thee  rather  to  §  2. 
 have  had  in  their  minds  the  Homeric  Jupiter,  not  sleeping 
 for  anxiety,  but  full  of  care  as  to  when  he  shall  be  able  to 
 honour  Achilles  and  to  destroy  many  of  the  Greeks, — rather 
 than  Him  Who  is  God  of  all  ?  Who  as  soon  as  it  is  con- 
 ceived, fulfils  also  that  very  thing  which  He  hath  willed ;  both 
 thinking  that  which  He  wills,  and  then  willing,  when  it  is 
 thought  of:  being  all  Thought,  all  Will,  all  Mind,  all  Light, 
 all  Eye,  all  Hearing,  all,  a  Fountain  of  every  good  thing. 
 
 Those  ^  however,  who  are  thought  to  be  more  pru-  ^  3. 
 dent  than  the  last,  say  that  the  first  Ogdoad  was  not 
 produced  by  gradual  descent,  one  ^on  by  another,  but  that 
 the  emanation  of  the  six  ^ons  was  brought  forth  once  for 
 all  by  the  Forefather  and  His  Thought ;  this  he  affirms,  as 
 though  himself  had  assisted  at  the  birth.  And  he  and  his 
 party  no  longer  affirm,  as  the  rest  do,  The  Man  and  The 
 Church  to  have  been  born  of  The  Word  and  The  Life,  but 
 the  Word  and  the  Life  of  the  Man  and  The  Church :  but 
 they  affirm  this  in  another  sense;  viz.  What  the  Fore- 
 Father  was  minded  to  produce,  this  was  called  the  Father : 
 but  when  what  he  produced  was  true,  this  was  called  the 
 Truth.  When  therefore  He  would  manifest  Himself,  this 
 was  called  Man,  and  those  whom  He  reckoned  on  beforehand, 
 when  He  produced  them,  this  was  named  The  Church. 
 And  The  Man  spake  The  Word :  this  is  the  first-born  Son. 
 And  upon  the  Word  follows  also  The  Life.  And  so  the  first 
 set  of  eight  was  completed. 
 
 And  there  is  much  dispute  too  among  them  concerning     §  4. 
 our  Saviour.     For  while  some  say  He  was  made  up  of  all, 
 
 1  The  Colorbasii,  S.  Epiph.  36.  1,  Thcodcii-et,  Ha?ret.  Fab.  i.  12.    Bened. 
 
40  Marie,  the  forerunner  of  Antichrist. 
 
 Book  1.  for  wHclicauseHe  is  also  called^  they  say^  Accepted  "^^  because 
 
 ^Is  '"'^"  all  tlie  Pleroma  accepted  Him :  others  affirm  that  He  ema- 
 nated from  those  ten  ^ons  only /who  sprung  out  of  The  Word 
 and  The  Life,  and  that  He  is  therefore  called  The  Word  and 
 The  Life,  preserving  His  Progenitors'  names.  Others  say,  He 
 was  produced  of  the  twelve  ^ons,  who  sprang  from  The 
 Man  and  the  Church,  and  therefore  that  He  professes  Him- 
 self Son  of  Man,  as  being  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 
 Pleroma:  and  that  on  this  account  He  is  called  Christy  pre- 
 serving the  name  of  His  father  from  whom  He  emanated. 
 
 8  ^a-^(fM  And  certain  other  romancers  ^  ( so  to  call  them )  of  their 
 number,  say  that  the  Forefather  of  all,  and  First  Beginning, 
 and  First  Inconceivable,  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. 
 Chap.        m^  certain  other  also  there  is  of  their  party,  boasting 
 
 — TLT"  to  be  a  corrector  of  his  own  Teacher  (and  his  name  is 
 Mark),  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  mingling 
 the  toys  of  Anaxilaus^  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 
 wine,  and  extending  the  word  of  invocation  to  unusual 
 
 m  This  section  is  translated  from  the  15 ;  28. 11 ;  30.  8)  as  writing  on  Natural 
 
 old  Latin,  the  Greek  of    Epiphanius  Magic.       He  played  this    trick    with 
 
 giving  only  the  substance  with  some  of  sulphur ;  putting  it  hot  in  a  new  cup, 
 
 the  phrases,  with  burning  coals  under  it,  and  carry- 
 
 11  Is  not  this  the  first  instance  of  the  ing  it  about  at  a  feast,  he  cast  by  the 
 use  of  this  phrase,  so  common  in  the  reflection  of  the  blaze  a  frightful  pale- 
 Church  for  describing  certain  forms  of  ness,  like  that  of  death,  in  the  counte- 
 Heresy  and  Sin  ?  nance  of  the  gues-ts.  Pliny,  25.   15." 
 
 o  "A  Physician  quoted  by  Pliny  (25.  Massuet  in  loc. 
 
His  mode  of  beguiling  women.  41 
 
 lengtli^  lie  causes  them  to  appear  purple  and  red :  tliat  it 
 might  seem  as  though  the  Grace  p  from  those  who  are  over 
 all  were  distilling  its  own  blood  into  that  cup,  by  his  in- 
 vocation j  whereupon  the  bystanders  most  exceedingly  desire 
 to  taste  of  that  draught,  that  on  them  also  may  drop  as  the 
 rain  the  grace  proclaimed  by  this  sorcerer.  And  again  de- 
 livering to  women  mixed  chalices,  he  bids  them  make  their 
 own  thank-offering,  in  his  presence ;  after  which  he  himself 
 brings  another  cup  much  larger  than  that  which  the  de- 
 ceived woman  offered,  and  pours  out  some  from  the  smaller, 
 viz.  from  that  offered  by  the  woman,  adding  words  to  this 
 effect :  "  The  Grace  before  all,  incomprehensible  and  un- 
 speakable, fill  thine  inner  man,  and  multiply  in  thee  the 
 knowledge  of  itself,  sowing  the  grain  of  mustard  seed  in 
 the  good  ground.^^  Some  such  words  as  these  he  speaks, 
 and  drives  the  unhappy  woman  to  frenzy,  and  so  displays 
 himself  as  a  worker  of  miracles,  the  large  cup  being  filled 
 out  of  the  small  one,  so  that  some  of  it  even  overflows. 
 Certain  other  things  too  like  these  he  doth,  to  the  deceiv- 
 ing of  many,  and  drawing  them  away  after  him. 
 
 And  it  is  probable  that  he  has  also  some  Daemon  asso-  §  3. 
 ciate^  with  him,  through  whom  he  both  seems  to  pro- 
 phesy himself,  and  causes  the  women  to  prophesy,  as  many 
 as  he  deems  worthy  partakers  of  his  grace.  For  he  busies 
 himself  most  about  women,  those  especially  who  are  elegant- 
 ly clad,  and  wear  purple,  and  are  most  wealthy :  and  often, 
 trying  to  mislead  them,  he  says  to  them  flatteringly,  "I 
 desire  to  impart  to  thee  of  my  grace,  inasmuch  as  the  Father 
 of  all  sees  continually  thine  Angel  before  His  face.  Now 
 the  place  of  thy  Greatness  ^  is  in  us :  it  is  meet  for  us  to 
 become  one.  Receive  first  from  me  and  through  me  the 
 grace.  Prepare  thyself,  as  a  bride  awaiting  her  spouse, 
 that  thou  may  est  be  what  I  am  and  I  what  thou  art.  Settle 
 in  thy  bridal  chamber  the  seed  of  the  light.  Receive  from 
 me  the  bridegroom,  and  comprehend  him  and  be  comprehen- 
 ded in  him.    Behold  the  grace  is  come  down  upon  thee :  open 
 
 p  Some  think  this  means  the  great    tull.  de  Anim.  28.  cf.  Apol.  23. 
 Goddess  Silence:  see  above  c.  i.  1.  lb.  >"  I.  e.  "of  thine  Angel:"   vid.   infr. 
 
 q  TrdpeSpoj/.    Vid.  infr.  c.  23.  4.  Ter-       6. 
 
42  Some  escaj^ed  Marie's  snares, 
 
 Book  1.  tliy  moutli  and  prophesy/^  Aiid  when  the  woman  answers,  1 
 never  yet  prophesied,,  and  1  know  not  how  to  prophesy  : 
 making  certain  invocations  the  second  time,  to  astonish  the 
 deceived  creatnre,  he  saith  to  her,  "  Open  thy  mouth,  speak 
 anything  whatever,  and  thou  wilt  prophesy/''  And  she  blown 
 up  and  whirled  about  by  his  words,  her  soul  all  heated  with 
 the  expectation  of  her  being  about  to  prophesy,  her  heart 
 palpitating  more  than  it  ought,  makes  bold  to  utter  words 
 of  dotage  and  all  that  comes  uppermost,  vainly  and  rashly, 
 as  heated  by  empty  breath,  (as  he  that  was  better  than 
 we  are^  affirmed  of  such  persons,  ^^A  daring  and  sham-e- 
 less  thing  is  a  soul  heated  with  empty  air'^)  :  and  from 
 that  time  forward  accounts  herself  a  Prophetess,  and  thanks 
 Mark,  for  giving  her  a  portion  of  his  own  grace  :  and 
 endeavours  to  requite  him,  not  only  in  giving  of  her  goods 
 (by  which  means  he  hath  actually  amassed  a  large  property), 
 but  also  in  bodily  cohabitation,  eager  in  all  to  be  united 
 with  him,  that  with  him  she  may  come  to  perfect  unity. 
 §  4.  And  before  now  some  of  the  more  faithful  women,  hav- 
 ing the  fear  of  God,  and  not  led  utterly  astray,  when  he 
 sought  to  beguile  them  like  the  rest,  bidding  them  prophesy, 
 have  puffed  at  him,  and  devoted  him  by  a  curse,  and  so  se- 
 parated themselves  from  that  kind  of  wild  group  :  being  well 
 aware,  that  prophesying  is  wrought  in  men  not  by  Mark 
 the  magician,  but  on  whomsoever  God  from  above  shall  send 
 His  grace,  these-  have  their  Prophecy  given  of  God,  and 
 then  speak  where  and  when  God  willeth,  and  not  when  Mark 
 directs.  For  that  which  directs  is  greater  and  more  authori- 
 tative than  that  which  is  directed,  the  one  leading,  the  other 
 being  subject.  If  then  Mark  commands,  or  any  other  (as 
 these  men  are  wont  every  where  to  play  with  the  lot  *  in 
 their  suppers,  and  bid  one  another  prophesy,  and  utter  oracles 
 to  themselves  according  to  their  own  lusts)  :  he  who  so  directs 
 will  be  greater  and  more  authoritative  than  the  Prophetic 
 Spirit,  he  being  a  man :  which  is  impossible.      Nay,  but 
 
 8  Vid.  ante,  c.  i.  2.  feast  by  lot,  mentioned  often  in  classical 
 
 t  The  Latin  Tr.  seems  to  have  read  writers.      See  Hor.  Od.  2.  7.  25 ;  1.  4. 
 
 T^  K\7]ptj}.   "  There  is  a  plain  alhision  to  18."  Massuet. 
 
 the  custom  of  appointhig  a  ruler  of  the 
 
and  some  returned  in  deej:)  peniteiice.  43 
 
 sucli  spirits,,  receiving  comrQands  from  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  from  the  beginning. 
 
 And  that  love-potions  and  charms,  with  a  view  to  insult-  §  5. 
 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  God ;  that  they  were  bodily  ill-used  by  him,  and  that  they 
 loved  him  with  a  mad  fondness.  Yea,  and  a  certain  Deacon 
 too,  from  among  ours  in  Asia,  having  received  him  into  his 
 house,  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  Penitent,  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  any  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  also 
 they  do  all  things  freely,  having  no  fear  in  anything :  they 
 becoming,  because  of  their  Redemption  ^,  exempt  from  the  ^  See  be- 
 hold 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 
 God  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.    Sec  c.  iv. 
 Wisdom. 
 
44  In  8.  Irenceus'  country,  some  'penitent,  some  sliranh  from  it. 
 
 Book  1.  goodness^  sake  of  tlie  First  Fatlier  produced,  even  us  their 
 images,,  then  when  she  had  conception  of  the  beings  on 
 high  as  a  dream :  behold  the  Judge  is  near,  and  the  herald 
 summons  me  to  make  my  defence.  But  do  thou,  as  know- 
 ing the  case  of  both^,  present  to  the  Judge  the  argument 
 for  both  of  us,  as  being  one  and  the  same.^^  But  the  Mother, 
 hearing  these  things,  quickly  puts  on  them  the  helmet  of 
 Homer^s  Pluto  %  that  they  may  invisibly  avoid  the  Judge. 
 And  immediately  drawing  them  up,  she  leads  them  into  the 
 bridal -chamber,  and  assigns  them  to  their  respective 
 spouses. 
 &  7,  Now  by  such  sayings  and  doings,  in  our  climates  too  of 
 the  country  on  the  Rhone,  they  have  beguiled  many  women: 
 
 1  Tim.  iv.  who  having  had  their  conscience  seared  ivith  a  hot  iron, 
 do  some  of  them  practise  Penitence,  and  that  openly ;  but 
 others,  shrinking  from  this,  and  quietly  in  a  manner  giving 
 up  the  hope  of  the  life  of  God  for  themselves,  have  revolted, 
 some  of  them,  altogether,  while  others  waver,  and  it  is  with 
 them  as  in  the  Proverb,  they  are  neither  without  nor  with- 
 in ;  this  they  have  for  the  fruit  of  the  seed  of  the  children 
 of  Knowledge. 
 Chap.        This  Mark  then,  affirming  himself  most  entirely  by  him- 
 
 c  J  self  to  have  been  made  the  Womb  and  Receptacle  of  Color- 
 basus^  Silence,  as  being  her  only-begotten,  did  somewhat 
 in  this  way  deliver  himself  of  the  seed  of  Decays  which  was 
 deposited  in  him  :  That  the  Most  High  Quaternion  itself  from 
 the  unseen  and  unnamed  regions  descended  to  him  in  a 
 female  form  (since,  says  he,  the  world  could  not  bear  the 
 masculine  form  thereof) ;  and  signified  what  she  herself  was, 
 and  declared  to  him  quite  alone  the  origination  of  all  things, 
 which  she  never  revealed  to  any  either  God  or  Man ;  thus 
 speaking :  "  When  the  Father  first  had  his  birthpangs.  He 
 who  is  beyond  comprehension  and  without  substance.  He 
 who  is  neither  male  nor  female :  when  He  willed  the  Un- 
 speakable to  become  subject  to  speech,  and  the  Invisible  to 
 
 y  I.  e.  both  of  Achamoth  the  Mother  »  "  The  Names  of  their  quasi-God- 
 
 and  of  us  the  children,  both  transgress-  desses:  Decay  being  a  title  for  Acha- 
 
 ing  by  inordinate  longing.  moth."    Massuet. 
 
 2  Horn.  II.  5.  Si5. 
 
Marie's  fantasies  ahout  the  Name  of  God.  45 
 
 Form,  He  opened  His  moutli,  and  emitted  a  word  like  unto 
 Himself:  wMcli  Word  presenting  itself  shewed  Him  wliat 
 He  was,  itself  being  made  manifest  as  tlie  Form  of  tlie 
 Invdsible.  And  the  enunciation  of  bis  name  was  on  tbis 
 wise :  He  spake  tbe  first  word  of  bis  name,  wbicb  was  tbe 
 beginning,  and  tbe  syllable  tbereof  was  of  four  letters  :  He 
 knit  on  to  it  tbe  second,  and  tbis  also  was  of  four  letters  : 
 next  in  order  be  spake  tbe  tbird,  and  tbis  was  of  ten  letters  : 
 and  be  spake  also  tbe  following  one,  and  tbis  was  of  twelve 
 letters.  Tbe  enunciation  tberefore  of  tbe  wbole  name  was 
 of  tbirty  letters,  and  four  syllables.  And  eacb  of  tbe  letters 
 bas  its  own  writing  and  its  own  character  and  its  own  sound 
 and  forms  and  images  :  and  tbere  is  no  one  of  tbem  wbicb  dis- 
 cerns tbe  form  of  tbat  letter  wbicb  is  above  itself.  Nay  it 
 bas  no  knowledge  at  all  tbereof,  nor  does  it  all  care  about  ^^  ^°  iroxiop. 
 the  pronunciation,  eacb  one  oi  tbat  wbicb  comes  next  to  it,  TroA-uwper. 
 but  tbe  sound  wbicb  itself  utters,  it  utters  as  tbougb  it  were 
 tbe  wbole,  and  tbinks  it  is  naming  tbe  entire  sum  of  things  : 
 tbat  is,  each  one  of  them  being  a  part  of  tbe  whole,  utters  its 
 own  note  as  the  wbole,  and  they  cease  not  sounding,  until 
 with  their  single  articulations  they  are  come  to  the  last  line 
 of  tbe  last  letter.  And  then  be  said  tbe  restitution  of  all  Acts 
 tilings  took  place,  when  they  all  having  come  down  to  tbat 
 one  line,  shall  give  forth  one  and  the  same  utterance :  of 
 which  utterance  be  supposed  tbere  was  an  image,  when  we 
 pronounce  tbe  Amen  together  :  while  tbe  notes  are  those 
 who  figure  the  j^on  without  Substance  and  Unbegotten,  and 
 tbat  these  are  tbe  forms  which  tbe  Lord  called  Angels,  which 
 see  continually  the  face  of  tbe  Father.  xviif  \^o* 
 
 ^'  Moreover  the  names  of  tbe  letters  as  they  are  spoken  and  §  2. 
 ordinary,  he  named  ^ons,  and  words,  and  roots,  and  seeds, 
 and  plenitudes,  and  fruits.  But  those  wbicb  belong  to  tbem 
 one  by  one,  and  are  peculiar  to  each,  he  said  were  included 
 and  understood  in  the  name  of  the  Church.  Of  tbe  letters 
 whereof  the  last  in  its  last  line  uttered  its  own  voice :  tbe 
 sound  whereof  having  gone  forth,  generated  letters  of  its 
 own  after  the  image  of  those  former  letters,  out  of  which 
 both  tbe  things  here,  be  saith,  were  put  in  order,  and  the 
 
 111. 
 
 21. 
 
46  Comhlnations  of  the  letters  ad  infinitum. 
 
 Book  1.  things  before  them  generated.  The  letter  itself  however, 
 to  which  the  sound  belonged,  following  tho  sound  down- 
 wards, was  received  back  by  its  own  syllable  upwards  (so 
 he  speaks)  to  complete  the  sum  of  things :  but  the  sound 
 remained  in  the  parts  below,  as  it  were  cast  out.  But  the 
 element  itself,  he  says,  from  which  the  letter  together  with 
 its  proper  sound  descended  below,  has  thirty  letters  :  and 
 each  one  of  the  thirty  letters  has  in  itself  other  letters,  by 
 which  the  name  of  the  letter  is  spelt ;  and  these  others  again 
 are  named  by  other  letters,  and  these  others  by  others ;  so 
 that  the  multitude  of  the  letters  falls  out  infinite. 
 
 ''^  And  you  may  more  clearly  understand  what  is  said,  thus. 
 The  Element  Delta  has  five  letters  in  itself,  S  itself,  and  e, 
 and  X,  and  r,  and  a :  and  these  letters  again  are  written  by 
 other  letters,  and  those  others  by  others.  If  then  the  whole 
 substance  of  the  Delta  turns  out  infinite,  fresh  letters  con- 
 tinually generating  other  fresh  ones,  and  succeeding  one 
 another;  how  much  greater  than  that  element,  saith  he, 
 must  the  whole  sea  of  letters  be  !  And  if  that  one  letter  is  so 
 immense,  consider  the  depth  of  the  letters  of  the  whole 
 name,  of  which  letters  Mark's  friend  Silence  laid  it  down 
 that  the  First  Father  is  made  up.  Wherefore  also  the  Fa- 
 ther, he  says,  knowing  how  incomprehensible  He  is,  permitted 
 the  Elements,  whom  he  also  calls  ^ons,  each  one  to  cry  out 
 his  own  sound,  because  no  one  could  utter  the  whole.'''' 
 §  3.  And  the  Quaternion,  he  said,  having  explained  this  to  him, 
 added,  "  Now  then  I  am  minded  to  manifest  unto  thee  the 
 very  Truth  herself.  For  I  have  brought  her  down  from  the 
 mansions  on  high,  that  thou  mayest  look  on  her  unclothed, 
 and  discern  her  beauty,  yea,  and  hear  her  speak,  and  marvel 
 at  her  wisdom.  Behold  then  her  head  above,  the  A  and  XI ; 
 her  neck  B  and  ^^;  her  shoulders  with  her  hands,  F  and  X; 
 her  bosom,  A  and  O ;  her  chest,  E  and  T ;  her  back  Z  and 
 T;  her  belly  H  and  S ;  her  thighs  @  and  P;  her  knees  I  and 
 n ;  her  legs  K  and  O ;  her  ancles  A  and  H ;  her  feet  M  and 
 N.^'  This  is  the  body  of  that  truth  which  our  wizard 
 teaches :  this  is  the  figure  of  the  alphabetical  element,  this 
 the  form  of  the  letter  :  and  he  calls  this  element,  Man  :  and 
 
Mar¥s  fantasy  about  the  letters  of  the  Alphabet.        47 
 
 lie  says  "  it  is  tlie  fountain  of  all  discourse^  and  tlie  begin- 
 ning of  all  sound,  and  the  utterance  of  all  tliat  is  unspeak- 
 able, and  tlie  mouth  of  that  still  Silence.  And  this  indeed 
 is  her  body :  but  do  thou,  lifting  on  high  the  thought  of 
 thy  mind,  hear  from  the  mouth  of  Truth  the  self-produc- 
 ing Word,  which  also  conveys  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  from  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  JESUS,  it  is  the 
 name  of  the  Sign  ^,  being  six  letters,  known  by  all  who  are 
 of  His  calling.  But  that  which  exists  among  the  -^ons  of 
 the  Pleroma,  having  many  parts,  is  of  another  form,  and  of 
 a  different  stamp,  known  by  those  of  that  place  who  are  akin 
 to  him ;  whose  magnitudes  are  with  him  continually. 
 
 "These  twenty-four  letters  then  which  are  among  you,  §  5. 
 understand  to  bo  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  from  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, 
 gave  form  to  all.     For  the  tone  of  the  voice  .invested  them 
 
 ^  rh  4wi(rriixov  Si/o/xa.  The  Greek  S^'  of  our  Lord  might  well  be  so  called, 
 or  mark  of  the  number  6,  seems  to  have  being  so  constantly  used  as  a  device  by 
 been  called  rh  irriarjfxou,  and  the  Name     the  Christians. 
 
48  Tlie  numher  six. 
 
 Book  1,  witli   form.     First    tlie  Word    and   tlie    Life    liave    tlieir 
 
 eight,  tlien  tlie  Man  and  the  Church  their  seven,  then  the 
 
 ]  ^''^V^^    Father  and  the  Truth  their  nine.     And  towards  ^  that  sum 
 
 le<2;e  fort. 
 
 eVl  577.  which  fell  short  he  who  was  set  apart  in  the  Father  came 
 down,  being  sent  to  the  same  being,  from  which  he  had 
 been  separated  to  amend  his  deeds,  that  the  united  Pleroma 
 having  equality,  might  bear  as  fruit  in  all  the  same  power, 
 that  which  proceeds  from  all.  And  thus  the  sum  of  the 
 seven  received  the  power  of  the  eight ;  and  the  regions  be- 
 come equal  in  their  numbers,  being  so  many  Ogdoads : 
 which  being  three,  when  added  to  one  another,  exhibit  the 
 number  of  twenty-four.  The  three  Elements  moreover, 
 which  he  says  are  in  conjunction  with  the  three  powers, 
 which  make  six,  from  which  have  flowed  out  the  twenty- 
 four  Elementary  Forms,  being  quadrupled  by  the  ratio  of 
 the  Unspeakable  Quaternion,  make  the  same  number  with 
 them :  which  Elements,  he  saith,  belong  to  Him  who  can- 
 not be  named.  And  that  they  are  worn  as  dresses  by  the 
 three  Powers,  after  the  similitude  of  the  Invisible.  And 
 that  the  double  letters  among  us  are  images  of  the  images 
 of  those  Elements  :  and  being  numbered  with  the  twenty- 
 four  elements,  virtually  make  up  the  number  thirty,  the 
 number  which  proportion  requires. 
 §  6.  "  Of  this  discourse,  and  of  this  (Economy,  the  fruit,  he 
 
 says,  appeared  in  the  likeness  of  an  image.  He  namely,  who 
 
 S.  Matt,  after  six  days  went  with  three  others  into  the  mountain,  and 
 became  the  sixth  in  company  j  He  who  was  overcome,  and 
 went  down  in  the  space  of  seven  days,  being  in  some  signal 
 sense  the  eighth,  and  comprehending  in  himself  the  whole 
 number  of  the  Elements.  That  number  was  manifested,  on 
 his  coming  to  Baptism,  by  the  descent  of  the  Dove, 
 which  is  XI  and  A  :  for  its  number  is  801  ^.  And  that  on 
 this  account  Moses  said,  Man  was  framed  on  the  sixth 
 day:  and  that  the  (Economy  too,  that  is,  the  appearance 
 of  the  last  Man  for  the  Regeneration  of  the  first  man,  took 
 
 S-  Luke   place  on  the  sixth  day,  which  is  the  preparation :  of  which 
 
 c  I.  e.,  the  sum   of   the    numerical    CTepo  =  801  =  w  +  a 
 values  of  the  letters  in  the  word  Trept- 
 
TJie  numher  seven.  49 
 
 CEconomy  tlie  beginning  and  tlie  end  was  tlie  sixtla  liour_,  S.  John 
 in  wliicli  He  was  nailed  to  tlie  Cross.     Because  tlie  Perfect  s!^Matt. 
 Mind_,  knowing  tliat  the  number  six  bad  a  power  of  Creation  ^^^"'  '^' 
 and  Regeneration,  manifested  to  tbe  cbildren  of  ligbt  tbe 
 regeneration  wbicb  took  place  by  bim  wbo^  sbewed  bimself 
 in  a  marked  way  to  bave  relation  to  tbat  number  ^.     Wbence 
 also  be    saitb  tbat   tbe    double   letters   bave  tbe   notable 
 number,   [i.e.  six^].     For  tbe  Notable  Number  joined  to 
 tbe   twenty-four   letters,  makes  out  tbe   Name  of  tbirty 
 Letters. 
 
 '^^And  be  [i.  e.  tbe  Only  Begotten]  used  as  bis  atten-  §7. 
 dant  tbe  Power  of  tbe  Seven  Letters  [i.  e.  Tbe  Trutb] 
 (as  Mark^s  friend  Silence  affirms)  tbat  tbe  fruit  of  bis  self- 
 actuated  counsel  migbt  be  manifested.  Consider  bowever, 
 saitb  sbe,  for  tbe  present,  tbis  notable  number,  formed  upon 
 tbe  otber  notable  one,  consider  bim  wbo  was  in  a  manner 
 divided  or  cut  in  sunder,  and  abode  witbout ;  wbo  by  bis 
 own  power  and  wisdom,  by  tbe  emanation  from  bimself, 
 animated  tbis  world  of  tbe  seven  powers,  after  tbe  pattern 
 of  tbe  ^  Seven-fold  Virtue,  and  caused  it  [bis  emanation]  to 
 be  tbe  soul  of  tbis  visible  Universe.  And  wbile  be  bimself 
 disposes  of  tbis  work,  as  made  by  bim  of  bis  free  will,  all 
 tbe  otbers  ministering  supply  tbe  imagination  of  tbeir 
 Motber,  being  imitations  of  tbe  tbings  inimitable.  And 
 tbe  first  Heaven  utters  tbe  sound  A,  tbe  next  after  it  E,  tbe 
 tbird  H,  tbe  fourtb  and  middle  of  tbe  seven,  its  sound  is 
 equivalent  to  I ;  tbe  fiftb  tbe  O,  tbe  sixtb  tbe  T,  tbe  seventb 
 and  fourtb  from  tbe  middle  utters  loudly  tbe  Element  X2 ;  as 
 Mark^s  Silence,  so  full  of  babbling,  but  uttering  no  kind  of 
 trutb,  constantly  affirms.  And  tbese  powers,  sbe  saitb,  all 
 entwined  one  witb  anotber  ring  out  and  glorify  Him  from 
 wbom  tbey  emanated ;  and  tbe  glory  of  tbeir  peal  is  con- 
 veyed on  to  tbe  First  Fatber.  Sbe  says  too  tbat  tbe  sound 
 of  tbis  bymn  of  glory  being  borne  to  Eartb,  became  tbe 
 moulder  and  producer  of  all  tbings  tbat  are  on  tbe  eartb. 
 
 d  (pavivTOS  iTTLO-nixov   ets    avrhv  apiO-         f  ttjs  eySSojudSos  Swd/uLecos,  i.  e.  'AA^- 
 
 ubv,  the   word   eVto-Tj/ios    belonging    to  deia,  with   her  powers  implied  in  the 
 
 the  number  6,  as  above  §  3.  seven  letters  of  her  name, 
 e  BeingSpairs,  ^=0-5,1  =  K(r,i|/  =^0-. 
 
50  Vagaries  from  comlnnatwns  of  numhcrs. 
 
 Book  1.       ^^Aud   licr  proof  slie  brings  from  infants  newly  born; 
 
 *     wlioso  soul,  as  soon  as  they  come  out  of  tlie  womb,  cries  out 
 
 in  tlie  sound  of  each  of  these  Elements.     As  then  the  seven 
 
 Powers  (so  she  speaks)   glorify  the  Word,  so  also  the  soul 
 
 in  these  babes,  weeping  and  wailing  about  Mark,  glorifies 
 
 Ps.  viii.  2.  him.     And  that  on  this  account  David  said.  Out  of  the  mouth 
 of  hahcs  and  sucldings  Thou  hast  ijerfeded  f  raise  :  and  again, 
 
 V^.xix.i.  The  Heaven  of  Heavens  declare  the  glory  of  God.  Where- 
 fore also  the  soul,  when  it  is  in  labours  and  distresses,  for 
 the  straining  itself  off  ^,  utters  aloud  the  fl  for  a  token  of 
 praise  :  that  the  soul  above  recognising  its  o^vn  kindred,  may 
 send  it  an  helper/^ 
 §  ^'  Concerning  the  whole  Name  then,  this  I  mean  of  thirty 
 letters,  and  the  Deep,  whose  bulk  is  made  up  of  the  letters 
 thereof,  moreover  concerning  the  Body  of  Truth  with  its 
 twelve  members,  each  member  consisting  of  two  letters,  and 
 her  word  which  she  solemnly  pronounced  to  him  without 
 pronouncing,  and  concerning  the  solution  of  the  name 
 which  was  not  spoken,  and  concerning  the  soul  of  the  world 
 and  of  man,  how  they  have  their  proper  CEconomy  in  a 
 t}^ical  way ;  these  are  his  dotings.  But  in  the  next  place 
 we  ^vill  declare  how  the  Quaternion  shewed  him  out  of  the 
 names  the  same  numerical  value  :  that  thou,  beloved,  as  thou 
 hast  often  requested  of  us,  mayest  not  be  ignorant  of  any  of 
 his  statements  which  have  reached  us. 
 ^x  v^'        Thus  then  doth  their  Silence,  full  of  all  wisdom,  declare 
 
 ^T""]  the  generation  of  the  twenty-four  elements  :  "  that  with  only- 
 ness  co-exists  oneness,  whereof  are  two  Emanations,  as  was 
 said  before,  the  Monad  and  the  Unity  :  which  being  added  to 
 two,  became  four :  for  2  x  2  =  4.  And  again,  the  two  and  four 
 being  put  together,  exhibited  the  number  of  six.  And  these 
 six  being  quadrupled,  brought  forth  the  twenty-four  forms. 
 And  that  as  to  the  names  of  the  first  quaternion,  which  are 
 most  holy,  being  subjects  of  thought  and  incapable  of  being 
 spoken,  they  are  comprehended  by  the  Son  alone :  which 
 they  are,  the  Father  knoweth.    But  that  these  following  are 
 
 g  SivXia/xhu.     So  S.  Clem.  Alex.  T.-cdng.  1.  p.  96.  as  quoted  here  by  Massuet. 
 
Imaginings  as  to  our  Blessed  Lord.  51 
 
 venerable  ones^  and  named  witli  faitli,  in  his  teaching :  Un- 
 speakable and  Silence;  Father  and  Trnth.  And  of  this 
 quaternion  the  whole  number  is  of  twenty-four  elements. 
 For  the  name  "A.ppr]To<;  hath  in  itself  seven  letters,,  and  aei'yrj 
 and  nrarrjp  five,  and  'AXrjOeia  seven :  which  being  added  to- 
 gether, the  2x5  and  2x7,  complete  the  number  of  twenty- 
 four.  And  in  like  manner  also  the  second  Quaternion,  the 
 Word  and  the  Life,  the  Man  and  the  Church,  exhibit  the 
 same  number  of  their  Elements.  And  that  the  Saviour's 
 Name  which  may  be  spoken,  'l7;croi}9,  is  of  six  letters,  but 
 His  ineffable  one  of  twenty-four  letters.  T/o?  and  Xptarb^i^ 
 [the  Son  and  Christ]  is  of  twelve  letters ;  but  that  which 
 is  unspeakable  in  Christ,  of  thirty  letters.  And  therefore 
 He  calls  Himself  A  and  fl,  in  order  to  indicate  the  Dove, 
 this  number  belonging  to  that  bird. 
 
 ^'  But  Jesus,  saith  he,  hath  the  following  unspeakable  gene-  §  2. 
 ration.  From  the  mother  of  all,  the  first  Quaternion,  the 
 second  Quaternion  proceeded  as  a  daughter,  and  it  became 
 an  Ogdoad,  from  which  proceeded  a  Decad :  thus  there 
 came  to  be  a  set  of  eighteen.  The  Decad  therefore  com- 
 bining with  the  Ogdoad,  and  making  it  tenfold,  put  forth 
 the  number  of  eighty,  and  having  multiplied  the  eighty 
 again,  produced  the  number  of  800.  So  that  the  whole 
 number  of  the  letters  going  on  from  the  Ogdoad  to  the 
 Decad,  is  888,  which  is  JESUS.  For  the  Name  JESUS, 
 according  to  the  number  in  the  letters,  is  888.  Thou  hast 
 clearly  the  supercelestial  generation  of  Jesus  also,  by  their 
 account.  And  that  the  Greek  Alphabet  has  accordingly 
 eight  units,  and  eight  tens,  and  eight  hundreds,  thus  ex- 
 hibiting the  calculation  of  the  888,  that  is,  the  Name  Jesus, 
 made  out  of  all  the  numbers  :  and  that  He  is  therefore  called 
 A  and  H,  signifying  His  generation  from  all.  And  again 
 thus :  The  first  Quaternion  in  arithmetical  progression 
 being  added  to  itself,  the  number  of  ten  comes  out :  for 
 1  +  2  +  34-4=10  :  which  is  I:  and  this,  they  say,  is  Jesus. 
 But  Christ  also,  they  say,  being  of  eight  letters,  signifies 
 
 h  Supposed  to    be  spelt  xpejtrrbs :     x  made  a  double  letter, 
 or  perhaps  xPVfJ'Ths^^xP^^f^'^^^i  oi"  the 
 
 e2 
 
52  Imaginings  as  to  our  Blessed  Lord. 
 
 Book  1.  the  first    Ogdoad_,   wliicli   being   conjoined   witli   tlie  ten, 
 brought  forth  Jesus =888. 
 
 "And  lie  is  called  too,  saith  he,  the  Son  Christ,,  i.  e.  the 
 number  Twelve.  For  the  name  Son  is  of  four  letters,  and 
 Christ  of  eight :  which  being  added  exhibit  the  sum  twelve. 
 Now  before  the  mark  of  this  name,  which  mark  is  Jesus, 
 appeared  to  his  sons,  men  were  in  much  ignorance  and  error. 
 But  He  appeared  who  is  the  name  with  six  letters,  who  put 
 on  flesh,  that  He  might  come  to  the  perception  of  Man, 
 having  in  Himself  the  six  and  the  twenty-four :  then  know- 
 ing Him  they  ceased  from  their  ignorance,  and  ascended  from 
 death  unto  life,  the  name  being  made  their  way  to  the  Father 
 of  Truth  :  it  having  been  the  will  of  the  Father  of  all  to  do 
 away  with  ignorance  and  to  destroy  Death.  And  the 
 doing  away  with  ignorance  was  by  the  better  knowledge  of 
 Him.  And  to  this  end  was  elected  the  Man  who  according 
 to  His  will  was  mysteriously  provided  as  an  image  of  the 
 Power  on  high. 
 §3.  "For  from  the  Quaternion  proceeded  the  ^ons.  And  in 
 the  Quaternion  were  the  Man  and  the  Church,  the  Word  and 
 the  Life.  From  these  then,  saith  he,  certain  powers  flowing 
 forth,  generated  the  Jesus  who  appeared  on  Earth.  And  the 
 place  of  the  Word  was  filled  by  the  Angel  Gabriel,  and  of  the 
 Life  by  the  Holy  Ghost,  and  of  the  Man  by  the  Power  of  the 
 Son :  and  the  place  of  the  Church  the  Virgin  supplied. 
 And  thus  by  his  account  is  produced  the  Man  of  the  Dispensa- 
 tion by  Mary,  whom  the  Father  of  all  selected,  after  he  had 
 passed  through  the  womb,  for  the  perfect  knowledge  of 
 Himself.  And  when  He  had  come  to  the  water,  there  de- 
 scended upon  Him,  as  a  Dove,  he  that  hastened  upwards, 
 and  fulfilled  the  number  of  twelve  :  and  that  in  him  exists 
 the  seed  of  these  who  are  sown  with  him,  and  with  him  de- 
 scended and  arose.  But  the  virtue  itself,  which  descended, 
 he  says  is  the  seed  of  the  Father,  having  in  itself  both  the 
 Father  and  the  Son,  and  the  Power  of  Silence,  made  known 
 through  these,  but  without  a  name,  and  all  the  -^ons.  And 
 this  is  the  Spirit  that  spake  by  Jesus,  which  professed  itself 
 to  be  the  Son  of  Man,  and    manifested    the  Father,  de- 
 
The  Truth  more  recent  than  letters,  if  formed  from  letters.  53 
 
 scending  upon  Jesus^  yet  so  as  to  be  made  one  with  Him. 
 And  lie  wlio  by  this  dispensation  is  our  Saviour,  while  he 
 destroyed  death,  made  known  the  Father  Christ.  Jesus 
 then,  he  said,  is  a  name  for  the  man  who  comes  of  the  (Eco- 
 nomy, but  it  was  assigned  for  a  resemblance  and  figure  of  the 
 Man  who  was  afterwards  to  come  down  upon  him.  And 
 that  he  by  receiving  him,  had  both  the  Man  himself,  and 
 the  Word  himself,  and  the  Father,  and  the  Unspeakable, 
 and  the  Silence,  and  the  Truth,  and  Church,  and  Life.^' 
 
 These  things  then  surely  are  what  no  0,  nor  Alas,  nor  §  4. 
 any  tragical  exclamation  and  deploration  can  reach.  For 
 who  would  not  hate  the  evil  contriver  and  framer  of  so  great 
 falsehoods,  seeing,  first  of  all,  The  Truth  made  by  Mark  but 
 an  Idol ;  and  that  branded  with  the  letters  "of  the  Alpha- 
 bet ?  Lately,  but  yesterday  and  the  day  before,  as  tney  say, 
 compared  with  that  which  was  from  the  beginning,  do  the 
 Greeks  own  that  they  received  from  Cadmus  first  sixteen, 
 then  afterwards  in  process  of  time  themselves  discovered  at 
 one  time  the  aspirates,  at  another  the  double  letters.  Last 
 of  all  Palamedes  they  say  added  to  these  the  long  vowels. 
 Was  there  then  no  truth,  before  the  Greeks  had  these  ? 
 For  her  body  according  to  thee,  Mark,  was  later  than  Cad- 
 mus and  those  before  him,  and  later  than  those  who  added 
 the  other  letters;  yea,  later  than  thyself;  for  thou  alone 
 didst  bring  down  as  an  idol  that  which  thou  denominatest 
 Truth. 
 
 But  who  will  endure  thy  Silence,  babbling  such  things  ?  §  5^ 
 her  who  names  the  Unnamed,  and  explains  the  Unspeakable, 
 and  declares  Him  who  cannot  be  traced,  and  saith  that  He 
 opened  His  mouth,  whom  thou  affirmest  to  be  without  body 
 or  form :  and  that  He  produced  a  word,  as  it  might  be  any 
 one  of  the  animals  made  up  of  parts :  and  that  His  Word 
 being  like  Him  who  produced  it,  and  having  been  made  the 
 Form  of  the  Invisible  One,  is  of  thirty  Letters,  and  four 
 Syllables.  Wherefore  the  Father  of  all,  by  thy  account,  ac- 
 cording to  his  resemblance  to  the  Word,  will  consist  of  thirty 
 letters  and  four  syllables.  Or  again  who  will  bear  with 
 thee,  shutting  up  the  Word  of  God,  the  Creator,  Artificer 
 
54         Lament  over  Mar¥s  soiil-wounding  impiety. 
 
 Book  1.  and  Maker  of  all  things  in  figures  and  numbers,  now  thirty, 
 now  twenty-four,  now  six  only ;  and  mincing  Him  small  into 
 four  syllables  and  thirty  letters :  and  reducing  the  Lord  of 
 all,  the  Establisher  of  the  Heavens,  to  the  number  of  888,  as 
 though  He  were  framed  like  the  Alphabet :  subdividing  the 
 the  Father  Who  comprehends  all  and  is  Himself  incompre- 
 hensible, into  sets  of  four,  and  eight,  and  ten,  and  twelve 
 respectively,  and  by  such  multiplications  expressing  the  Fa- 
 ther's being,  unspeakable  and  inconceivable  as  thou  sayest 
 it  is.  And  Whom  thou  termest  incorporeal  and  without 
 substance.  His  being  and  substance  thou  framest  out  of 
 many  letters,  generated  one  set  from  another :  thyself 
 turning  out  a  false  D^dalus,  and  a  bad  artificer  of  the  Most 
 High  Virtue :  dividing  moreover  that  which  thou  sayest  is 
 indivisible  into  mute  and  vowel  and  semivowel  sounds, 
 falsely  assignitig  that  which  is  mute  in  them  to  the  Father 
 of  all  and  to  His  Mind,  thou  hast  cast  all  who  believe  in  thee 
 into  the  highest  blasphemy  and  greatest  impiety. 
 §  6.  Wherefore  also  justly  and  suitably  to  this  boldness  of  thine 
 did  the  divine  Ancient  and  herald  of  the  truth  exclaim 
 against  thee  in  verse,  thus  saying : 
 
 Thou  idol-framer,  Mark,  and  portent-gazer 
 Skill'd  in  the  astrologer's  and  wizard's  art 
 Strengthening  thereby  the  words  of  thy  false  lore. 
 Dazzling  with  signs  whome'er  thou  lead'st  astray. 
 Strange  handywork  of  God-defying  power. 
 Such  to  perform  thy  father  Satan  still 
 Affords  thee  might,  by  an  angelic  Power 
 Azazel : — thee,  by  the  destroyer  mark'd 
 Chosen  forerunner  of  the  impious  craft. 
 
 Thus  far  that  Elder,  beloved  of  God.  But  we  will  endea- 
 vour in  few  words  to  go  through  the  rest  of  their  mysterious 
 system,  far  as  it  reaches;  and  to  bring  into  the  light  what 
 has  been  long  hidden:  for  so  will  all  be  able  easily  to 
 refute  it. 
 Chap.  The  birth  then  of  their  ^ons,  and  the  wandering  and  dis- 
 ■~~^~~'  covcry  of  the  sheep,  are  united,  and  a  mystical  exposition 
 
Hoiv   tliey  i:)ervert  iiarahles  of  tho  drachma  cm d  tlic  sheep.  55 
 
 endeavoured  to  be  put  on  them,  by  those  who  reduce  all 
 things  to  numbers,  stating  that  all  sums  are  made  up  of  the 
 Monad  and  Duad :  and,  by  numbering  from  the  Monad  un- 
 to four,  so  they  generate  the  Decad :  for  1  +  2  -f  3  +  4, 
 bring  forth  the  number  of  the  ten  ^ons.  And  again  the 
 Duad  proceeding  from  itself  unto  the  number  of  the  Mark 
 [6]  as  2  +  4  +  6,  exhibits  the  sum  of  twelve.  And  again 
 if  we  number  in  like  manner  from  the  Duad  to  ten,  it  comes 
 out  30^,  wherein  are  8  and  10  and  12.  The  number  of  twelve 
 then,  because  of  its  containing  the  Mark  as  an  accompani- 
 ment to  it,  on  account  of  the  mark  they  term  the  Passion '^ : 
 and  therefore  that  the  defect  took  place  in  the  twelfth  num- 
 ber, when  the  sheep  which  bounded  away  was  lost:  the 
 falling  away,  as  they  say,  having  taken  place  from  the  num- 
 ber twelve.  And  in  like  manner  they  conjecture  that 
 from  the  sum  of  twelve  one  power  revolted  and  perished  : 
 and  that  this  is  the  woman  who  lost  her  jpiece  of  silver,  and  S.  Luke 
 lighted  a  candle  and  found  it.  Thus  then  the  numbers  re- 
 maining, in  the  parable  of  the  Drachma  nine,  in  that  of  the 
 sheep  eleven,  conjoining  with  one  another,  produce  the 
 number  ninety-nine,  since  9  x  11  =99.  Wherefore  also 
 the  word  Amen,  they  say,  hath  this  number  ^. 
 
 Neither  will  I  grudge  relating  to  thee  another  expla-  §  2. 
 nation  of  theirs,  to  give  thee  in  all  ways  a  notion  of  the  fruit 
 to  be  had  from  them.  As  thus :  the  letter  77  (i.  e.  in- 
 cluding the  mark  [S"])  they  say  is  the  Ogdoad,  lying  in 
 the  eighth  place  from  the  first.  Then  again  without  the 
 mark  [S"]  calculating  the  number  of  the  letters  themselves, 
 and  adding  them  on  as  far  as  the  t],  they  make  out 
 thirty.  For  one  beginning  at  a  and  ending  at  77,  will 
 find  by  the  number  of  the  letters  (subtracting  however  the 
 mark  S"  and  adding  on  continually  the  increment  of  the 
 letters)  =  the  number  thirty.  For  as  far  as  €  '^  it  makes  up 
 fifteen,  then  the  number  seven  added  to  these  com- 
 pletes twenty- two  :  77=  8  adjoining  itself  produces  in  full 
 
 i  2  +  4  +  6  +  8  +  10  =  30.  bet,  and  this  is  called  a  Passion. 
 
 !« The  Mark  (S"=G)  not  being  a  letter,  i  I.  e.  A  =  l,  ^  =  40,rj  =  8,  j/  =  50. 
 
 indicates  a  defect  in  the  numeral  alpha-         i"  a  +  /3  +  7  +  5  +  e  =  15. 
 
56  M  like  two  A's,  Marh^s  theory  therefrom. 
 
 Book  1.  ^g  rnost  marvellous  tliirty.  And  hence  they  demonstrate 
 the  Ogdoad  to  be  the  mother  of  the  thirty  ^ons.  Since 
 then  the  number  thirty  is  combined  of  thirty  Powers^  itself 
 being  taken  three  times,,  produces  ninety  :  for  3  x  30  =90. 
 And  this  triad  again  multiplied  by  itself  produces  nine  ;  and 
 thus  the  Ogdoad  in  their  account  was  mother  of  the  number 
 ninety-nine.  And  because  the  twelfth  ^on  fell  away  and 
 left  the  eleven  on  high,  the  form  of  the  letters,  they  say,  is 
 framed  corresponding  to  the  fashion  of  their  argument  (for 
 \  is  set  eleventh  of  the  letters,  which  is  the  number  of  thirty) : 
 and  is  set  for  an  image  of  the  OEconomy  on  high  :  Since  be- 
 ginning from  a,  and  omitting  S",  the  numerical  value  of 
 the  said  letters  as  far  as  \  being  summed  up,  by  the  gradual 
 increase  of  the  letters,  makes  with  \  the  number  ninety-nine°. 
 And  that  X  being  the  eleventh  in  order,  came  down  to  seek 
 one  like  itself,  to  fill  up  the  number  of  twelve,  and  finding 
 it  was  satisfied : — that  this  is  evident  from  the  very  form  of 
 the  letter.  For  that  A  having  as  it  were  come  to  seek  its 
 own  likeness,  and  having  found  it,  and  caught  it,  supplied 
 the  place  of  the  twelfth,  the  letter  M  being  made  up  of  two 
 A's.  Wherefore  also  they  by  their  knowledge  escape  from 
 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. 
 §  3.  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  high  worship,  and 
 the  greatness  of  that  Power  Which  is  truly  unspeakable,  and 
 such  vast  (Economies  of  God,  by  their  Alpha  and  Beta,  and 
 certain  numbers.  And  as  many  as  withdraw  from  the 
 Church,  and  have  faith  in  these  old  wives'  fables,  verily  they 
 
 Tit.  iii.     are  self -condemned.     Whom  Paul  commands  us  after  a  first 
 and  second  admonition  to  reject.     But  John,  the  Disciple  of 
 
 na  +  /3  +  7  +  S  +  e  +  C+'?  +  S  they  passed  from  the  left  to  the  right 
 
 +  t  +  K+A  =  l  +2  +  3  +  4+5-r7  hand  when  they  got  to  100 :  so  it  is  said 
 
 +  8  +  9  +  10  +  20  +  30=  99.  of  Nestor,  "  Suos  jam  dextera  computat 
 
 o  Because  in  counting  with   fingers  annos."    Massuet. 
 
 11, 10. 
 
Tliose  who  neglect  God  empty /or  other  7  unclean  sjpirits.  57 
 
 the  Lord,  hatli  enlianced  tlieir  condemnation,  not  willing 
 
 that  so  much  as  "  Hail ''  should  be  said  by  us  to  them.     For  2S.  John 
 
 he,  saith  he,  that  bidcleth  them  Hail,  is  partaker  of  their     * 
 
 evil  deeds.     And  with  reason :  for  there  is  no  Peace,  saith  Isa.xlviii. 
 
 22 
 the  Lord,  to  the  impious  p.     And  impious  above  all  impiety 
 
 are  these,  who  affirm  the  Maker  of  Heaven  and  Earth,  the 
 Only  Almighty  God,  above  Whom  is  no  other  God,  to  have 
 been  produced  from  a  Defect,  and  that  the  produce  of  an- 
 other Defect  ^ :  so  that  by  their  account  He  is  an  Emanation 
 from  a  third  Defect.  A  notion  which  we  ought  altogether 
 to  exorcise  and  anathematize,  and  to  escape  from  them  as  we 
 may,  to  some  great  distance :  and  the  more  obstinate  they  are, 
 and  the  more  they  delight  in  their  inventions,  so  much  the 
 more  ought  we  to  know  that  they  are  actuated  by  their  own 
 ogdoad  of  evil  spirits.  As  those  who  are  seized  with  brain 
 fever,  the  more  they  laugh  and  appear  strong,  and  do  all  as 
 healthful  persons  and  some  things  even  beyond  what  sound 
 health  could  do,  so  much  the  worse  are  they :  in  like  man- 
 ner these  too,  the  more  they  seem  to  have  exceeding  high 
 thoughts,  and  unnerve  themselves,  straining  their  bow  too  ve- 
 hemently, so  much  the  less  are  they  in  their  sober  senses. 
 For  the  unclean  spirit  of  ignorance  having  gone  out,  after-  xii.  43. 
 wards  upon  finding  them  at  leisure  ^  not  for  God  but  for  \^^"J^°" 
 worldly  disputations,  hath  taken  to  him  seven  other  spirits  ^o"^  ver. 
 more  wicked  than  himself,  and  puffed  up  their  mind,  as  "  empty." 
 though  they  could  understand  the  things  which  are  higher 
 than  God,  and  thus  making  each  one  apt  to  be  entirely  cast 
 out,  hath  packed  up  in  them  the  whole  ogdoad  of  the  folly 
 of  wicked  spirits. 
 
 I  have  a  mind  also  to  explain  to  thee,  how  they  affirm    Sy^Tr' 
 the  creation  itself  to  have  been  wrought  by  the  Demiurge,  "^HiT 
 after  the  image  of  the  things  invisible,  through  the  agency 
 of  his  Mother,  as  though  himself  knew  it  not.     First  they  say 
 that  the  four  elements,  fire,  water,  earth,  air,  were  produced 
 as  an  image  of  the  first  quaternion  on  high  :  and  that  their 
 
 P  Isaiah  xlviii.  22.  LXX.,  rendering  i  I.e.,  Wisdom  first  by  some  Va?.~ 
 DOS',  Peace,  the  word  of  salutation  (cf.  sion  or  Defect  produced  Achamoth,  and 
 St.  Matt.  X.  12,  13)  by  xo-ip^iv-  Achamoth  afterwards  the  Creator. 
 
58  The  numhers  10,  12,  and  30. 
 
 Book  1.  operations  being  counted  witli  them,  I  mean  liot  and  cold, 
 dry  and  moist,  form  an  exact  image  of  tlie  Ogdoad.  Next 
 they  enumerate  ten  Powers,  as  follows :  first  seven  circular 
 bodies  whicli  they  also  call  Heavens,  then  the  Circle  which 
 includes  them,  which  moreover  they  name  the  eighth  Hea- 
 ven ;  and  besides  these  the  Sun  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  out  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 
 days  figures  out  the  number  of  the  thirty  ^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  tjrpe  of  that  Twelve 
 which  is  not  apparent.  Yea,  and  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  360 
 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 from  the  Heavens,  and  bearing  children  such  as 
 correspond  to  the  power  which  sends  down  that  influence, 
 is  a  very  clear  type  of  the  Twelve  and  the  offspring  thereof. 
 
 >■  That  is,  the  Pleroma  with  its  thirty     compasses  it  tliat  there  may  be  no  such 
 ^ons,  down  to   Sophia  ;  Order  {ppos)    oulbrcak  as  Sophia's  was,  agahi. 
 
First  chapter  of  Genesis  misa^^plied  by  them.  59 
 
 They  add  moreover,  tliat  the  Demiurge,  desiring  to  imitate  §  2. 
 the  infinity,  eternity,  freedom  from  space  and  time,  of 
 the  Supernal  Ogdoad,  and  not  being  able  to  express  its  per- 
 severance and  eternity,  because  he  is  himself  the  fruit  of 
 a  Defect,  distributed  its  Eternity  into  times  and  seasons  and 
 numbers  of  many  years,  thinking  by  the  number  of  his  times 
 to  imitate  the  infinitude  thereof.  And  hence,  they  say,  the 
 truth  having  escaped  him,  falsehood  followed  after:  and 
 therefore  that  his  work  will  admit  of  dissolution,  when  the 
 times  are  fuUfilled. 
 
 Of  the  Creation,  then,  they  so  speak;  and  daily  each  one    Chap. 
 of  them  generates  something  new,  as  he  is  able.     For  none      c  i 
 is  perfect,  unless  he  have  borne  fruit  of  some  great  fictions 
 among  them.     Next  I  must  state  what  passages  out  of  the 
 Prophetic  writings  they  distort,  and  subjoin  the  refutation 
 thereof.     Thus,  Moses,  say  they,  beginning  his  treatise  of 
 the  Creation,  presently  at  the  outset  points  out  the  Mother 
 of  all,  saying.  In  the  heginning  God  created  the  Heaven  and  Gen.  i.  i. 
 the  Earth.     By  naming  therefore  these  four,  God,  and  the 
 Beginning,  Heaven,  and  Earth,  he  draws,  as  they  say,  the 
 form  of  their  Quaternion.     And  that  to  signify  the  invisible 
 and  occult  nature  of  it  he  says.  But  the  earth  luas  invisible  lb.  2. 
 a7id  unformed.     And  the  second  Quaternion,  the  progeny  of 
 the  first,  they  will  have  him  to  have  thus  expressed,  by  men- 
 tioning the  deep  and  darkness,  in  them  also  water,  and  the 
 Spirit  borne  upon  the  water.    After  which  he,  meaning  the 
 the  Decad,  speaks,  they  say,  of  Light,  and  Day,  and  Night,  Ib-^^^-^- 
 and  the  Firmament,  and  Evening,  and  what  is  called  Morn-  ^^-  ^• 
 ing,  and  dry  land  and  sea,  moreover  also  the  Herb  and  in  JJ-  ^'  ^^' 
 the  tenth  place  the  Wood  :  thus  by  the  ten  names  signifying  lb.  12. 
 the  ten  ^ons.     And  in  like  manner  the  virtue  of  the  Twelve 
 they  say  is  imaged  out  in  his  wi'itings  :  in  his  mention  of  the 
 sun  and  moon  and  of  the  stars,  and  times  and  years,  of 
 whales  and  fishes  and  creeping  things,  of  birds  and  quad- 
 rupeds and  wild  beasts,  and  after  all  these  the  twelfth  which 
 is  Man.   Thus,  say  they,  the  Thirty  are  expressed  by  the  Spirit 
 through  Moses.    Yea  further,  that  the  Man  who  was  moulded 
 after  the  image  of  the  higher  Virtue,  hath  in  him  the  virtue 
 
60  The  numbers  4  a7id  8.  ^       . 
 
 Book  1.  derived  from  tliat  one  Fountain  :  and  that  it  is  situated  in  tlie 
 region  of  the  brain^  out  of  which  flow  four  virtues,,  after  the 
 image  of  the  supreme  quaternion  called^  the  first  Sights  the 
 next  Hearing,  the  third  Smell,  and  the  fourth  Taste.  And  the 
 Ogdoad  they  say  is  indicated  by  the  Man  as  follows ;  by  his 
 having  two  organs  of  hearing  and  as  many  of  sight,  moreover 
 two  of  smelling,  and  a  double  taste,  of  the  bitter  and  sweet. 
 And  the  whole  man  they  teach  hath  in  the  following  man- 
 Thirty     ner  the  whole  image  of  the  thirty.     First  in  his  hands  by 
 
 made    up  i'i'iiitt'tt 
 
 of  ten,  12,  his  fiugors  he  bears  the  ten,  then  m  his  whole  body  divided 
 Above  p.  into  twelve  members,  the  twelve :  now  they  divide  it  as 
 ^'  the   body  of  Truth  is    divided  among   them,    concerning 
 
 which  we  have  before  spoken.    And  as  to  the  Ogdoad,  un- 
 speakable and  invisible  as  it  is,  they  say  it  is  understood 
 to  be  hidden  in  the  bowels. 
 §  2.         And  the  Sun  again,  the  great  light,  they  say  was  made 
 Gen.  i.  16.  on  the  fourth  day  because  of  the  number  of  the  four.     And 
 Ex.         of  the  Tabernacle  framed  by  Moses,  the  courts  being  made 
 XXXV1U.9,  Qf  gj^g  linen  and  blue  and  purple  and  scarlet,  exhibited  in 
 their  account  the  same  image.     And  the  Priest's  long  robe, 
 lb.  xxxix.  adorned  with  four  rows  of  precious  stones,  they  define  to 
 ^^'  mean  the  Tetrad.    And  vv^hatever  such  things  are  found  in 
 
 the  Scriptures  capable  of  being  brought  to  the  number  four, 
 they  say  were  made  suchbecause  of  the  Quaternion.     And  that 
 the  Ogdoad  again  is  thus  indicated :     In  the  eighth  day  they 
 say  Man  was  formed,  for  sometimes  they  say  he  had  his  be- 
 ginning on  the  sixth  and  sometimes  on  the  eighth  (except 
 they  will  tell  us  that  the  earthly  Man  was  formed  on  the  sixth 
 day,  and  the  carnal  on  the  eighth,  for  they  make  a  distinc- 
 tion of  these  two)  :  and  some  say  that  there  was  a  difierence 
 between  the  man  made  after  the  image  and  likeness  of  God, 
 both  male  and  female  (who  is  also  the  spiritual  man),  and 
 him  who  was  formed  out  of  the  Earth. 
 §  3.         And  the  dispensation  too  of  the  Ark  in  the  Deluge,  where- 
 1  S.  Pet.  in  eight  men  were  saved,  they  say  most  evidently  indicates 
 1  Sam*,      the  saving  Ogdoad ;  and  the  same  also  David  signifies,  being 
 14"*  ^^'    eighth  in  birth  among  his  brethren.     Yea,  and  Circumcision 
 Gen.  xvii.  ^qq^  taking  place  on  the  eighth  day,  points  out  the  circum- 
 
The  numhers  10,  12  and  30.  61 
 
 cising  of  tlie  Ogdoad  on  liigli.     And  in  a  word,  whatsoever 
 
 things  are  fonnd  in  the  Scriptures  reducible  to  the  number 
 
 eight,  they  say,  fulfil  the  mystery    of  the  Ogdoad.     Also 
 
 that  the  Decad  is  meant  by  the  ten  nations  which  God  pro-  Gen.  xv. 
 
 mised  to  give  Abraham  for  a  possession  :  and  the  (Economy 
 
 too  about  Sarah,  how  after  ten  years  she  gives  him  her  own  ib.xvi.3. 
 
 handmaid  Hagar,  to  raise  himself  up  children  by  her,  they 
 
 say  declares  the  same.     The  Servant  again  of  Abraham  sent 
 
 after  Rebecca,  and  his  gift  to  her  at  the  well  of  bracelets  ib.  xxiv. 
 
 with  ten  pieces  of  gold,  and  her  brethren  detaining  her  ten  j^*  55^ 
 
 days ;  moreover  also  Jeroboam  who  takes    the  ten  tribal  L^^^'  ^^* 
 
 sceptres,   and  the  ten  curtains  of  the  Tabernacle,  and  the  Exod. 
 
 xxxvi   8 
 
 pillars  of  ten  cubits,  and  the  ten  sons  of  Jacob,  sent  first  ib.  21. 
 to  Egypt  to  buy  corn,  and  the  ten  Apostles  to  whom  the  ^^^^*  ^  "' 
 Lord   manifests   Himself  after   His   resurrection,   Thomas  ^-J^;!^",, 
 
 '  XX.  19,24. 
 
 not  being  present; — were  types  according  to  them  of  the 
 Invisible  Ten. 
 
 But  as  to  the  number  twelve,  in  which  they  say  the  mys-     §  4. 
 terious  Passion  of  Defect  took  place,  from  which  Passion 
 they  will  have  all  things  visible  to  have  been  framed :  they 
 say  it  occurs  everywhere  in  a  marked  and  evident  manner :  3  i,  e.  the 
 as  the  twelve  sons  of  Jacob,  of  whom  are  the  twelve  tribes ;  pi^te, ' 
 
 and  the  oracle  ^  of  embroidered  work  having  twelve  stones. 
 
 pi, 
 
 Exod. 
 xxxix.  10. 
 
 and  the  twelve  bells,  and  the  twelve  stones  placed  by  Moses  lb-  25. 
 
 lb.  xxiv. 
 
 under  the  mountain :  and  in  like  manner  too  those  placed  4. 
 by  Joshua  in  the  river,  and  others  on  the  opposite  side,  and  y^  20.^* 
 those  who  bear  the  Ark  of  the  Covenant,  and  those  set  by  xvm"li 
 Elias  in  the  whole  burnt-offering  of  the  bullock ;  and  the 
 number  too  of  the  Apostles  :  and  all  things  in  short,  as  many 
 as  keep  the  number  twelve,  they  say  denote  their  Dodecad.  ^  i.  e.  8, 
 But  the  uniting  of  all  these  *  which  is  named  the  Thirty,  they  making 
 eagerly  and  disputatiously  exhibit  by  the  Ark  under  Noe,  q^^  ^j^ 
 thirty  cubits  high ;  and  by  Samuel  causing  Saul  to  sit  down  j^- 
 first  among  the  thirty  guests ;  and  by  David,  when  for  thirty  22. 
 days  he  was  hidden  in  the  field ;  and  by  those  who  went  19.    * 
 with  him  into  the  cave ;  and  by  the  length  of  the  holy  taber-  ^^-^^  \^' 
 nacle  having  been  thirty  cubits ;  and  by  whatsoever  other  ^^^^{  ^i 
 things  they  find  equal  in  number  to  these.  23. 
 
62      Other  passages  of  Holy  Scripture  distorted  hy  them. 
 
 Book  1.  I  have  tliouglit  it  right  to  add  to  these  such  points  as  they 
 ^ ix!  try  to  make  out  by  selection  from  the  Scriptures  concerning 
 §  T7~  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  Universe ; 
 whom,  as  we  have  said  before,  they  in  their  impiety  affirm  to 
 be  the  offspring  of  Defect.     Thus,  the  Prophet  Isaiah  hav- 
 
 Isa.  i.  3.  ing  said.  But  Israel  hath  not  hnoivn  Me,  and  My  pteople 
 hath  not  nnderstood  Me,  they  distort  as  though  he  had 
 spoken  of  the  ignorance  of  the  Invisible  Deep.     And  that 
 
 Hos.iv.i.  which  is  said  by  Hosea,  TherB  is  no  truth  in  them,  nor  know- 
 ledge of  Godj  they  are  positive,  tends  the  same  way.     And, 
 
 Ps.xiv.  2,  There  is  none  that  under standetli,  nor  searcheth  out  God  :  they 
 are  all  gone  aside,  they  have  together  become  iiselcss,  they  re- 
 fer to  the  ignorance  of  the  Deep.     The  saying  moreover  of 
 
 Exod.       Moses,  None  shall  see  God,  and  live,  has  reference,  they  ar- 
 
 ^''^■"^•20-gue,toHim. 
 §  2.  For  as  to  the  Creator,  they  falsely  say  that  He  was  seen  by 
 the  Prophets ;  but  the  saying.  None  shall  see  God,  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  shall  see 
 God,  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  Invisible  God,  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- 
 gel also,  hiding  from  him  the  great  Mystery  of  the  Deep, 
 
 Dan.  xii.  Said  unto  him,  "  Haste  away,  Daniel :  for  these  words  are 
 
 0,  10.        ^\x\},t  up,  until  the  understanding  understand,  and  the  white 
 are  whitened."     And  they  flatter  themselves  that  they  are 
 the  white,  and  the  truly  intelligent. 
 ^"^^*        And  besides  all  this,  they  privily  bring  in  an  unspeakable 
 
 ■^  ^  l~  multitude  of  apocryphal  and  spurious  scriptures,  which 
 themselves  have  devised  to  astound  the  foolish,  and  those 
 who  know  not  the  writings  of  the  truth.  And  they  add  to 
 this  the  following  forgery  also  :  that  the  Lord  being  a  child, 
 
Oilier loerversions.     Two  apocryphal  saijincjs  of  the  Lord.     G3 
 
 and  learning  letters,  and  His  master  having  bidden  Him,  as 
 tlie  custom  is,  say  Alpha,  He  said  Alpha.  And  again  the 
 Teacher  having  bidden  Him  say  Beta,  the  Lord  answered. 
 Tell  thou  Me  first  what  is  Alpha,  and  then  I  will  tell  theo 
 v/hat  is  Beta.  And  this  they  relate,  as  though  He  only 
 knew  that  unknown  thing  which  He  made  manifest  under 
 the  Type  of  Alpha. 
 
 And  some  also  of  the  things  set  down  in  the  Gospel  they     §  2. 
 adapt  to  this  stamp  :  as  His  answer  to  His  mother  at  the  age 
 of  twelve  years  :  Wist  ye  not  that  I  must  he  about  the  tilings  §•  Luke 
 that  are  My  Father's  ?     And,  say  they,  they  knew  not  that 
 He  was  telling  them  of  the  Father.     And  that  He  there- 
 fore sent  out  His  disciples  to  the  twelve  tribes,  proclaiming 
 to  them  the  unknown  God.     And  that  to  him  that  called 
 Him  Good  Master,  He  confessed  that  God  who  is  truly  good,  S.  Matt. 
 saying,  Why  callest  thou  Me  good  ?  one  is  good.  My  Father  jb.  17. ' 
 in  the  Heavens  :  and  by  Heavens,  here,  the  ^ons  they  say 
 are  meant.     And  whereas  He  made  no  answer  to  those  who 
 said  to  Him,  By  what  power  doest  Thou  this  ?  but  they  were  JJ-  '^^^• 
 confounded  by  His  counter-question,  they  declare  that  by 
 His  not  speaking  He  shewed  the  ineffable  nature  of  the  Fa- 
 ther.    Yea  and  His  saying  ''  I  have  often  desired  to  hear 
 one  of  these  words,  and  had  none  to  tell  Me,^^  they  say  is 
 an  indication,  by  the  word  one,  of  Him  Who  is  truly  one  God, 
 Whom  they  had  not  known.    Moreover  in  His  weeping  over 
 Jerusalem  when  He  drew  near  it,  and  saying,  Iladst  thou  S.  Luke 
 hnown,  even  thou,  to-day,  the  things  which  belong  to  thy  peace, 
 hut  they  are  hidden  from  thee  :  by  the  word  Kiddcn,  they  say, 
 He  set  forth  the  hidden  Nature  of  the  Deep.     And  again 
 that  in  saying.  Gome  unto  Me,  all  that  labour  and  are  heavy  S.  Matt. 
 laden,  and  I  will  refresh  you;  and  learn  of  Me;  He  proclaimed 
 the  Father  of  the  Truth.    For  what  they  knew  not,  saith  He, 
 that  He  promised  to  teach  them. 
 
 But  for  the  highest  demonstration,  and  keystone  (so  to     §  3. 
 call  it)  of  their  argument,  they  produce  these  words  :  I  will  lb.  25-27. 
 thanh  Thee,  0  Father,  Lord  of  Heaven  and  earth,  that  Thou 
 hast  hid  these  things  from  the  luise  amd  prudent,  and  hast 
 revealed   them  to  bahes.      Yea,  Leather,  for  it  seemed    good 
 
64  Their  vagaries  about  Holy  Baptism. 
 
 Book  1.  in  Thy  sight.  All  things  were  delivered  tmto  Me  of  My 
 Father :  and  no  man  hnoiveth  the  Father  hut  the  Son ;  nor 
 the  Son,  hut  the  Father,  and  to  ivhomsoever  the  Son 
 ivill  reveal  Him.  In  these  they  say  He  liath  expressly  made 
 declaration,  as  thougli  before  His  coming  no  one  had  ever 
 known  the  Father  of  Truth  whom  they  have  devised  for 
 themselves.  And  they  want  to  make  it  out  as  though  the 
 Creator  and  Maker  had  always  been  known  by  all :  and  that 
 our  Lord  said  this  about  the  Father,,  who  is  unknown  to  all, 
 whom  they  declare. 
 ^Jl^p-        As  to  their  tradition  about  the  Redemption,  it  proves  to 
 
 ~JY.  ^^  invisible  and  incomprehensible,  being  as  it  is  a  mother 
 of  those  things  which  cannot  be  holden  nor  seen.  And 
 therefore  being  unstable,  it  cannot  be  set  forth  simply,  nor 
 in  one  manner  of  speech :  because  they  deliver  it  as  they 
 will,  each  one  of  them.  For  according  to  the  number  of 
 initiators  into  this  way  of  thinking,  so  many  are  the  Re- 
 demptions. Now  that  this  kind  is  forged  by  Satan  to  the 
 denying  of  Baptism,  our  new  Birth  uiito  God,  and  to  the  re- 
 jection of  the  whole  Faith,  we  will  declare  in  the  course  of 
 our  refutation  of  them,  in  the  proper  place. 
 «  2.  However,  their  statement  is,  that  it  is  requisite  for 
 those  who  have  won  the  perfect  knowledge,  i.  e.,  for  their 
 being  regenerated  into  the  power  which  is  above  all :  it  being 
 else  impossible  to  enter  within  the  Pleroma :  since  it  is  this 
 which  brings  them  quite  into  the  Deep.  For  the  Bap- 
 tism of  the  visible  Jesus  they  hold  to  relate  to  the 
 forgiveness  of  sins,  but  the  Redemption  of  the  Christ 
 who  came  down  therein,  to  perfection ;  the  one  natural,  the 
 other  spiritual.  And  that  Baptism  was  proclaimed  by 
 John  unto  Repentance,  but  Redemption  brought  hither  by 
 
 S.  Luke    Jesus  unto  Perfection.     And  that  of  this  He  saith,  I  have 
 
 ^"*  '  also  another  Baptism  to  be  baptized  with,  and  I  am  greatly 
 urged  on  to  the  same.  Yea  also  to  the  sons  of  Zebedee, 
 when  their  mother  was  asking  for  them  to  sit  on  the  right 
 hand  and  on  the  left  with  Him,  in  His  Kingdom,  they  say 
 
 S.  Matt,  that  of  this  additional  Redemption  the  Lord  said.  Can  ye  be 
 baptized  with  the  Baptism  which  I  am  about  to  be  baptized 
 
Diverse  forms  of  tlielr  hnticdion.  65 
 
 with  ?  And  Paul  tliey  say  liatb.  in  terms  indicated,  and  tliat 
 often,  the  Redemption  in  Christ  Jesus  :  and  that  this  is  the 
 same  which  is  variously  and  discordantly  delivered  by  them. 
 
 For  some  of  them  frame  a  bridal  chamber,  and  solemnize  §  3. 
 an  initiation,  with  certain  invocations  upon  those  who  are 
 being  perfected,  and  they  say  that  what  they  do  is  a  spiritual 
 marriage,  after  the  similitude  of  the  marriages  on  high. 
 Others  bring  them  to  water,  and  baptizing  say  over  them. 
 Into  the  Name  of  the  unknown  Father  of  all,  into  Truth  the 
 Mother  of  all,  into  him  that  descended  upon  Jesus,  for  unit- 
 ing, and  redemption,  and  communion  of  their  virtues. 
 While  others  utter  certain  Hebrew  names,  the  more  to 
 astound  the  initiated,  thus  :  Basema,  &c.  Of  which  the  inter- 
 pretation is  like  this  :  "  Tiiat  which  is  above  all  power  of  the 
 Father  I  invoke,  which  is  named  Light,  and  a  good  Spirit 
 and  Life  :  for  thou  hast  reigned  in  the  body."  And  others 
 again  rehearse  the  form  of  Redemption  thus  :  '^  The  name 
 which  is  hidden  from  all  Godhead,  and  Dominion,  and  Truth, 
 which  Jesus  of  Nazareth  put  on  in  the  lives  of  the  light  of 
 Christ,  of  Christ  who  lives  by  the  Holy  Spirit,  unto  Angeli- 
 cal Redemption."  The  name  of  Restitution :  "  Messiah 
 Uphareg&c:"  and  of  these  the  interpretation  runs  thus:  "I 
 divide  not  the  Spirit,  the  heart,  and  the  supercelestial  Power, 
 the  merciful  one.  May  I  profit  by  Thy  Name,  0  Saviour  of 
 Truth  !  "  And  while  the  initiators  themselves  rehearse  these 
 forms,  the  initiated  answers,  "^  I  have  been  confirmed,  and 
 ransomed,  and  ransom  my  own  soul  from  this  world,  and 
 from  all  things  that  are  of  it,  in  the  name  of  lAO,  who  pur- 
 chased his  own  soul  unto  redemption,  in  Christ  the  Living." 
 Then  those  who  are  present  subjoin,  ''  Peace  to  all,  upon 
 whom  this  Name  resteth."  Then  they  besmear  the  initiated 
 with  the  juice  of  balsam.  For  this  ointment  they  say  is  the 
 type  of  the  fragrance  that  is  above  all. 
 
 But  some  of  them  say  that  bringing  to  the  water  is  super-     §  4. 
 fluous,  but  mix  oil  and  water  together,  and  with  invocations 
 like  what  we  have  said  cast  it  on  the  head  of  the  initiated. 
 And  this  they  will  have  to  be  redemption.     And  they  too 
 anoint  him  with  balsam.      Others  again  rejecting  all  these 
 
 F 
 
(jG 
 
 TJicir  rcdonjjtlon  and  how  tJicy  do  as  to  the  dying. 
 
 Book  1.  affirm_,  tliat  tlie  mj^stcry  of  tlie  unspeakable  and  invisible 
 Power  must  not  be  wrought  by  visible  and  corruptible 
 creatures^  nor  tliat  of  tlie  tilings  inconceivable  and  in- 
 corporeal and  remote  from  sense^  by  sensible  and  bodily 
 tilings.  But  that  it  is  perfect  Kedemption^  simply  to  know 
 well  the  unspeakable  Greatness.  For  tliat  defect  and  passion 
 having  been  caused  by  ignorance^  the  whole  that  is  framed 
 out  of  this  ignorance  is  done  away  by  knowledge.  And 
 that  so  knowledge  is  the  redemption  of  the  inner  man. 
 And  that  it  is  neither  bodily_,  for  the  body  is  corruptible ; 
 nor  animal,  for  the  animal  soul  too  comes  of  defect,  and  is 
 moreover  a  kind  of  dwelling-house  of  the  spirit :  the  Re- 
 demption therefore  must  needs  also  be  spiritual.  For  that 
 by  knowledge  the  inner  or  spiritual  man  is  redeemed,  and 
 that  they  are  content  with  the  right  knowledge  of  all  things ; 
 and  that  this  is  real  Redemption. 
 
 r    §  5,  There  are  others,  who  redeem  their  dead,  and  such  as 
 
 ere  arrived  at  the  very  point  of  departure,  pouring  on 
 their  heads  oil  and  water,  or  the  aforesaid  ointment  with 
 water,  and  the  aforesaid  invocations,  that  they  may  escape 
 the  hold  and  sight  of  the  Principalities  and  Powers,  and 
 that  their  inner  man  may  ascend  up  above  the  invisible 
 things ;  as  though  their  body  were  left  among  the  creatures 
 of  the  world,  and  their  soul  cast  out  to  the  Demiurge.  And 
 they  bid  them  coming  to  the  Pov^ers,  after  their  death,  to 
 speak  thus :  "  I,  the  son  of  the  Father,  of  the  pre-existent 
 Father,  and  such  a  son  as  to  be  in  the  Pre-existent : —  I  am 
 come  to  see  all  things,  both  alien,  and  mine  own :  yet  not 
 simply  alien,  but  belonging  to  Achamoth  who  is  female,  and 
 made  all  things  for  herself.  And  I  deduce  my  birth  from 
 the  Pre-existent  one,  and  I  go  again  to  mine  own,  from 
 whence  I  came.^^  And  by  these  words  they  say  he  avoids 
 and  escapes  the  Powers.  And  that  he  comes  also  to  the 
 Demiurge's  People  and  says,  "  I  am  a  precious  vessel,  more 
 than  the  female  who  made  you.  If  your  Mother  knows  not 
 her  own  root,  yet  I  know  myself,  and  I  know  whence  I  am, 
 and  I  call  upon  the  incorruptible  wisdom  which  is  in  the 
 Father,  and  is  the  mother  of  your  mother  who  hath  no  father. 
 
The  one  Rule  of  Faith  miijhtif  against  all  error,        67 
 
 nor  yet  any  consort.  But  a  Hermaphrodite^  made  of  a  fe- 
 male^  created  you,  ignorant  even  of  her  own  mother,  and 
 thinking  herself  to  be  alone :  but  I  invoke  her  mother/^ 
 And  they  say  that  the  people  of  the  Demiurge,  hearing  this,  are 
 greatly  disturbed,  and  find  fault  with  their  own  origin,  and 
 the  race  of  their  mother :  while  themselves  go  to  their  own 
 place,  casting  away  their  chains,  i.  e.,  their  animal  soul. 
 Now  concerning  their  redemption  these  are  the  things  which 
 have  reached  us.  But  whereas  they  differ  from  each  other 
 both  in  doctrine  and  in  the  mode  of  teaching,  and  those  who 
 are  more  recently  accounted  among  them,  affect  daily  to  find 
 something  new,  and  to  bear  fruit  such  as  no  one  ever 
 thought  of;  it  is  hard  to  write  out  all  their  opinions.  Chap. 
 
 But  we  holding  the  rule  of  Faith,  i.  e.,  that  there  is  one    ^'^^^- 
 God  Almighty,  Who  created  all  things  by  His  Word,  and     ^ 
 adapted  them,  and  made  all  out  of  not  being  to  be  (as  the 
 Scripture  saith.  For  hy  the   Word  of  the  Lord  the  Heavens  Ps.xxxiii. 
 were  established,  and  all  the  power  of  them  hy  the  breath  of  * 
 Ilis  mouth  :    and  again.  All  tilings  ivere  made  hy  Kim.  and  S.  John 
 ivitlioiit  Him  luas  nothing  made)  :  yea,  not  one  of  all  was  ex-  ^*  * 
 cepted,  but  the  Father  made  all  by  Him,  whether  visible  or 
 invisible,  sensible  or  intelligible,  temporal  with  a  view  to 
 some  oeconomy,  or  everlasting  and  eternal :  not  by  Angels, 
 nor  by  any  Virtues  severed  from  His  own  Mind  ^ — for  the 
 God  of  all  hath  need  of  nothing  : — but  both  by  His  Word 
 and  His  Spirit  making  and  ordering  and  guiding  and  giving 
 being  to  all :  He  who  made  the  world  (for  in  truth  the  world 
 consists  of  all  these) ;  He  who  moulded  man.  He  the  God  of 
 Abraham,  and  God  of  Isaac,  and  God  of  Jacob,  above  Whom 
 is  no  other  God,  nor  Beginning,  nor  Virtue,  nor  Fulness ; 
 He,  the  Father  of  our  Lord  Jesus  Christ,  as  we  shall  shew : 
 — This    rule,    I    say,  we  holding,  very  diverse  and  many 
 as   their    sayings    are,    easily    convict    them    of    having 
 erred  from  the  Truth.     For  almost  all  existing  heresies  af- 
 firm indeed  that  there  is  one  God,  but  by  a  wrong  opinion 
 alter  Him,  becoming  unthankful  to  their  Maker,  even  as 
 the  Gentiles  by  Idolatry.  •  And  the  work  of  God  they  de- 
 
 8  Sententia. 
 
 p2 
 
68  Tlwlr  resurrection  to  doom.  Sim.  Mag., Ids  thirst  after  magic, 
 
 Book  1.  spise^  coutraclicting  tlieir  own  salvation^  themselves  proving 
 against  themselves  most  bitter  accusers^  and  false  witnesses. 
 Who  shall  indeed  rise  again  in  the  fleshy  though  against 
 their  will^  to  acknowledge  the  power  of  Him  Who  raiseth 
 them  from  the  dead :  but  with  the  just  they  will  not  be 
 numbered,  because  of  their  unbelief. 
 §  2.  The  exposure  then  and   refutation    of  all  the    Heretics 
 
 being  so  various  and  manifold,  and  we  intending  to  speak 
 against  them  ail  according  to  each  one^s  distinguishing  mark ; 
 we  have  thought  it  necessary  first  to  state  the  fountain  and 
 root  of  them,  that  knowing  this  most  sublime  Deep  of  theirs, 
 thou  mayest  understand  the  tree,  from  which  such  fruits 
 have  flowed. 
 Chap.        For  Simon  the   Samaritan,  that  sorcerer,  of  whom  Luke 
 
 XXT  IT  •      • 
 
 the  disciple  and  attendant  of  the  Apostles  saith,  Now  a  cer- 
 
 &  1. 
 
 Acts  viii.  tain  man  named  Simon,  who  before  was  in  the  city,  prac- 
 
 ^'^  •  tising  art  magic,  and  seducing  the  people  of  the  Samaritans, 
 saying  that  He  Himself  was  some  great  one  : — unto  whom 
 they  all  gave  heed,  from  the  least  unto  the  greatest,  saying. 
 This  is  the  Power  of  God,  which  is  called  great.  And  they 
 were  looking  upon  him,  because  that  for  a  long  time  he  had 
 bewitched  them  with  his  sorceries  : — This  Simon,  I  say, 
 who  pretended  faith,  thinking  that  by  magic,  and  not  by  the 
 power  of  God,  the  very  Apostles  wi^ought  cures,  and  filled 
 with  the  Holy  Ghost  by  imposition  of  hands  those  who  be- 
 lieved God  by  Him  Who  was  preached  by  them  as  Christ 
 Jesus  : — suspecting  this  also  to  be  done  by  some  greater 
 reach  of  magical  knowledge,  and  off*ering  money  to  the 
 Apostles,  that  he  also  might  receive  this  power,  of  giving 
 the  Holy  Spirit  to  whomsoever  he  will  : —  Simon,  I  say,  was 
 
 lb.  20, 21.  told  by  Peter,  Thy  money  jperish  ivith  tliee,  because  thou  hast 
 Ihouglit  tJiat  the  gift  of  God  is  purchased  hy  money  :  thou  hast 
 neither  ])art  nor  lot  in  this  matter,  for  thy  heart  is  not  right 
 
 lb.  23.  before  God.  For  I  see  that  thou  art  in  the  gall  of  bitterness 
 and  in  the  bond  of  iniquity.  And  upon  his  failing  still  more 
 to  believe  in  God,  in  his  greediness  he  even  pressed  on  to 
 contend  with  the  Apostles,  that  he  too  might  appear  glorious, 
 andasha\ang  a  yet  deeper  insight  into  all  witchcraft.     And 
 
his  hlasphemiesj  and  mad  fantasy  as  to  his  companion.    60 
 
 so  lie  brouglit  many  men  to  be  astonished  at  liim ;  living  as 
 he  did  under  Claudius  C^esar^  by  whom  also  he  is  said  to 
 have  been  honoured  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  Powerj  i.  e.^  the  Father  who  is  over 
 all ;  and  permits  himself  to  be  called  whatever  men  call  him. 
 
 But  Simon  the  Samaritan,  from  whom  all  heresies  had  §  2. 
 their  being,  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  in  his  mind  the 
 creation  of  the  Angels  and  Archangels.  For  that  she  being 
 an  Understanding  leaping  forth*  from  him,  knowing  her 
 father^s  will,  goes  down  to  the  lower  parts,  and  produces 
 Angels  and  Powers,  by  whom  also  he  said  this  world  was 
 made.  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  Povfers  sent  out  from 
 her,  and  Angels  :  and  that  she  endured  all  insult  from  them, 
 to  prevent  her  hastening  on  high  again  to  her  father,  even 
 to  her  being  shut  up  in  a  human  body,  and  age  after 
 age  transmigrating  as  it  were  from  vessel  to  vessel  into 
 other  bodies  of  women.  And  that  she  was  also  in  that  Helen, 
 for  whom  the  war  of  Troy  was  waged ;  wherefore  also  Stesi- 
 chorus,  defaming  her  in  his  verses,  was  deprived  of  sight :  then 
 afterwards  on  his  repenting,  and  writing  those  Recantations 
 (as  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  even  a  harlot  in  a  brothel :  and  that  she  is  meant 
 by  the  lost  sheep. 
 
 t  With  reference,  perhaps,  to  the  fable  of  Minerva. 
 
70  His  false  teaching,  his  sect,  his  successor. 
 
 Book  1.  '\¥lierefore  tliat  lie  too  came,  to  take  lier  first  to  liimself, 
 §  ^'  and  deliver  lier  from  her  chains,  and  then  give  salvation  to 
 men  by  the  knowledge  of  himself.  That  is,  the  Angels 
 governing  the  world  badly,  because  each  of  them  desired 
 the  chief  place,  that  he  came  to  reform  things,  and  descended, 
 being  transfigured,  and  likened  to  the  Virtues,  and  Powers, 
 and  Angels ;  so  as  to  appear  a  man  among  men,  though  he 
 were  not  a  man  :  and  that  he  was  thought  to  have  suffered 
 in  Judea  though  he  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  commandments  of  that  sort  bringing  men  into  slavery. 
 Wherefore  he  promised  both  release  to  the  world,  and  de- 
 liverance to  those  who  are  his,  from  the  empire  of  those  who 
 made  the  world. 
 §  4.  Accordingly  the  mystic  Priests  of  these  men,  while  liv- 
 ing licentiously,  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 ;  and  adore  them.  They  have 
 also  the  name  Simonians  so  called  from  Simon  the  leader 
 
 iTim.vi.  of  their   most   impious   theory,    from   whom   their  science 
 falsely  so  called  had  its  beginnings :  as  one  may  learn  from 
 their  own  statements. 
 §  5.  This  man^^   successor  was    Menander,    a   Samaritan  by 
 
 birth  :  who  also  himself  came  to  perfection  in  magic.  He 
 afiirms  that  the  first  Virtue  is  unknown  to  all,  but  that  he 
 is  the  person  sent  from  the  unseen  regions  as  a  Saviour,  to 
 save  men.     But  that  the  world  was  made  by  Angels  :  whom 
 
 "  Secundum  :  KaTO,. 
 
Menander's  disciples,  Sahtrninus  and  Basilides.        71 
 
 lie  too,  as  Simon,  states  to  be  sent  out  from  The  Understand- 
 ing. Moreover  that  by  the  magic  which  he  taught  he  gives 
 knowledge  for  the  overcoming  the  very  Angels  who  made 
 the  world.  For  that  his  disciples  receive  resurrection  by 
 the  baptism  which  is  in  him,  and  can  no  more  die,  but  con- 
 tinue undecaying  and  immortal. 
 
 Of  these  Saturninus,  who  was  of  Antioch  by  Daphne,  Ti'^Yv 
 and  Basilides,  having  opportunities,  set  forth  different  "X'l/ 
 systems  of  teaching :  the  one  in  Syria,  the  other  in 
 Alexandria.  Saturninus  for  his  part,  like  Menander,  pro- 
 claimed one  Father  unknown  to  all,  who  made  Angels, 
 Archangels,  Virtues,  Powers.  And  that  the  world  was  made 
 by  certain  Angels,  seven  in  number  :  and  all  things  therein. 
 And  that  man  was  the  work  of  Angels,  a  bright  image  from 
 the  highest  Power  appearing  from  above  which  they  being 
 unable  to  retain,  because  it  presently  hastened  back  upwards, 
 they  exhorted  each  other  (so  he  affirms)  saying,  Let  us 
 make  man  in  an  image  and  likeness.  Who  being  made, 
 and  the  frame  not  admitting  of  an  erect  posture,  because 
 of  the  weakness  of  the  Angels,  but  creeping  rather  as  a  vile 
 worm,  the  Virtue  from  above  pitying  it,  he  says,  as  made 
 in  its  own  likeness,  sent  forth  a  spark  of  life,  which  set  the 
 man  upright,  and  knit  his  joints,  and  caused  him  to  live. 
 This  spark  then  of  life,  he  says,  hastens  back  after  death  to 
 those  of  the  same  kind  with  it :  and  the  other  materials  of 
 those  frames  are  dissolved. 
 
 But  the  Saviour  he  declared  to  be  unborn  and  incorporeal,  §  2. 
 and  without  figure,  and  that  in  appearance  only  He  was 
 seen  as  man.  And  the  God  of  the  Jews  he  said  was  one  of 
 the  Angels.  And  that  because  all  the  Princes  wished  to  do 
 away  with  His  Father,  Christ  came  to  destroy  the  God  of 
 the  Jews,  and  to  save  them  that  believe  in  Him :  and  these 
 are  they  who  have  a  spark  of  His  life.  For  he  first  said  that 
 two  sorts  of  men  were  framed  by  the  Angels,  one  bad  and 
 the  other  good.  And  because  the  Demons  aid  the  worst 
 sort,  that  the  Saviour  came  to  do  away  with  evil  men 
 and  demons,  and  to  save  the  good.  But  to  marry  and  to 
 procreate  children,  they   say  is  of  Satan.     And  many  of 
 
72  BasilidGs'  vagaries  ; 
 
 Book  1.  tliose  who  are  of  him  abstam  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  born  of  the  unborn  Father,  that  from  it  again 
 Reason  is  born,  then  from  Reason  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  Heaven  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  355  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  the  God  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- 
 born, Mind  (and  this  is  He  who  is  called  Christ)  to  free  such 
 as  believe  Him  from  the  power  of  those  who  framed  the 
 world.  Yea,  and  that  He  appeared  to  the  nations  of  them 
 as  a  man  on  earth,   and  wrought  mighty  works.     Accord- 
 
he  denied  the  Crucified,  and  held  lusts  lawful.  73 
 
 ingly^  that  He  did  not  indeed  suffer,  but  tliat  one  Simon  a 
 Cyrenian,,  being  compelled  bare  His  Cross  for  Him ;  and  S.  Matt, 
 tliat  wliile  he  was  crucified  in  error  and  ignorance^  his  form 
 being  changed  by  Him,  that  men  should  suppose  him  to  be 
 Jesus^  Jesus  Himself  took  the  form  of  Simon,  and  stood  and 
 derided  them.  For  being  an  incorporeal  Power,  and  the 
 Mind  of  the  unborn  Father,  His  form  was  changed  according 
 to  His  own  will :  and  so  (they  say)  He  ascended  to  Him  that 
 sent  Him,  mocking  them,  since  He  could  not  be  held,  and 
 was  invisible  to  all.  And  that  such  as  know  this  are  accord- 
 ingly delivered  from  the  Princes  who  made  the  world.  And 
 that  we  ought  not  to  confess  Him  that  was  crucified,  but 
 him  that  came  in  man^s  form  and  was  thought  to  be  cruci- 
 fied, and  was  called  Jesus,  and  sent  by  the  Father,  that  by 
 this  arrangement  he  might  do  away  with  the  works  of  the 
 makers  of  the  world.  If  any  man  therefore,  saith  he,  confess 
 the  Crucified,  that  man  is  yet  a  slave,  and  under  the  power 
 of  those  who  made  our  bodies ;  while  he  who  denies  Him  is 
 free  from  them,  and  knows  the  ordinance  of  the  unborn 
 Father. 
 
 Further,  that  Salvation  is  of  the  Soul  only,  for  the  body  §  5. 
 is  by  nature  corruptible.  And  that  the  very  Prophecies  too 
 were  from  the  Princes  who  made  the  world,  and  the  Law 
 especially  from  their  Prince,  Who  brought  the  people  out  of 
 the  Land  of  Egjrpt.  That  he  despises  also  things  offered  to 
 idols,  and  accounts  them  nothing,  but  uses  them  without 
 any  scruple;  and  accounts  also  the  practice  of  all  other 
 deeds,  and  of  all  sorts  of  lust,  a  thing  indifferent.  Moreover, 
 these  also  make  use  of  magic,  and  images,  and  incantations 
 and  invocations,  and  all  other  kinds  of  curious  art.  Devi- 
 sing moreover  certain  names  as  it  were  of  Angels,  they  de- 
 clare some  to  be  in  the  first  Heaven,  others  in  the  second : 
 and  next  they  endeavour  to  lay  down  both  the  names 
 and  the  principles  and  the  Angels  and  the  Virtues 
 of  the  365  pretended  Heavens.  As  also.  .  .that  the  Name, 
 in  which,  as  they  say,  the  Saviour  ascended  and  descended, 
 is  Caulacau  ^. 
 
 ^  li?^  ip  Isai.  xxviii.  10. 
 
74  Tlieij  cannot  suffer  for  Truth.     Carpocrates, 
 
 Book  ].  ^^^  gQ  j^g  ^']^^^  j-^^g  learned  all  tliis^  and  come  to  know  all 
 tlie  Angels^  and  tlie  origins  of  tliem,  lie  they  say  becomes 
 invisible  and  incomprehensible  to  all  the  Angels  and  Powers, 
 as  Caulacau  was.  And  that  as  the  Son  is  unknown  to  all, 
 so  also  they  must  not  be  known  to  any  one :  but  while 
 themselves  know  all,  and  pass  through  all,  they  are  in  their 
 own  person  beyond  all  men^s  sight  and  knowledge.  For 
 their  word  is.  Do  thou  know  all  men,  but  thee  let  no  man 
 know.  Wherefore  also  they  who  are  such  are  ready  for  denial : 
 nay  rather  it  is  impossible  that  they  should  suffer  for  the 
 Name^s  sake,  being  just  what  all  are.  For,  say  they,  many 
 cannot  know  these  things,  but  one  of  a  thousand,  and  two 
 of  ten  thousand.  And  they  say  they  are  no  longer  Jews, 
 but  not  yet  Christians :  and  that  is  wrong  to  utter  their 
 mysteries  at  all,  but  that  one  should  keep  them  hidden  in 
 silence. 
 
 §  7-  But  the  local  positions  of  the  three-hundred  and  sixty-five 
 Heavens  they  distribute  as  the  Mathematicians  do.  For 
 they  have  taken  their  theorems,  and'  transferred  them  to 
 their  own  sort  of  learning.  And  their  head  (they  say)  is 
 Abraxas,  therefore  he  hath  in  himself  the  three -hundred 
 and  sixty-five  numbers. 
 
 Chap.        But  Carpocrates  and  his  set  say  that  the  world  and  the 
 
 ~x  J  things  that  are  in  it  were  made  by  Angels  far  inferior  to  the 
 Unoriginate  Father.  And  that  Jesus  was  born  of  Joseph, 
 and  being  like  other  men,  differed  from  the  rest  in  this, 
 that  His  soul  being  strong  and  pure,  remembered  what  it 
 had  seen  in  that  circuit  of  the  Unoriginate  God,  whereof  it 
 partook :  and  that  virtue  was  for  this  sent  Him,  that  He 
 might  escape  from  the  Makers  of  the  world,  and  having 
 passed  through  all,  and  being  in  all  delivered,  might  ascend 
 unto  Him  :  and  those  in  like  mannner,  which  embrace  the  like 
 objects  to  Him.  And  the  soul  of  Jesus,  they  say,  brought 
 up  in  familiarity  with  the  Jews,  despised  them,  and  thereby 
 obtained  Powers,  by  means  whereof  He  made  void  the 
 penal  sufferings  which  were  among  men. 
 
 §  2.         That  the  soul  accordingly,  which  like  that  of  Jesus  is 
 able  to  despise  the  rulers  and  makers  of  the  world,  receives 
 
tlie  hlasi^liemy ,  sorcery  and  flagitiousness  of  his  sect.     75 
 
 also  virtues  like  Him  to  work  tke  like  result.  Wherefore 
 also  tkey  are  lifted  up  so  higli,  as  to  affirm,  some  of  them, 
 tliat  they  are  like  Jesus ;  others,  that  in  some  respect  they 
 are  even  stronger  than  He,  being  more  excellent  than  His 
 disciples,  for  example  than  Peter  and  Paul  and  the  other 
 Apostles,  who  are  in  nothing  inferior  to  Jesus.  For  that 
 their  souls  coming  down  from  the  same  orbit,  and 
 therefore  equally  despising  the  Makers  of  the  World, 
 were  counted  worthy  of  the  same  excellency,  and  depart 
 again  to  the  same  place.  But  should  any  one  despise 
 things  here  more  than  He  did,  such  an  one,  they  say,  may 
 be  better  than  He. 
 
 Yea,  and  these  also  work  magic  arts  and  incantations,  §  3. 
 love-charms  also,  and  alluring  spells,  and  familiar  spirits, 
 and  prompters  of  dreams,  and  other  mischiefs,  saying  that 
 they  have  now  power  to  rule  over  the  Princes  and  makers 
 of  this  world ;  and  not  them  only,  but  all  the  things  also, 
 which  are  done  therein.  And  they  are  themselves  emis- 
 saries of  Satan,  as  the  Gentiles,  to  detract  from  the  Divine 
 Name  of  the  Church ;  that  in  one  way  and  another  men 
 hearing  their  proceedings,  and  thinking  us  to  be  all  such, 
 may  turn  away  their  ears  from  the  preaching  of  the  Truth : 
 or  again  seeing  what  they  do,  may  speak  evil  of  us  all,  al- 
 though we  communicate  in  nothing  with  them,  neither  in 
 doctrine,  nor  in  manners,  nor  in  daily  conversation.  But 
 [they  maintain]  a  luxurious  life,  and  an  impious  opinion, 
 and  to  veil  their  flagitiousness  abuse  the  Name:  whose  judg-  Rom.  iii. 
 nient  is  just,  receiving  from  God  the  due  reward  of  their 
 deeds. 
 
 And  into  so  great  madness  do  they  rush  unbridled,  that  §  4. 
 all  things,  whatsoever  are  irreligious  and  impious,  they  say 
 they  have  in  their  power,  and  practise.  For  by  nothing  but 
 human  opinion,  they  say,  are  any  matters  good  and  bad. 
 And  that  in  fact,  men's  souls  in  the  course  of  their  trans- 
 migration into  bodies  must  exist  in  every  sort  of  life  and  of 
 act :  except  one  by  way  of  anticipation  in  some  one  visit  do 
 all  things  once  over :  and  along  with  the  rest,  such  things 
 as  it  is  shocking  for  us  not  only  to  say  and  hear,  but  even 
 
76  Their  mis-inteiyretatlon  of  S.  Luhe  xii.  58_,  59. 
 
 Book  1.  for  the  thouglit  to  enter  our  mind,  or  to  believe  tliat  any 
 sucli  tiling  is  thouglit  of  in  the  states  of  our  time.  And  so, 
 by  what  their  writings  say,  their  souls  obtaining  all  sorts 
 of  experience  of  life,  when  they  go  forth  may  have  nothing 
 still  wanting  to  work  in  :  lest  haply,  because  somewhat  is 
 still  wanting  to  their  liberty,  they  be  forced  again  to  enter 
 into  some  body.     To  this  purpose,  they  say,  Jesus  uttered 
 
 S.  Luke  this  Parable;  When  thou  art  in  the  ivay  luith  thine  adversary, 
 '  '  '  giyg  diligence  to  he  delivered  from  him ;  lest  at  any  time  he 
 deliver  thee  to  the  judge,  and  the  judge  to  the  officer,  and  he 
 cast  thee  into  prison.  Verily  I  say  unto  thee,  thou  shalt  not 
 depart  thence,  until  thou  pay  the  last  farthing .  And  the  Ad- 
 versary they  say  is  one  of  the  Angels  which  are  in  the  world, 
 whom  they  call  the  Devil :  saying  that  he  was  made  for  this 
 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) ;  and  that  he  again  delivers  such 
 souls  to  an  Angel  who  ministers  unto  him,  to  be  inclosed  in 
 other  bodies  :  for  the  body,  they  say,  is  a  prison.  And  His 
 expression,  Thou  shalt  not  come  out  thence,  until  thou  pay  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  y,  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  God,  Who  is  above  the  Angels,  makers  of  the 
 world.  Yea,  and  that  so  all  souls  are  saved,  whether  in  a 
 single  visit  here  they  voluntarily  mingle  themselves  with  all 
 sorts  of  doings,  or  whether  it  be  by  way  of  transmigration 
 from  one  body  to  another,  or  infusion,  that  in  each  several 
 way  of  life  they  fulfil  and  pay  their  debts,  and  are  so  deliv- 
 ered, not  having  to  act  any  more  in  the  body. 
 §  5.  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  then-  books, 
 
 y  transcorporatum  semper.  o-Twrrat/ui  "  affirm  ;"  but  this  is  not  sup- 
 
 's iyw  ovK  av  iriaTeva-ai/jLi.    Petav.  on     ported  by  the  old  Latin. 
 Epiph.    Ilaer.   27.    5.    conjectures    in- 
 
Tliey  brand,  re>ipect  images.     Cerinthus :  the  Ehionites.       77 
 
 and  tliis  exposition  themselves  give,  saying  tliat  Jesus  spake 
 in  mystery  apart  to  His  Disciples  and  Apostles,  and  badethem 
 deliver  these  things  to  the  worthy  and  obedient :  for  that  we 
 are  saved  by  faith  and  love,  but  other  things,  being  indif- 
 ferent, are  according  to  the  opinion  of  men  reckoned  here 
 evil  and  there  good,  nothing  being  evil  by  nature. 
 
 And  some  of  them  use  a  mark,  searing  their  disciples  §  C. 
 with  a  hot  iron  upon  the  lower  part  of  the  lobe  of  the  right 
 ear.  Whereby  also  Marcellina,  who  came  to  Rome  under 
 Anicetus,  being  of  this  sect,  misled  *  many.  Moreover, 
 they  call  themselves  Gnostics,  and  have  images,  some 
 painted,  and  some  formed  of  other  materials,  saying  that  it 
 is  the  figure  of  Christ  made  by  Pilate,  at  the  time  when 
 Jesus  was  with  men.  And  these  they  crown  and  exhibit, 
 with  the  images  of  the  Philosophers  of  the  world,  I  mean 
 with  the  likeness  of  Pythagoras,  Plato,  and  Aristotle  and 
 the  rest :  and  other  respect  towards  them  they  practise,  as 
 the  Gentiles  do. 
 
 And  a  certain  Cerinthus  too  in  Asia  tauorht  that  the  world    Chap. 
 
 XXVI, 
 was  not  made  by  the  First  God,  but  by  a  certain  power  far  — T-p^ 
 
 separated  and  distant  from  the  Royalty  which  is  above  all, 
 and  which  knows  not  the  God  who  is  over  all.  And  he  added 
 that  Jesus  was  not  born  of  a  virgin  (for  that  seemed  to  him  im- 
 possible), but  was  the  son  of  Joseph  and  Mary,  like  all  other 
 men,  and  had  more  power  than  men  in  justice,  prudence  and 
 wisdom.  And  that  after  his  Baptism  there  descended  on 
 him  from  that  Royalty  which  is  above  all,  Christ  in  the 
 figure  of  a  Dove,  and  that  he  then  declared  the  unknown 
 Father,  and  did  mighty  works,  but  that  in  the  end  Christ 
 again  soared  back  from  Jesus,  and  that  Jesus  suffered  and  rose 
 again,  but  Christ  remained  impassible,  as  being  spiritual. 
 
 But  those  who  are  called  Ebionites  agree  indeed  that  the  §  2. 
 world  was  made  by  God,  but  in  the  opinions  which  relate 
 to  the  Lord  they  do  not  hold  with  Cerinthus  and  Carpocrates. 
 But  the  only  Gospel  they  use  is  that  according  to  Matthew ; 
 and  they  reject  the  Apostle  Paul,  calling  him  an  Apostate 
 from  the  Law.     And  the  prophetic  writings  they  try  to  ex- 
 
 *  Exterminavit :  answers  to  e^TjiraTrjae,  c.  xiii.  2. 
 
78         Nlcolaitans.     Gerdoii.     Marclon  mutilates  Holy 
 
 Book  1.  plain  witli  peculiar  accuracy  :  and  tliey  are  circumcised^  and 
 persevere  in  tlie  customs  wliicli  belong  to  tlie  Law,  and 
 in  a  Jewish  mode  of  life  :  even  to  tlie  worshipping  of  Jeru- 
 salem, as  though  it  were  the  House  of  God. 
 
 §  3.  But  the  Nicolaitans  have  for  their  Master  Nicolaus,  one 
 of  the  seven  who  were  first  ordained  to  the  Diaconate  by  the 
 Apostles:  and  they  live  as  though  things  were  indifferent. 
 However  the  Apocalypse  of  John  declares  most  fully  what 
 they  are,  teaching  as  they  do  that  it  is  indifferent  whether 
 or  no  one  commit  adultery  and  eat  idol  sacrifices.  Where- 
 Rev.  ii.  G.  fore  Concerning  them  too  the  Word  said.  But  this  tlioii 
 hast,  that  thou  hatest  the  deeds  of  the  Nicolaitans ,  which  I 
 also  hate. 
 S^y\j       ^^®  Cerdon  too,  taking  his  beginning  from  Simon  and 
 
 T^  his  set,  sojourned  in  Rome  under  Hyginus,  who  occupied 
 the  ninth  place  in  the  Episcopal  succession  from  the  Apostles, 
 and  taught  that  the  God  proclaimed  by  the  Law  and  the 
 Prophets  is  not  the  Father  of  our  Lord  Jesus  Christ,  the  one 
 being  revealed,  the  other  unknown:  the  one  again  being  Just, 
 the  other  Good. 
 
 §  2.  And  Marcion    of  Pontus    came    in  his  place,  and   ex- 
 
 tended his  school,  shamelessly  blaspheming  Him  Who  is  de- 
 clared God  by  the  Law  and  the  Prophets  :  affirming  Him  to 
 be  an  evil-doer,  and  fond  of  wars,  and  inconstant  also  in  His 
 judgment,  and  contrary  to  Himself:  and  as  for  Jesus,  that 
 He  came  from  that  Father  who  is  above  the  God  who  made 
 the  world,  into  Judcea  in  the  time  of  Pontius  Pilate  the 
 Governor,  who  was  Tiberius  Co3sar's  Procurator,  and  was 
 manifest  in  human  form  to  the  inhabitants  of  Judeea,  to  do 
 away  the  Prophets  and  the  Law  and  all  the  works  of 
 that  God  who  made  the  world,  whom  he  also  calls  Ruler  of 
 
 Cosmo-  \j]^Q  world  ^.  And  moreover,  mutilating  the  GosjdoI  according 
 to  St.  Luke,  and  taking  away  all  that  is  written  of  our 
 Lord^s  Birth,  and  much  also  from  the  doctrine  of  our  Lord^s 
 discourses,  wherein  it  is  most  plainly  written  how  our  Lord 
 confessed  the  Maker  of  this  world  to  be  His  Father :  he 
 persuaded  his  disciples  that  he  was  himself  more  trustworthy 
 than  the  Apostles  who  delivered  the  Gospel :  while  he  was 
 
 cratorem. 
 
Scri2Jtu7'e,  and  reverses  God's  Judgements.  79 
 
 putting  into  their  hands  not  the  Gospel  but  a  small  portion  of 
 it.  And  in  like  wise  the  Epistles  of  the  Apostle  Paul  too  were 
 mutilated  by  liim^  by  taking  out  whatever  is  plainly  spoken 
 by  the  Apostle  of  the  God  Who  made  the  world,  how  that 
 He  is  the  Father  of  our  Lord  Jesus  Christ ;  and  whatsoever 
 out  of  the  prophetic  writings  the  Apostle  hath  quoted  in 
 his  teaching,  as  predictive  of  the  coming  of  the  Lord. 
 
 And  salvation  he  says  will  be  of  our  souls  only,  those  §  3. 
 souls  which  have  learned  his  doctrine ;  but  the  body,  be- 
 cause forsooth  it  is  taken  from  the  earth,  cannot  possibly 
 partake  of  salvation.  And  over  and  above  his  blasphemy 
 against  God,  he  added  this  also,  truly  taking  to  him  the 
 mouth  of  the  Devil,  and  saying  every  thing  contrary  to  the 
 truth :  That  Cain,  and  the  like  of  him,  and  the  Sodomites, 
 and  Egy]3tians,  and  the  like  of  them,  and  in  a  word  all  the 
 nations  which  had  walked  in  a  medley  of  all  kinds  of  mis- 
 chief, were  saved  by  the  Lord,  upon  His  going  down  into 
 Hell,  and  their  running  to  meet  Him ;  and  that  He  received 
 them  into  His  Kingdom;  while  Abel  and  Enoch  and  Noe 
 and  the  other  righteous  men,  and  those  who  belonged  to 
 the  Patriarch  Abraham,  with  all  the  Prophets,  and  such  as 
 pleased  God,  did  not  partake  of  salvation  :  so  the  serpent 
 which  was  in  Marcion  proclaimed.  For,  saith  he,  because 
 they  knew  that  their  God  was  always  tempting  them,  they 
 suspected  Him  of  temjjting  them  then,  and  accordingly  did 
 not  hasten  to  Jesus,  nor  believe  His  preaching :  and  there- 
 fore, he  said,  their  souls  remained  in  Hell. 
 
 But  him  indeed, — because  he  alone  dared  openly  both  to  §  4. 
 mutilate  the  Scriptures,  and  to  revile  God  more  shamelessly 
 than  all  others, — we  will  refute  in  a  separate  place,  convict- 
 ing him  out  of  his  own  writings  :  and  by  those  discourses 
 of  our  Lord  and  the  Apostle,  which  are  retained  by  him, 
 we  will  by  God-'s  help  effect  his  overthrow.  But  we  were 
 obliged  to  mention  him  now,  that  thou  mightest  know  of  all 
 who  in  any  way  adulterate  the  truth,  and  damage  the  preach- 
 ing of  the  Church,  how  that  they  are  disciples  and  successors 
 of  Simon  the  sorcerer  of  Samaria.  Although  in  order  to  se- 
 duce others  they  profess  not  their  mast^r^s  name,  yet  they 
 
80     The  GonUuent ;  Tatian,  renegade  disciple  of  S.Justin. 
 
 Book  1.  teacli  liis  opinion.  Holding  fortli  the  Name  of  Christ  Jesus 
 as  an  allurement^  while  in  various  ways  they  bring  in  Simon^s 
 impiety,  they  destroy  many,  by  the  good  Name  foully  cor- 
 rupting their  views,  and  by  the  sweetness  and  glory  of  that 
 Name  holding  out  to  them  the  bitter  and  malignant  venom 
 of  the  Serpent,  the  beginner  of  apostasy. 
 
 ^,9"^r.        Now  from  these  who  have  been  mentioned  many  off- 
 XXVIII.  .  .  .      -^ 
 
 X  J  shoots  of  many  heresies  have  in  course  of  time  arisen ;  be- 
 cause many  of  them,  yea  all,  desire  to  be  teachers ;  and  set 
 themselves  to  withdraw  from  the  sect  in  which  they  were, 
 and  to  teach  in  a  new  way,  forming  one  doctrine  out  of  one 
 opinion,  and  another  out  of  another;  still  proclaiming 
 themselves  the  inventors  of  whatever  notion  they  have  put 
 together.  To  give  an  example :  from  Saturninus  and  Mar- 
 cion  those  who  are  called  The  Continent  preached  absti- 
 nence from  marriage,  setting  at  nought  God's  original  for- 
 mation, and  tacitly  blaming  Him  Who  made  male  and 
 female  for  the  generation  of  men.  And  they  brought  in 
 abstinence  from  the  things  which  are  called  among  them 
 animate,  behaving  themselves  unthankfully  to  God  Who 
 made  all.  And  they  deny  the  salvation  of  the  first  Man. 
 And  this  has  even  now  been  invented  among  them,  one 
 Tatian  having  in  the  first  instance  brought  in  that  blas- 
 phemy :  who  having  been  a  hearer  of  Justin,  as  long  as  he 
 was  with  him  uttered  nothing  of  the  kind,  but  after  his 
 martyrdom  falling  away  from  the  Church,  elated  and  puffed 
 up  with  the  conceit  of  being  a  teacher,  did  as  one  excelling 
 all  others  establish  for  himself  a  school  with  a  peculiar 
 stamp  :  like  Valentinus'  people,  making  out  a  mythology  of 
 certain  invisible  ^ons ;  like  Marcion  and  Saturninus,  de- 
 nouncing marriage,  as  corruption  and  fornication ;  but  his 
 denial  of  Adam's  salvation  he  invented  of  himself. 
 §  2.  But  others  again,  taking  their  hint  from  Basilides  and 
 Carpocrates,  have  brought  in  indiscriminate  concubinage, 
 and  polygamy,  and  carelessness  about  eating  things  offered  to 
 idols ;  saying  that  God  dotli  not  greatly  regard  these  things. 
 To  be  short,  there  is  no  counting  the  number  of  those  who 
 in  one  way  and  another  have  fallen  away  from  the  truth. 
 
Others^  inventions.     An  JSon  and  Us  Spirit  Barhdo.    81 
 
 And  besides  these,  from  among  tliose  wliom  we  have  be-  yxtx 
 fore  mentioned  as  followers  of  Simon,  a  multitude  of  Gnos-  §  j, 
 tics  hatli  arisen,  and  tliey  have  she^vn  themselves  like 
 mushrooms  from  the  ground :  whose  opinions,  the  chief 
 among  them,  we  proceed  to  state.  Some  of  them  suppose 
 a  certain  ^on,  undecaying,  with  a  virgin  Spirit,  whom  they 
 name  Barbelo.  And  they  say  that  he  hath  a  ^  certain  Father 
 who  may  not  be  named ;  and  that  He  was  fain  to  manifest 
 Himself  to  the  said  Barbelo.  And  that  Thought  came 
 forth  and  stood  before  Him,  and  asked  Foreknowledge. 
 And  Foreknowledge  also  having  come  forth,  again  upon  their 
 petition  came  forth  Incorruption ;  then  afterwards  Life 
 Eternal :  in  all  whom  Barbelo  rejoicing,  and  growing  ^  in 
 greatness  and  delighted  with  her  conception  ^  produced  be- 
 sides it  a  Light  like  unto  it.  Her  they  affirm  to  be  the 
 beginning  of  enlightening  and  of  production  to  all  things. 
 And  that  the  Father  seeing  this  Light,  anointed  it  with  His 
 mercy  to  make  it  perfect.  And  this,  they  say,  is  Christ : 
 who  again  requests,  as  they  say,  that  Mind  may  be  given 
 to  help  Him ;  and  there  came  forth  Mind.  And  after  these 
 the  Father  sends  forth  the  Word.  And  conjunctions  are 
 to  be  made  of  Thought  and  the  Word,  and  of  Incorruption 
 and  Christ ;  and  immortal  Life  too  is  conjoined  unto  Will, 
 and  Mind  unto  Foreknowledge.  And  these  were  magnify- 
 ing the  Great  Light,  and  Barbelo. 
 
 Then  afterwards,  of  Mind  and  the  Word  they  say  was  sent  v  ^• 
 forth  the  Self-Begotten,  to  represent  the  Great  Light;  and 
 that  he  was  highly  honoured,  and  all  things  made  subject 
 unto  him.  And  that  Truth  was  sent  out  with  him,  and  that 
 there  is  a  conjugation  of  the  Self-Begotten  and  of  Truth. 
 And  from  the  Light  which  is  Christ,  and  Incorruption,  four 
 luminaries  were  sent  forth  to  wait  upon  the  Self-Begotten : 
 and  that  from  Will,  again,  and  Life  Everlasting  four  such 
 processes  took  place,  to  minister  under  the  four  Luminaries  : 
 the  fruit  of  which  they  name,  Grace,  Free-will,  Understand- 
 ing, Prudence.     And  that  Grace  for  its  part  was  conjoined 
 
 b  "Ubi"  Lat.  which  seems  not  to  make     here  translated, 
 sense:  perhaps  the  Gr.  ov  should  have      ^  "prospicientem"forte"proficientem." 
 been   rendered  "  Ciyus,"   and   so   it   is      ^  I.  e.,  with  Thought, 
 
 G 
 
82        Adamant.     Knowledije.     Ljiwrance's  evil  brood . 
 
 Book  1.  witli  the  great  and  first  Luminary ;  and  this  tliey  will  have 
 to  be  the  Saviour^  and  call  him  Harmogenes ;  but  Free-will 
 with  the  second^  whom  also  they  name  Eaguel :  and  Under- 
 standing with  the  third  Luminary,  whom  they  name  David ; 
 and  Prudence  with  the  fourth  which  they  name  Eleleth. 
 
 §  3.  All  things  then  being  thus  established,  in  addition  to 
 these  the  Self-Begotten  produces  a  Perfect  and  True  Man, 
 whom  they  also  call  Adamant,  because  he  is  neither  overcome 
 himself,  nor  those  from  whom  he  was  :  who  is  also  removed, 
 with  the  First  Light,  from  Harmogenes.  And  that  with 
 Man  was  produced  from  the  Self-Begotten  Perfect  Know- 
 ledge, and  was  joined  to  him  (whence  also  he  acknowledged 
 Him  That  is  above  all)  :  that  unconquered  might  also  was 
 given  him  of  the  Virginal  Spirit :  and  that  all  these  refresh 
 themselves  with  hymning  the  great  ^on.  And  hence  they 
 say  was  manifested  the  Mother,  the  Father,  the  Son  :  and 
 that  from  Man  and  Knowledge  was  born  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  Pr unices.  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  efibrt  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  they  say 
 was  the  First  Beginner,  the  framer  of  this  Creation :  and 
 they  relate  that  he  took  from  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  born,  the  Mother  Wisdom  fled  away 
 
Their  first  and  second  man  and  offspring  thereof.       83 
 
 in  sadness,  and  retired  into  tlie  higher  places,  and  becomes 
 to  those  who  number  it  from  below  a  Cycle  of  Eight.  She 
 therefore  departing,  that  he  thought  himself  alone,  and  said 
 accordingly,  I  am  a  Jealous  God,  and  there  is  none  beside  Me, 
 And  they  indeed  utter  such  lies. 
 
 But  others  again  utter  prodigious  things,  that  there  is  a  ^^Z' 
 kind  of  first  Light  in  the  Power  of  the  Deep,  blessed,  and  §  i. 
 incorruptible,  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  say 
 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  overfull  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  the  incorruptible 
 ^on.  And  that  this  moreover  is  the  true  and  holy  Church, 
 viz.,  the  summoning  which  took  place,  and  meeting,  and 
 uniting  of  the  father  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  from  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  male  and  female.  And  coming  down 
 just  as  it  was  upon  the  waters,  they  being*  immoveable,  it 
 moved  them  also,   dealing  wantonly  even  unto  the  lowest 
 
 G  2 
 
84  Progeny  from  overflow.  Further  generations.   Their  names. 
 
 Book  1.  depths ;  and  took  a  body  from  them.  For  that  to  the  light 
 imbuing  it  all  things  flowed  together,  and  cleaved  to  it,  and 
 hemmed  it  in  :  if  it  had  not  had  this,  it  would  perhaps  have 
 been  all  swallowed  up  and  drowned  by  the  Matter.  She 
 thus  being  bound  down  by  a  material  body,  and  depressed 
 greatly,  repented  after  a  while,  and  endeavoured  to  escape 
 the  waters,  and  ascend  to  her  mother ;  but  could  not  because 
 of  the  weight  of  the  surrounding  body.  And  being  in  great 
 distress,  she  devised  to  hide  the  light  which  was  from  above, 
 fearing  lest  it  also  should  be  damaged  by  the  inferior  Ele- 
 ments, as  she  herself  was.  And  having  received  power, 
 from  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  curtain,  and  framed  this  heaven  which  is 
 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  light, 
 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,  was  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  produced,  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  generated 
 a  son ;  of  the  fifth  a  sixth  son  they  say  was  generated,  and 
 of  the  sixth  a  seventh.  Thus  with  them  too  the  Hebdomad 
 was  complete,  the  Mother  having  the  eighth  place  :  and  as  in 
 birth,  so  also  in  worth  and  power  they  are  said  to  precede 
 each  other. 
 
 §  5.  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 
 these,  whether  Heavens,  or  Excellencies,  or  Virtues,  or  An- 
 
laldabaoth's  evil  progeny.     Wind  he  created.  85 
 
 gels^  or  Creators,,  they  add,  sit  in  order  in  Heaven,  according 
 to  tlieir  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  from 
 any  one :  moreover  also  Angels  and  Archangels  and  Vir- 
 tues and  Powers  and  Dominations.  WhicK  being  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 
 born  (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 
 father  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  and  God  and  none  is 
 above  me.  But  his  mother  hearing  cried  against  him, 
 "  Lie  not,  laldabaoth;  for  there  is  above  thee  the  father  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  us  make  man  after  our  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  father.  Wisdom  also  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  life,  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  Man,  deserting  his  makers. 
 
86     Their  Adam  and  Eve.     Their  serpent  and  his  lorogeny. 
 
 Book  1.  And  tliat  laldabaotli  in  envy  wanted  to  invent  a  way  of 
 ^  '•  spoiling  tlie  man  by  means  of  a  woman:  and  that  out  of 
 his  own  Conception  he  brought  a  woman_,  whom  that  Prunicos 
 receiving  invisibly  despoiled  of  all  virtue.  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  J  and  persuaded  Adam  to  eat  of  the  tree^  of  which 
 God  had  said  he  should  not  eat.  And  they  say  that 
 they  eating  knew  the  virtue  which  is  above  all^  and  departed 
 from  those  who  had  made  them.  And  that  Prunicos  seeing 
 that  they  are  overcome  even  by  their  own  work_,  uttered 
 great  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 
 woman,  she  too  sinned  in  adultery. 
 §  ^'  And  that  laldabaoth  because  of  the  obliviousness  which 
 surrounded  him,  not  even  regarding  all  this,  cast  Adam  and 
 Eve  out  of  Paradise,  because  they  had  transgressed  his  com- 
 mand. For  that  he  wanted  children  to  be  born  to  him  of 
 Eve,  and  obtained  it  not,  because  his  mother  in  all  things 
 opposed  him :  secretly  even  exhausting  Adam  and  Eve  of 
 the  Light  wherewith  they  were  imbued,  so  that  the  S]3irit 
 which  came  from  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 
 from  heaven  into  this  world,  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  daemons,  always  opposing  and  thwarting  the  race  of 
 
 \  man,  because  on  their  account  their  father  was  cast  down 
 
 §  9.         And  that  Adam  and  Eve  had,  at  first,  light  and  trans- 
 parent bodies,  and  in  a  manner  spiritual,  as  also  they  were 
 
Fables  of  Cain,  Seth,  Norea,  Noe,  Abraham :  seiyent's  names.  87 
 
 formed;  but  that  coming  Mtlier  tliey  degenerated  into 
 somewhat  darker  and  grosser  and  more  sluggish;  yea, 
 and  that  their  soul  was  relaxed  and  languid,  as  having 
 from  its  Maker  an  inspiration  merely  of  this  world  :  until 
 Prunicos  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  their 
 body  is  put  on  them  for  a  time :  and  that  they  found  also 
 food,  wisdom  shewing  them  the  way,  and  being  satisfied  had 
 knowledge  of  each  other,  and  begat  Cain  :  whom  the  outcast 
 serpent  with  his  sons  straightway  took  hold  of,  and  subver- 
 ted, and  filled  earthly  things  with  oblivion,  plunging  them  irt 
 folly  and  boldness :  so  that  he  by  killing  even  his  brother  Abel, 
 first  exhibited  jealousy  and  death.  After  whom  by  the  pro- 
 vidence of  Prunicos  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  Seven 
 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  laldabaoth  being  angry  with  men  for  not  wor-  §  10. 
 shipping  him  and  honouring  him  as  Father  and  God, 
 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 
 a  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  gave  them  a  law,  and  made  them  Jews;  from 
 among  whom  the  seven  Days  [or  Lights]    (whom  also  they 
 
88      ThcAj  dldnhitte  the  irrojjlicts  among  the  7.      Wisdom's 
 
 Book  1.  call  tlie  lioly  week)  cliose  out^,  even  eacli  one  of  tliem^  his 
 own  lierald  to  glorify  liim^  and  to  declare  him  as  God :  that 
 the  rest  also  hearing  their  praises  might  themselves  serve 
 those  who  were  declared  gods  by  the  Prophets. 
 §  ^  1  •  And  the  Prophets  they  thus  distribute  :  to  the  said  lalda- 
 baoth  Moses  belonged^  and  Jesus  the  son  of  Nave,  and 
 AmoSj  and  Abacuc  :  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,  Adoneus,  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,  AstaphsBus,  Esdras  and  Zephaniah.  Of  theso 
 then  every  one  is  glorifying  his  own  father  and  God.  And 
 that  wisdom  too  herself  spake  much  by  them  of  the  first  man 
 and  of  the  incorruptible  ^on,  and  of  that  Christ  which  is  on 
 high,  forewarning  and  reminding  men  of  the  incorruptible 
 Light,  and  of  the  first  maii,  and  of  the  descent  of  Christ : 
 whereupon  those  Princes  being  alarmed,  and  wondering  at 
 the  new  things  which  were  declared  by  the  Prophets,  Prunicos 
 brought  it  about  by  means  of  laldabaoth,  who  knew  not  what 
 he  was  doing,  that  two  productions  of  men  took  place,  the 
 one  of  the  barren  Elizabeth,  the  other  of  the  Virgin  Mary. 
 §  J  2.  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  that 
 he  descended  through  the  seven  heavens,  likening  him- 
 self to  their  sons;  and  gradually  drained  them  of  their 
 Power.  For  to  him  they  say  flowed  together  all  the  imbu- 
 ing Light :  and  that  Christ  coming  down  into  this  world. 
 
contrivance.     Their  fable  about  tJicir  Christ.  89 
 
 clotlied  first  Ms  sister  Wisdom^  and  both  rejoiced^  consoled 
 by  one  another :  and  this  they  define  to  be  the  meaning  of 
 the  Bridegroom  and  Bride.  And  that  Jesus  as  being  born 
 of  a  Virgin  by*  the  working  of  God,  was  wiser,,  and  purer, 
 and  more  righteous  than  all  men  :  that  Christ  conjoined  with 
 Wisdom  descended,  and  so  was  made  Jesus  Christ. 
 
 Many  therefore  of  His  disciples,  they  say,  knew  not  of  §  13. 
 Christ^s  descending  on  him ;  but  that  when  Christ  descended 
 on  Jesus,  then  he  began  to  do  mighty  works,  and  to  heal, 
 and  to  proclaim  the  unknown  Father,  and  to  profess  himself 
 openly  the  son  of  the  first  man.  Whereupon  the  Princes 
 being  angry,  and  the  Father  of  Jesus,  took  measures  to  slay 
 him :  and  at  the  very  point  of  his  being  brought  before 
 them,  Christ  himself,  with  Wisdom,  they  say,  departed  to  the 
 incorruptible  ^on,  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  the  disciples 
 seeing  that  he  had  risen  again,  knew  him  not :  nay,  nor  that 
 Jesus  himself,  on  whose  account  he  rose  from  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  ^/L^°^-^^' 
 the  Kingdom  of  God, 
 
 And  they  would  fain  prove  the  descent  and  ascension  of  §  14. 
 Christ  by  this,  that  neither  before  His  Baptism  nor  after 
 His  Eesurrection  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  Resurrection  eighteen  months, 
 and  when  the  spiritual  faculty  came  down  upon  him  he 
 learnt  that  which  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  father  lalda- 
 baoth,  in  order  that  he  may  receive  to  Himself  the  souls  of 
 
90  Esau,  Korah,  Sodom  they  own  as  hinsmen.  Judas'  gos^Jel. 
 
 Book  1.  ttose  wlio  have  known  them,  after  tlieir  putting  oflP  their 
 worldly  flesh,  enriching  himself,  his  father  not  knowing,  nay 
 not  even  seeing  him :  so  that  in  such  measure  as  Jesus  enriches 
 himself  with  holy  souls,  in  the  same  his  father  is  made  a  loser 
 and  degraded,  his  power  being  drawn  away  from  him  by 
 those  souls.  For  that  now  he  will  no  longer  have  holy  souls, 
 to  send  back  again  into  the  low  world,  but  only  those  which 
 are  of  his  substance,  that  is,  of  his  breathing  into  men. 
 And  that  the  consummation  will  be  when  the  whole  of  the 
 spirit  of  light  with  which  things  are  imbued  is  gathered  in 
 and  caught  away  into  the  Incorruptible  ^on. 
 §  15.  Such  are  the  opinions  which  they  maintain  :  from  which, 
 as  from  the  Lernaean  Hydra,  a  many  headed  wild  beast  has 
 been  generated  out  of  the  School  of  Valentinus.  For  some 
 say  that  Wisdom  herself  was  made  a  serpent;  and  was  there- 
 fore contrary  to  the  maker  of  Adam,  and  introduced  know- 
 ledge among  men ;  and  that  therefore  the  serpent  is  called 
 wiser  than  all.  As  also  because  of  the  arrangement  of  our 
 entrails,  through  which  food  is  introduced;  they  having 
 that  kind  of  figure  to  indicate  a  hidden  substance  in  us,  apt 
 to  produce  the  form  of  a  serpent. 
 
 XXX*!        And  others   again  say  that  Cain  is    from  that   higher 
 
 "^§"17"  princely  nature ;  and  Esau,  and  Core,  and  the  Sodomites, 
 and  all  such  they  own  for  kinsmen :  and  therefore  they  be- 
 ing warred  against  by  the  Creator,  none  of  them,  they  say, 
 is  ill  received.  For  whatsoever  in  them  was  her  own,  and 
 of  her.  Wisdom  kept  snatching  away  to  herself.  And  these 
 things  they  say  were  accurately  known  to  Judas  the  trai- 
 tor, and  that  he  alone  above  all  the  rest  being  aware  of  the 
 truth,  accomplished  the  mystery  of  betrayal :  and  by  him 
 they  say  that  all  things  both  earthly  and  heavenly  are  dis- 
 solved. And  they  allege  a  forgery  to  this  effect,  calling 
 it  Judas'  Gospel. 
 §  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 
 
 75^76^^  than  by  passing  through  all  deeds  ;  as  Carpocrates  too  said. 
 
Tliey  invoice  had  sjnrits  ;  are  to  he  pitied.  91 
 
 And  tliat  in  every  sin  and  base  work  an  Angel  is  present ; 
 and  that  he  who  does  it  ventures  on  such  daring  and  brings 
 in  his  uncleanness  (which  thing  is  an  ingredient  in  such 
 doings)  in  the  name  of  an  Angel,  and  says,  "  0  thou  Angel, 
 I  make  use  of  thy  work  :  O  thou  Power/^  (naming  it)  "  I 
 fulfil  thine  operation.^^  And  that  this  is  perfect  knowledge, 
 to  pass  without  fear  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 
 Valentinus,  according  to  the  shewing  of  their  opinions 
 and  maxims  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  fables  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  §  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  sepa- 
 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 
 
 e  Poenitentiam  agentes.    The  Trans-    native  rendering.  E. 
 lator  gave  also  "  repenting"  as  an  alter-        ^  See  Judges  xv.  and  Supra  c.  viii.  §  I. 
 
92  Their  overthrow  not  hard. 
 
 Look  1.  and  kill  tliat  wasteful  monster :  So  we  too,  now  tliat  we 
 have  brought  their  secrets  into  the  light,  and  the  mysteries 
 which  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  uncouth  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 
 ability,  speaking  against  them  all,  in  the  next  book.  For 
 our  statement  runs  to  a  great  length,  as  thou  seest.  And 
 we  will  also  furnish  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. 
 
 PREFACE. 
 
 As  to  the  first  Book  wliicli  precedes  ttis,  detecting  tlie  §  1. 
 knowledge  falsely  so  called ;  we  have  therein  proved  to  thee,  ution  of 
 dearly  beloved,  concerning  the  imposture  of  the  Valentinians,  the  First 
 that  it  hath  been  devised  by  them  in  manifold  and  contradic- 
 tory ways.  We  have  also  set  forth  the  opinions  of  such  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  diligently :  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  difierences,  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  God,  the  Creator, 
 
94  God  made  all  things  of  His  own  Will,  Himself  without  limit, 
 
 Book  2.  and  tliat  He  is  not  tlie  offspring  of  Defect^  and  that  neither 
 above  Him  nor  after  Him  is  any  tiling. 
 §  2.         Bnt  in  this  Book  we  will  establish  what  our  own  case 
 of^ti?^     requires^  and  what  the  time  permits :  and  we  will  overthrow 
 Second     ^he  wholo  of  their  Rule  by  its  principal  heads  :  and  accord- 
 Theab-    ingly,  this  our  work  being  a  detection  and  subversion  of 
 the  Va-     their  view,  we  have  given  that  title  to  the  writing  which 
 Tenets!"   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, 
 §  1-     from  God  the  Artificer  and  Maker  of  Heaven  and  earth, 
 per  Divi-  and  of  all  things  that  are  therein ;  Whom  they  blaspheming 
 Creator  ^^  Call  the   offspring  of  Defect :    and  to   shew  that   neither 
 fcfahfst      above    Him   nor   after  Him  is  any  thing :    and   that   not 
 theValen-  ixioved  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 
 Proved  ex  ^ulness,  or  Beginning,  or  Power,  or  any  other  God :  since 
 from  the   Grod,  the  Fulness  of  all  these  things,  must  contain  them  all 
 roma  or    in  infinite  space,  and  Himself  be  contained  by  none  ?     But 
 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  God  over 
 all,  so  much  as  they  say  is  without  Him.     But  that  which 
 is  deficient,  and  is  parted  off  from  something,  is  not  the 
 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  parts  below.  He 
 will  have  also  a  beginning  towards  the  parts  above.     And 
 in  like  manner  on  the  other  sides  too  this  must  of  absolute 
 necessity  befal  Him,  and  He  must  be  comprehended,  and 
 limited  and  inclosed  by  those  who  are  without.     For  that 
 
 Fuhiess. 
 
since  evevijtldng  Uinlted  has  a  greater  tlian  it.  95 
 
 wliicli  is  His  limit  downwards  necessarily  must  in  every  way 
 circumscribe  and  surround  Him  Who  is  limited  thereby. 
 Yea_,  by  tlieir  account^  the  Father  of  all  (whom  forsooth 
 they  call  also  the  First  of  Beings  and  of  Principles),  with 
 the  Fulness  they  talk  of,  and  Marcion^s  "  good  God,"  will 
 have  a  position  in  something,  and  will  be  inclosed,  and 
 surrounded  externally  by  some  other  principle;  which 
 must  needs  be  greater  than  it,  since  that  which  contains  is 
 greater  than  the  thing  contained.  Now  that  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  comprehended  ; — (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  these  two,  i.  e.,  the  Pleroma,  and  that  which  is 
 without  it,  must  be  indefinitely  distant  and  parted  ofi*  from 
 one  another.  But  if  they  affirm  this  latter,  there  will  be 
 some  third  thing,  which  parts  oflP  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  Either  One  God  or  chaos. 
 
 Book  2.  tliaii  is,  must  fall  into  tliat  wliicli  is  not,  and  depart  from 
 
 tlie  true  God. 
 
 §  4.         And  all  tliis  suits  equally  well  for  a  reply  to  Mar  clones 
 
 The  doc-  gg^^  r^]gQ^     YoY  his  two  Gods  also  will  be  compreliended  and 
 
 more  than  circumscribed  by  an  indefinite   interval,  separating^  tliem 
 
 one  Prin-  ^  -,*■,.■..  ,  t      •  • 
 
 ciple  one  from  another :  And  m  this  way  we  must  needs  imagme 
 min?  *  ^  in  every  direction  many  Gods  parted  by  an  indefinite  inter- 
 sta^or^  val,  having  as  towards  each  other  both  beginnings  and  ter- 
 rest.  minations;  and  by  the  argument  by  which  they  try  to 
 shew  that  there  is  some  Pleroma  or  God  above  the  Framer 
 of  Heaven  and  Earth,  by  use  of  that  same  argument  one 
 may  make  out,  that  above  the  Pleroma  there  is  another 
 Pleroma,  and  above  that  again  another,  and  above  the  Deep 
 another  Ocean  of  Godhead,  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  Pleromata  and  other  Deeps,  and  no- 
 where at  any  time  to  stay  themselves,  ever  seeking  fresh 
 ones  besides  those  which  have  been  mentioned.  And  it  will 
 be  uncertain,  whether  these  parts,  whereabouts  we  are,  are 
 below,  or  whether  the  same  be  the  higher  regions,  the  parts 
 which  they  call  Above,  whether  they  be  above  or  below  : 
 so  will  there  be  nothing  stationary  nor  fixed  to  limit  our 
 conception,  but  it  will  be  forced  to  go  forth  among  immense 
 worlds  and  indefinite  Gods. 
 §  5.  Moreover,  such  being  the  case,  each  God  will  be  con- 
 tent with  his  own,  and  will  not  be  busy  about  what  is 
 PoPthe  ^^^^t^^^i'^s  :  else  will  he  be  unjust,  and  greedy,  and  ceasing  to 
 ism,  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  Gods,  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 
 
 It  tends 
 througl 
 
God  made  the  ivorld.  97 
 
 compreliended  by  something  else  wliich  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  God.  For  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  must  needs  end  in  Atheism. 
 
 But  they  who  say  that  the  world  was  framed  by  Angels,  Chap.II. 
 or  by  some  other  fabricator  thereof  contrary  to  His  mind  ^, ^  ^'  , 
 Who  is  Father  above  all :  sin  first  in  the  mere  circumstance  could  not 
 of  affirming  such  and  so  great  a  creation  to  have  been  wrought  by  Angels 
 by  Angels,  contrary  to  the  will  of  the  First  God.     As  though  God's^^ 
 Angels  were  more  powerful  than  God,  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  ! 
 
 Moreover,  let  them  in  the  next  place  tell  us,  whether  these     ^  « 
 things  were  framed  in  the  regions  which  are  comprehended  Such  a 
 by  Him,  and  are  His  own ;  or  in  regions  not  His  own,  and  involves 
 situated  without  Him.    But  if  they  say,  without  Him ;  all  the  Absurdi- 
 above-mentioned  absurdities  will  iust  as  much  stand  in  their  ^^^  before 
 
 exposed. 
 
 way,  and  the  First  God  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  regionSj^  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-  §  3. 
 sent  and  knowledge,  as  some  think :  no  longer  will  the  d^nof  in- 
 Angels,  nor  any  Artificer  of  the  World  be  the  cause  of  this  fte"cSa. 
 work,  but  the  Will  of  God.  For  if  there  be  a  Framer  of  the  tors  gives 
 World,  He  Himself  made  the  Angels,  or  however  was  Him-  Doctrine 
 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  p[es."' 
 
 H 
 
98  God  the  First  Origin  of  all. 
 
 Book  2.  causes  of  its  formation.  Though  they  say  that  the  Angels 
 or  the  Artificer  of  the  world  were  made  by  a  long  succession 
 downwards  from  the  First  Father,,  as  Basil  ides  says  :  never- 
 theless the  real  cause  of  the  things  that  were  made  will  be 
 
 1  recurret  traced  back  ^  as  a  stream  even  to  Him  from  Whom  that  kind 
 of  succession  emanated  :  as  the  success  of  a  war  is  referred 
 to  the  King  who  provided  those  things  which  are  the  cause 
 of  the  victory;  and  as  the  founding  of  any  state^  or  of  any 
 work^  is  referred  to  him  who  provided  the  means  for  the  ac- 
 
 suui  "  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  that  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 
 
 Doctrine   beguiling  to  those  who  know  not  God,  and  liken  Him  to 
 
 iionr^'  ^^^^  ^^^^  ^^G  poor,  and  who  cannot  immediately  make  any 
 thing  out  of  what  is  at  hand,  but  need  many  tools  for  their 
 manufacture  :  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  produjctions,  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;  giving  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  earthborn, 
 to  all  becoming  their  quality.  All  things  moreover  which 
 were  made,  He  made  by  His  unweariable  Word. 
 
We  must  look  to  GolVs  holy  ivord  not  to  lieretics.       99 
 
 For  this  is  proper  to  the  transcendent  excellency  of  God^  not     §  5. 
 to  need  other  instruments  for  the  creation  of  the  things  which  ff  wf/"^' 
 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!  Johni. 
 things  were  made  hij  Rim,  and  without  Him  luas  nothing  made.  ^' 
 Now  the  word  All  comprehends  this  world  also  of  ours. 
 Wherefore  this  too  was  made  by  His  Word,,  as  the  Book  of 
 Genesis  saith^  that  all  that  we  are  concerned  with^  God  made 
 by  His  own  Word.     In  like  manner  David  too  expresses  it : 
 For  He  spahe  and  they  ivere  made  ;  He  commanded  and  they  ^^:  ... 
 
 cxlviii   5 
 
 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 
 hordj  and  Moses  God's  faithful  Servant  and  the  Prophet  ? 
 Who  also  in  the  first  place  related  the  birth  of  the  world, 
 saying,  Li  the  heg inning  God  created  the  Heaven  and  the  Gen.  i.  i. 
 EartJi ;  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       <•  ^ 
 
 &  o. 
 Paul  also  the  Apostle  hath  said  it :  There  is  one  God,  the  Fa-  Eph.  iv. 
 
 ther,  JVJio  is  above  all  things,  and  through  all  things,  and  in 
 
 all  of  us.     We  have  now  indeed  shewn  that  there  is  one  God  : 
 
 and  from  the  same  Apostles  and  from  our  Lord's  discourses 
 
 we  will  further  shew  it.     For  what  sort  of  thing  is  it,  leaving 
 
 the  words  of  the  Prophets,  and  our  Lord,  and  the  Apostles^ 
 
 to  regard  these  who  say  nothing  that  is  wholesome  ! 
 
 Wherefore  the  Deep  which  they  talk  of  is  a  thing  incon-    Chap. 
 
 gruous  ^;  as  is  also    this  man's  ^  Pleroma,   and  Marcion's  -  l^l' 
 
 God :  if  at  least,  as  they  say,  it  hath  without  itself  somewhat  Absurdi- 
 
 which  is  a  base  to  it,  which  they  call  Void,  and  Shadow :  Theory  of 
 
 and  this  void  is  proved  greater  than  their  Pleroma.     And  ur^e^^pig 
 
 this  statement  again  is  incongruous — that  while  it  contains  roma.and 
 
 all  within  itself,  yet  something  else  was  the  artificer  of  the 
 
 Creation.     For  they  must  necessarily  confess  that  there  is 
 
 something  void  and  without  form,  wherein  was  made  this  now 
 
 existing  Universe,  beneath  the  spiritual  Pleroma :  and  that 
 
 *  instabilis,  aaixXTaros.  *»  i.  e.  Valentinus's. 
 
 h2 
 
1 00       The  world  made  according  to  the  Mind  of  God. 
 
 Book  2.  tliis  Space  witliout  form,  was  left  by  liim  on  purpose,  the 
 First  Father  either  knowing  or  not  knowing  what  would  take 
 place  in  it.     And  if  indeed  He  was  ignorant,  God  will  of 
 course  not  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  was  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 
 my  whfc'h  ^y  ^iiother :  for  at  one  and  the  same  moment  did  God  con- 
 it  involves  ceive  it  in  His  mind,  and  that  was  wrouo^ht  which  He  had 
 
 touching  _  ^  o 
 
 the  Su-     mentally  conceived.     It  not  being  even  possible  for  one  to 
 
 Being.  conceive  in  his  mind  and  for  another  to  make  what  the  first 
 had  so  conceived.  But  God  conceived  the  world  in  the  way 
 supposed  by  these  Heretics,  either  eternal,  or  temporal : 
 both  of  which  is  incredible.  If  however  He  had  conceived 
 it  in  His  mind  to  be  Eternal  and  spiritual,  and  an  object  of 
 contemplation,  such  also  would  it  have  been  made.  But 
 being  such  as  it  is,  the  Being  Who  made  it  such  was  of 
 course  the  same  Who  had  conceived  it  such  in  His  mind. 
 Or  with  the  cognizance  of  the  Father  that  Being  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- 
 ceived 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.  For  accord- 
 ing to  them  we  shall  have  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  conceived  things  in  His  mind,  such  also  were  they  made. 
 
 Ch^p.         yj^q  jj^r^y  then  inquire  into  the  cause  of  the  Divine  ar- 
 X  1^     rangement  of  which  we  have  been  speaking,  but  we  may 
 
 The  The-  not  attribute  to  another  the  framinof  of  the  world :  and  we 
 
 cry  of  a  ^ 
 
 Void  fur-  are  to  say,  that  God  prepared  all  things  beforehand  that 
 
 tll6r   GX 
 
 posed;  '    they  might  come  into  being  as  they  actually  did;  but  we 
 
Their  Void  voids  tliGir  whole  scheme.  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  the  same,  it  resembles  Him  from  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  ^ons,  as  brothers  of  The  Void, 
 must  have  their  substance  also  void. — If  on  the  other  hand 
 it  be  no  emanation,  it  is  self-born  and  self-begotten,  and 
 equal  in  time  to  that  Deep  the  Father  of  all  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- 
 born  and  self-begotten. — But  now  if  that  which  emanates 
 be  Void,  the  Producer  of  it  too,  Valentinus,  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  Valen- 
 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-     x  2. 
 ther  of  all  contains  all  things,  and  that  there  is  nothing  as  also 
 without  the  Pleroma   (for  else  He  must  of  absolute  neces-  necessary 
 sity  have  limits,  and  be  compassed  about  by  some  greater  Creation. 
 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  Pleroma,  or  in  the  parts  comprehended  by 
 the  Father,  are  themselves  comprehended  by  that  Unspeak- 
 able Greatness,  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        Permitting  defect  in  creating  argues  weahiess. 
 
 Book  2.  and  permitting  some  otlier  to  create  or  produce^  in  Ms  own 
 regions^  contrary  to  his  own  mind  ?  A  thing  wliich.  would 
 bring  discredit  upon  the  whole  Pleroma^  seeing  that  He 
 might  have  cut  off  Defect  from  the  beginning,  and  all  the 
 emanations  which  took  their  origin  therefrom,  and  not  allow 
 things  to  receive  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.  Or  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  ? 
 
 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 
 pitied  men  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. 
 X  3^         Also  their  discourse  about  the  Shadow  and  the  Yoid  will  be 
 as  biem-  refuted,  (wherein  they  say  was  made  this  creation  which 
 Highest    we  belong  to),  if  all  this  took  place  in  the  regions  which 
 with         are  comprehended  by  the  Father.     For  if  they  suppose  that 
 andEmtf-  patcmal  light  of  theirs  to  be  such  as  to  have  the  power  of 
 tiness.      filling  all  things  and  enlightening    all  things  which  are 
 within  Him ;  how  could  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 
 
TJieir  Father  imperfect  if  lie  created  the  imperfect.    103 
 
 will  be  absolutely  necessary  then,  that  locally  witbin  tbe 
 Pleroma^  or  witbin  tbeir  Fatber  tbey  must  make  tbemselves 
 sometbing  void  and  sbapeless  and  dark,  wberein  were  made 
 wbatsoever  tbings  were  made.  Also  blame  will  fall  on  tbeir 
 Paternal  Ligbt,  as  tbougb  He  were  unable  to  enligbten  and 
 fill  tbe  parts  tbat  are  witbin  Him.  And  calling  it  all  Fruits 
 of  Defect,  and  tbe  Work  of  Error,  tbey  will  be  still  introduc- 
 ing defect  and  error  witbin  tbe  Pleroma,  and  into  tbe 
 bosom  of  tbe  Fatber. 
 
 Against  tbem  tberefore  wbo  maintain  tbat  tbis  world  was  Chap.V. 
 made  witbout   tbe    Pleroma,   or  under  "  tbe  good  God/^  r^^^  y^j 
 wbat  we  said  a  little  before  ^  is  appropriate  :   and  tbe  said  entinian 
 
 •  T      1     •     -r.     1  -nil  •  •  1       Theory  of 
 
 persons  witb  tbeir  ±  atber  will  be  shut  up  as  m  a  prison  by  Creation 
 tbat  wbicb  is  witbout  tbe  Pleroma :  in  wbicb  tbey  also  must  wSfer 
 of  necessity  terminate.  ^oseTt^" 
 
 But  tbose  wbo  say  tbat  witbin  tbe  reecions  comprebended  within  the 
 
 ^    ^      _     ^  1  .  n  T      1  .  11-  Pleroma, 
 
 of  tbe  i  atber  this  world  was  made  by  certain  otber  beings, 
 
 will  be  met  by  all  tbe  absurdities  and  incongruities  now 
 mentioned :  and  tbey  will  be  forced  eitber  to  own  tbat  all 
 tbat  is  witbin  tbe  Fatber  is  luminous,  and  full,  and  active ; 
 or  to  speak  ill  of  tbe  paternal  Ligbt,  as  not  being  able  to 
 enligbten  all  tbings ;  or  as  one  part,  so  tbe  wbole  of  tbeir 
 Pleroma  must  be  acknowledged  to  be  empty  and  disordered 
 and  dark.  And  all  otber  tbings  as  many  as  belong  to 
 creation,  tbey  speak  ill  of,  as  tbougb  tbey  were  but  for  a 
 time  "1,  or,  if  eternal,  were  made  of  matter.  Wbereas  tbey 
 must  be  free  from  all  censure,  being  witbin  tbe  Pleroma  and 
 in  tbe  Bosom  of  tbe  Fatber :  otberwise  tbe  censures  will 
 spread  in  like  manner  over  tbe  wbole  of  tbe  Pleroma. 
 
 And  tbeir  Cbrist  is  found  to  be  a  cause  of  ignorance.  For 
 by  tbeir  account,  be  baving  in  substance  formed  tbeir  Mo- 
 tber,  cast  ber  out  beyond  tbe  Pleroma,  i.  e.,  cutber  off  from 
 knowledge.  He  was  bimself  tberefore  tbe  cause  of  ignor- 
 ance in  ber,  wbo  cut  ber  off  from  knowledge.  How  tben 
 could  be,  tbe  very  same  person,  give  knowledge  to  tbe  otber 
 -^ons,  wbo  existed  before  bim,  wbile  to  bis  Motber  be  caused 
 
 c  in  c.  1.  "  quasi  temporalia  sint,  aut    aeterno- 
 
 •i  The  current  reading  here  scarce  makes  choica.  At  inaccusabilia  esse  oportet, 
 sense.    It  is  translated  as  though  it  stood    cum  sint "  &c. 
 
104  Their  meaning  of  witliin  and  without  aids  them  not. 
 
 Book  2.  ignorance.     For  lie  put  her  out  of  knowledge,  throwing  her 
 out  of  the  Pleroma. 
 §  2.         Yet  further :    if  the  phrases    "  within  and  without  the 
 or  with-    p^^^,Q^g^  >}  ^Ye  used  by  them,  as  some  of  themselves  say,  to 
 express  knowledge  and  ignorance;  because  he  who  is  in 
 knowledge  is  witliin  that  which  he  has  cognizance  of:  the 
 Saviour  Himself  (whom  they  affirm  to  be  all  things)  they 
 must  needs  allow  to  have  been  in  ignorance.     For  they  say 
 that  he,  having  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  ?     For  so  we,  being  without  the  borders  of  their 
 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 locally  without  the  Pleroma,  and  so  all  the  aforesaid 
 incongruities  will  confront  them ;  or  if  they  use  ''  within  " 
 in  the  sense  of  knowledge  and  '^  without ''  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. 
 ^  3,         Now  all  this  will  apply  in  like  manner  against  all  who 
 The  diffi-  affirm  the  world  to  have  been  made  either  by  Angels  or  by 
 abated  by  any  other  but  the  true  God.     For  the  fault  they  find  about 
 inter-       the  Fabricator  of  it,  and  about  the  things  which  were  made 
 Creatore    Diaterial  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  ?  by  the  con- 
 sent of  the  Father,  and  at  His  good  Pleasure.     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 
 
Tliey  introduce  a  mightier  than  their  God.  105 
 
 temporal,  and  among  incorruptible  things  corruptible,  and 
 among  tlie  things  of  truth,  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  leave,  is  mightier,  and  stronger,  and  more  sovereign  than 
 He.  Again  :  if  their  Father,  as  some  say,  permitted  without 
 approving  it ;  He  permitted  for  some  constraining  cause,  ei- 
 ther 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  first  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. 
 
 But  it  is  unmeet  to  say  that  He  who  is  God  over  all,  free  as     §  4. 
 He  is  and  independent,  was  a  slave  to  any  necessity,  so  as  Y^"^^^ 
 that  somewhat  should  exist  by  allowance  contrary  to  His  aFatahsm 
 decree  :  else  they  will  make  Necessity  greater  and  more  ab-  of  the 
 solute  than  God,  since  what  hath  more  power  is  before  all 
 in  dignity.     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  ofi"  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  fate,  displeased  with 
 what  is  done,  but  unable  to  do  anything  contrary  to  neces- 
 sity and  fate : — (like  the  Homeric  Jupiter,  who  says  upon 
 compulsion 
 
 For  willing,  when  I  gave,  was  I,  Iliad  iv. 
 
 And  yet  I  gave  unwillingly :) 
 
 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   ^yj  ^* 
 the  world  ignorant  of  the  First  God,  being  as  they  were  in  "^~j ',~ 
 
1C6     In  exorcism  all  things  acknowledge  GvtVs  Might. 
 
 Book  2.  His  own  regions,  and  creatures  of  His,  and  preserved  by 
 seuseThe  ^"^  ^     "^^  miglit  indeed  be  invisible  to  tbem,  by  reason  of 
 
 Angels     His  excellency,  but  unknown  He  could  in  no  wise  be,  by  rea- 
 must  .  ,  ,  . 
 
 know,  in   SOU  of  His  Providcnce.     Yea,  and  however  widely  they  might 
 
 ignorant    be  sepai'atod  from  Him  (as  they  say)  in  a  downward  line ; 
 
 of  God.    yg^^  jjjg  Dominion  being  spread  over  all,  they  must  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  Invisibility  and  Power  helps  all 
 
 greatly  to  realize  and  perceive  His  most  mighty  and  Al- 
 
 S.  Luke    mighty  excellence.     Wherefore,  although  no  man  hioweth 
 
 s'.Matt.    ^^^e  Father,  save  the  Son,  nor  the  Son,  save  the  Father,  and 
 
 ^^'  ^^*       those  to  whom  the  Son  hath  revealed  Him  ;  yet  thus  much  all 
 
 know,  the  reason  fixed  in  their  minds  acting  upon  them,  and 
 
 instructing  them  : — that  there  is  One  God,  the  Lord  of  all. 
 
 ^  2.  And  for  this  cause  all  things  submit,  when  appeal  is  made 
 
 Iroof^of    *^  *^®  ^^^*  High  and  Almighty  One  :  and  by  Invocation  of 
 
 their        Him,  even  before  our  Lord^s  Advent,  men  used  to  be  saved 
 
 know-         IIP  1  n        ' 
 
 ledge  in  both  trom  the  worst  of  spn-its,  and  from  all  kinds  of  dae- 
 mons, and  from  the  whole  apostate  Power.  Not  as  though 
 the  earthly  spirits  or  dgemons  had  seen  Him,  but  because 
 they  knew  of  the  existence  of  Him  Who  is  God  over  all,  the 
 Invocation  of  Whom  did  and  doth  cause  trembling  in  every 
 creature,  in  Principality,  and  Power,  and  every  inferior  Vir- 
 tue. Or  shall  we  say,  that  while  those  who  are  subject  to 
 the  Roman  Empire,  though  they  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  ?  And 
 they  are  all  subject  to  the  name  of  our  Lord,  thouo-h 
 of  course  they  have  not  seen  Him :  so  also  are  they 
 subject  to  the  appellation  e  of"  Him  Who  made  and  ordered 
 all,''  He  being  no  other  than  the  very  Creator  of  the  world. 
 
 «"Vocabulo."     The  Translator  gave     and  tvord  wfiicli  stands  for.  E. 
 as  alternative  renderings  Appellation  of 
 
In  S.  IrencBUs'  time  the  very  Jeivs  could  practise  it.      107 
 
 And  accordingly  tlie  Jews  even  to  this  day  expel  dasmons  cf. 
 by  this  very  form  of  address^,  because  all  things  fear,  when  ^^j  jy^  ® 
 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  althoua^h  they  Conse- 
 
 •^  "^  o  ,/   quent  ab- 
 
 had  not  seen  Him  Who  is  God  over  all,  yet  they  must  needs  surdity  of 
 have  been  aware  of  His  Power  and  Dominion.  For  it  will  oftheAu- 
 seem  ridiculous  indeed,  if  they  affirm  themselves  who  are  norance. 
 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  the  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  are 
 indeed  to  be  pitied,  affirming  that  he  in  so  extreme  madness 
 knew  neither  his  Mother,  nor  her  seed,  nor  the  Pleroma  of 
 the  ^ons,  nor  the  First  Father,  nor  what  his  own  handy- 
 works  were :  but  that  they  are  images  of  the  things  which 
 are  within  the  Pleroma,  the  Saviour  having  secretly  wrought 
 upon  him  that  they  should  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  Creation  — F~p~ 
 which  He  wrought  by  that  mother,  emitting  similitudes  and  So-called 
 images  of  the  things  above.     We  however  have  shewn  it  recirdis- 
 impossible  that  there  should  be  any  thing  without  the  Pie-  ^°^"^^^' 
 roma,  wherein  they  say  the  images  of  the  Beings  within  the  P- 15. 
 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,  and  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  didionour. 
 
 Book  2.  of  an  hoiiour  wliicli  once  was  not,  and  again  shall  not  be  ? 
 At  this  rate  we  make  out  the  Saviour  to  be  rather  a  seeker 
 of  vain  glory,  than  an  honourer  of  the  things  above.  For 
 what  honour  to  the  eternal  and  everlasting  things  are  those 
 which  are  temporal  ?  to  the  enduring,  those  which  pass  away  ? 
 to  the  incorruptible,  those  which  see  corruption  ?  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 
 honour :  and  the  eternal  to  be  injuriously  treated  by  the 
 spoiling  and  scattering  of  its  image. 
 
 But  what  ?  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  ? 
 §  2.  0  vain-glorious  honour,  presently  passing  away,  and  ap- 
 nofhinj^  pearing  no  more !  Suppose  some  ^on,  in  whose  case  no 
 such  honour  is  said  to  have  been ;  then  the  things  above  will 
 be  unhonoured;  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  from  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  ?  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  is  made  after  a  certain  pattern,  the  aforesaid 
 ignorance  must  needs  exist  in  and  concerning  Him  also,  in 
 
 '  "  Extremae  confusionis  non  habentis  s  "  indissimilis :  "  which  seems   from 
 
 propriam  substantiam."      Massuet  says  the  sequel  of  the  section  to  be  a  false 
 
 this  is  an   Hellenism,  the  genitive  case  reading  instead  o{  dissimilis. 
 for  the  ablative  absolute. 
 
miagniJ- 
 em  siniili* 
 
 30  JE071S  too  little  to  he  images  of  all  creation.       109 
 
 whose  likeness  tlie  ignorant  one  is  made.  It  not  being 
 possible,  wlien  both  are  spiritual  emanations,  not  framed, 
 nor  put  together,  that  lie  should  have  preserved  in  some 
 respects,  but  in  others  have  marred  the  resembling 
 image  ^,  which  was  sent  forth  for  this  very  end,  to  be  like  sj 
 that  emanation  which  is  on  high.  Yea,  and  any  want  tudi'nis 
 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 
 rule. 
 
 And  moreover,  how  is  it  possible  for  all  creatures  that     §  3. 
 are,  so  various  and  many  and  past  numbering,  to  be  images  things^  ° 
 of  those  thirty  ^ons  which  are  within  the  Pleroma,  the  ^^^^  too 
 
 •^  .  '  great  to 
 
 same  whose  names  (according  to  their  statement)  we  have  have  30 
 set  down  in  the  preceding  book  ?    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 
 Pleroma.     For  that  their  Pleroma  consists  of  thirty  j^ons, 
 themselves  bear  witness  :  and  that  in  any  single  portion  of 
 the  aforesaid   there  are^,  not  thirty   but   many    thousand 
 kinds,  should    men    enumerate    them,  every  one  whatever 
 will  affirm  without  qualification.     How  then  may  things  of 
 such  manifold  formation,  existing  in  contrary  natures,  and 
 mutually  opposed,  and  one  destroying  another,  be  images 
 
 ^  quoniam  multa  millia  specie-     esse  is  rendered  as  if  it  were  stint,  ac- 
 
 rum  esse,  annumerantes  eos,  ostendere     cording  to  a  conjecture  of  Grabe's. 
 onniis    quicunque     confitebitur,"     The 
 
110  Tilings  so  various  no  image  of  One. 
 
 Book  2.  and  similitudes  of  tlie  thirty  ^ons  of  the  Pleroma,  since 
 these  by  their  statement  are  of  one  nature,  of  equal  and 
 like  origin,  and  have  no  difference  ?  Whereas  if  one  are 
 images  of  the  other,  it  must  follow  that  as  some  men,  they 
 say,  are  naturally  bad,  others  naturally  good,  so  we  might 
 point  out  like  differences  in  the  very  ^ons,  and  say  that 
 some  of  them  are  naturally  good  emanations,  others  natu- 
 rally bad,  to  make  their  contrivance  of  an  image  suitable  to 
 their  ^ons.  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  -^ons  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  ^ons  that   are 
 
 above  :  for  it  too  is  counted  as  part  of  the  Creation. 
 
 §  4.         But   if  they    say,  '^  Things     here    are    images    of    the 
 
 Ji^n^rso   Thought  of  that    ^on  who  suffered : "  first  they  will    be 
 
 unlike  be  tTcatino^   their  mother  with  irreverence,  ascribing:    to    her 
 
 the  image  o  ^  ^  /  ° 
 
 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  ?  Should 
 they  further  say,  that  there  are  many  Angels  in  the  Pleroma, 
 and  that  those  many  things  are  images  of  them ;  neither  so 
 will  their  scheme  hold  together.  For  first  they  must 
 point  out  distinctions,  mutual  contrarieties,  in  the  Angels 
 
 *  subja-  of  the  Pleroma,  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.  vii,  the  Prophcts  set  forth — te7i  thousand  times  ten  thousand 
 stand  hefore  Illm,  and  many  thousand  thousands  miyiister  unto 
 Ilim: — by  their  account  again  the  Creator's  Angels  will  be 
 Images  of  the  Angels  of  the  Pleroma,  and  the  entire  Creation 
 remains  to  be  the  image  of  the  Pleroma,  those  thirty  ^ons  no 
 longer  proving  adequate  to  the  manifold  variety  of  Creation. 
 §  5.         Yet  again  :  if  this  set  of  things  was  made  after  the  like- 
 
 centes 
 
 lU 
 
No  stay  nor  rest  save  God.  Ill 
 
 ness  of  that^  in  wliat  other  likeness  shall  tlie  latter  in  its  and  still 
 turn  be  made  ?     For  if  tlie  Framer  of  the  world  did  not  Arche-^ 
 make  these  of  himself,  but  like  a  workman  of  no  conse-  gJSght  ^^ 
 quence^  and  as  a  boy  learning  his  first  lesson,,  transferred  ^°^- 
 them  from  patterns  not  his  own;  whence  had  he  whom 
 they  call  The  Deep  the  forms  of  that  order  which  first  ema- 
 nated from   him?     It  follows   then,  that  he  received  his 
 standard  from  some  other  who  is  above  him  :  and  that  other 
 again  from  another.     And  just  as  before,  the  doctrine  of 
 images  will  sink  in  a  sort  of  endless  void,  just  as  will  the 
 doctrine  of  gods,  except  we  fix  our  thoughts  upon  one  Sole 
 Artificer,  as  upon  one  sole  God,  Who  of  Himself  made  all 
 that  was  made.     Or,  while  one  permits  men  to  have  dis- 
 covered of  themselves   something  useful   to  life,  doth  he 
 refuse  leave  to  that  God  Who  completed  the  world,  to  have 
 been  Himself  the  Maker  of  the  Form  of  the  things  that 
 are  made,  and  the  Inventor  of  the  scheme  of  them  with  its 
 accompaniments  ? 
 
 Moreover,  whence  are  one  the  images  of  the  other,  being     §  6. 
 contrary  to  them,  and  in  nothing  capable  of  participating  Jthe^Ln- 
 withthem?     For  contraries  may  indeed  be  destructive  of  J^gg^^""' 
 their  contraries,  but  images  of  them  they  can  in  no  wise  be :  things 
 as  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   of  the   spiritual  things 
 which  answer  to  them  :  except  they  confess  these  latter  too 
 to  be  compound,  and  circumscribed,  and  figured,  and  no 
 longer  spiritual,  and  at  large  ^,  and  inexhaustible,  and  incom-  ^  effusa 
 prehensible.     For  they  must  be  figured  and  circumscribed, 
 in  order  to  be  true  images  :  and  it  is  quite  plain  that  such 
 things  are  not  spiritual.    But  if  they  afiirm  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  ? 
 
 But  if  they  say  that  these  things  are  images,  not  in  re-     §  7. 
 spect  of  figure  and  form,  but  in  number  and  order  of  ema-  things  so 
 nation:   first,  these  ought  not  to  be  called  Images  and 
 
 numerous 
 
112  Things  here  not  shadows  of  those  above. 
 
 Book  2.  Similitudes  of  tlie  ^ons  wliicli  are  above.     For  how  are 
 oi^ merely  those   their  images,  which   have   neither  their  habit  nor 
 figm-e  ?    Then  again,  what  numbers  and  modes  of  emanation 
 belong  to  the  superior  ^ons,  the  same  and  like  to  them 
 they  ought  to  adapt  to  those  .^ons  which  belong  to  the  crea- 
 tion.    Whereas  now,  pointing  out  as  they  do  thirty  ^ons, 
 yet  affirming  the  so  great  multitude  of  created  things  to 
 be  their  images,  we  may  justly  charge  them  with  folly, 
 vni '        ^^  again  they  say  that  the  one  sort  are  the  shadow  of  the 
 ^  1.     other,  as  some  of  them  do  venture  to  say,  so  that  in  this 
 nor  things  g^nse  they  are  images,  they  must  needs  confess  that  the 
 shadow  of  things  too  abovo  are  bodies.     For  it  is  those  bodies  which 
 
 those 
 
 above,  lest  are  abovo,  which  cast  a  shadow,  not  at  all  those  things 
 beTha^-^    which  are  spiritual,  since  they  cannot  overshade  any.    Yea, 
 dows,        ^^^^  though  we  grant  them  this   (which  indeed  is  impos- 
 sible) that  the  spiritual  and  bright  things  do  cast  a  sha- 
 dow, whereinto,  they  say,  their  Mother  descended;  never- 
 theless they  being  eternal,  the  shadow  also  which  they  cast 
 remains  to  eternity;  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.         But  if  they  say  it  is  a  shadow,  not  in  that  the  light  is  in- 
 noryet     tcrccpted,  but   in    that. these   are   widely  separated  from 
 ill  respect  thosc ;  they  will  be  blaming  the  littleness  and  infirmity  of 
 vai.     "    their  paternal  Light,  as  though  it  could  not  reach  to  things 
 here,  but  failed  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  will  be 
 changed  into  darkness,  and  blinded,  and  will  fail  in  those 
 parts  which  belong  to  the  void,  not  being  able  to  fill  all 
 things.    No  longer  then  let  them  call  their  Deep  Pleroma  of 
 all  things;  since  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., 
 n;yth        ^od  over  all,  or  to  the  Pleroma,  can  there  be  anything. 
 
Tlieir  scheme  empttj,  themselues  empty.     One  God.     113 
 
 into  wliich^  they  say,  tlie  tliouglit  of  tlie  ^on  wliicli  was  comes  to 
 somehow  affected  came  down;  lest  the  said  Pleroma,  or  First  ^^"^ 
 God_,  be  limited  and  circumscribed  by  that  which  is  with- 
 out ;  nor  will  it  hold  that  there  should  be  a  Void  or  a  Sha- 
 dow, the  Father  before  existing,  lest  His  light  fail  and  be 
 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  supra, 
 impious  and  foolish  to  say,  that  so  great  a  creation  was  pp-  ^^^' 
 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  be  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  ^  fabrica- 
 down  verily  into  the  depth  of  perdition.  i^!ovpy6s 
 
 Now  that  God  is  the  Artificer^  of  the  world,  themselves    Chap. 
 
 IX 
 also  hold,  who  in  many  ways  contradict  Him,  yet  confess  — ^— p — 
 
 Him,  calling  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  Heaven,  g  Matth. 
 and  not  another  :  as  we  shall  shew  in  the  progress  of  our  ^i-  ^• 
 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- 
 
 '  "  Angelumdicentes:  "meaning per-    witness  to  the  truth,  as  implying  One 
 haps  that  the  Valentinian  use  of  the  re-    Who  sent, 
 lative  word  Angel  was  an  involuntary 
 
 I 
 
114      The  heathen  acknowledge  God,  these  deny  Him. 
 
 Book  2.  nouring  with  hymns  One  God^  Maker  of  Heaven  and  Earth, 
 then  the  rest  who  came  after  them,  receiving  from  God^s 
 Prophets  the  commemoration  of  the  same  :  and  lastly  the 
 Gentiles  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  Church  in  all  the  world  hath  received  this  tradition 
 of  the  Apostles. 
 §  2.         It  being  then  agreed  concerning  this  God  as  we  have 
 fabrica-     Said,  and  testimony  given  by  all  to  His  existence ;  doubtless 
 Shnon      *^^^  other,  the  Father  whom  they  devise,  hath  no  settled 
 Magus,     being,  nor  any  to  witness  him :  Simon  the  Sorcerer  first 
 affirming  himself  to  be  the  God  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 impious  and  irreligious  doctrines,  against  the  Creator : 
 and  these  being  their  disciples,  make  their  adherents  worse 
 Rom.  i.    than  Gentiles.     For  they,  serving  as  they  do  the  Creature 
 Gal.  iv.  8.  niore  than  the  Creator,  and  them  which  are   not  Gods,  do' 
 nevertheless  give  the  first  place  in  Deity  to  the  God  Who 
 made  this  Universe.     But  these,  denominating  Him  ^^the 
 fruit  of  Decay,^^  and  calling  Him  Animal,  and  ignorant  of 
 the  Power  which  is  above  Him :  affirming  too  that  in  the 
 saying,  I  am  God,  and  besides  Me  there  is  no  other  God,  He 
 lieth    (while    themselves   are  the   liars)  :   associating  Him 
 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  God,  and 
 feigning  him  to  be  God  who  is  not,  to  their  own  condemna- 
 tion.    And  they  who  call  themselves  perfect,  and  say  they 
 have  exact  knowledge  of  all  things,  are  found  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 
 ~T  { —  is  truly  God,  and  is  witnessed  by  all,  to  inquire  whether  there 
 Searching  be  tliis  One  abovo  Him — who  is  not,  nor  hath  ever  been  an- 
 is  hard,     nounced  by  any  one.     For  that  nothing  is  expressly  said  of 
 
'To  solve  difficulties  J  they  overthrow  all  Truth.  ■       115      ** 
 
 him,  themselves  too  give  testimony :  and  that  parables,  the  they  miss 
 sense  of  which  is  itself  matter  of  inquiry,  are  by  them  un-  mostclear 
 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  doubtful  Scriptures  (doubtful,  I  mean,  not  as  to 
 another  God,  but  as  to  the  ordained  ways '''  of  God),  they  ^.  disposi- 
 have  framed  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  from  evident,  congruous 
 and  clear  considerations. 
 
 But  these  men,  seeking  to  explain  Scriptures  and  Parables,     §  2. 
 introduce   another,    a   greater,   yea   an  impious    question,  f"  doubt? 
 Whether  there  be  another  God  above  the  God  Who  made  do  not 
 
 solve 
 
 the  world.     Thus  they  do  not  solve  questions  (how  should  them, 
 they  ?)  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  See  after- 
 
 ,  .  .  .         .  wards,  c. 
 
 thmg  which  they  were  never  taught ;  they  impiously  scorn  xxii. 
 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  God  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.  And  because  they  believe 
 not  the  things  which  are,  they  have  sunk  into  that  which 
 is  not. 
 
 So  as  to  their  statement,  that  from  the  tears  of  Achamoth     §  3. 
 proceeded  the   moist  part  of  matter,  and  from  her  smile  ^Ijf"  ^^ 
 the  bright  part,  and  from  her  sadness  the  solid,  and  from  Acha- 
 her  fear  the  moveable,  and  as  to  their  being  hereupon  high- 
 minded  and  puffed  up ;  how  can  this  be  other  than  matter 
 
 I  2 
 
*•     ]1G  God  made  all  things  throvgli  His  Word. 
 
 Look  2.  of  scoru  and  truly  ridiculous  ?  tliat  raen  wlio  believe  not 
 God^s  creating  matter  itself,  miglity  and  ricli  as  He  is  in  all 
 things,  because  they  know  not  the  power  of  a  spiritual  and 
 Divine  Substance ; — should  yet  believe  that  their  Mother, 
 whom  they  call  a  female  born  of  a  female,  did  by  the  afore- 
 said affections  produce  this  great  mass  of  creation !  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 
 
 To  create       j     ^^  ^]^g  Power  and  Will  of  Him  Who  is  God  of  all,  is 
 
 out  of  no-  _  -' 
 
 thins: the   credible,    and    appro veable,    and    consistent:    and  to    this 
 ui  God.     subject  may  be  well  applied,  Tlie  tilings  which  are  im^ossi- 
 xviii  27.    ^^^  with  men  are  possible  with  God.     Because  although  men 
 have  no  power  to  make  any  thing  out  of  nothing,  but  only 
 out  of  some  subject   matter,  God   on  the  contrary  excels 
 men  in  this  first  of  all,  that  Himself  devised  the  material 
 of  His  work,  which  did  not  exist  before.     But  to  say  that 
 Matter  was  produced   of  the   Conception  of  a   wandering 
 -^on,  and  that  ^on  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  inconsistent. 
 Chap.        And    whereas  on  the  one  hand  they  refuse   to   believe 
 c  J —  that  He  Who  is  God  over  all  did  in  the  regions  which  be- 
 They  lose  long  to  Him  make  by  His  Word  at  His  own  will  things 
 
 tlie  .  . 
 
 Truth,  various  and  unlike.  He  being  the  Maker  of  all,  as  a  wise 
 Master  builder,  and  very  mighty  King,  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  Hun  none  to  he  comiiared.  117 
 
 man^  proclaimed  also  by  tlie  Law  and  tlie  Prophets,  and  Yf  ho 
 
 knows  no  other,  to  shew  that  the  same  is  God  over  all :  Who 
 
 teaches  also,  and  by  Himself  bestows  on  all  just  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  :  we  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  themselves, 
 
 and  cease  from  their  manifold  imaginations,  and  so  appeasing 
 
 God  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  first  concernino^  their  use  of  the  number  30,  thus  we    Chap. 
 
 .  •         XII 
 
 shall  say,  that  it  fails  altogether  in  both  respects,  both  in  — ^—^ 
 
 having  too  little  and  in  having  too  much :  with  a  view  to  Their 
 which  number  they  say  the  Lord  came  to  Baptism  at  30  number 
 years^  old.  And  by  this  our  statement,  it  will  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  born ;  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  sufiering,  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 
 
their 
 theory. 
 
 118  The  JEons  must  form  united  Fairs, 
 
 Book  2.  tlie  wandering  ^on ;  as  we  have  explained  in  the  former 
 bookj  and  have  set  down  the  names  of  the  same  by  their 
 statement.  But  now  if  we  count  not  Him^  there  come  to  be 
 no  longer,  as  they  say,  thirty  emanations  of -^ons,  but  twenty 
 nine. 
 §  2.         Afterwards  again,,  in  calling  the  first  emanation  Mind, 
 
 I  neons-  ^riiich  they  also  call  Silence,  from  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  ?  And  again,  if  it  be 
 thus  united  (this  too  we  ought  to  consider)  it  is  of  absolute 
 Conju-   necessity,  the  original  Pair  ^  being  united,  and  inseparable, 
 
 avCvyia.  and  quitc  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  Church  and  all  that  emanates  from  the  other  ^ons, 
 thus  wedded  together,  must  be  united,  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  affection  thereof. 
 §  3.         Yet  for  all  these  things,  and  for  all  these  statements  of 
 
 story'^of    theirs,    they  dare  again   shamelessly    to  teach,    that    the 
 
therefore  the  j^on  wisdom  not  apart  from  her  consort.  119 
 
 youngest  ^on  of  the  Twelve^  whom  also  they  call  Wisdom,  wisdom 
 without  access  of  her  consort,  whom  they  call  The  Desired,  hold, 
 suffered  I  know  not  what,  and  apart  from  him  bare  fruit ; 
 which  fruit  they  also  term  a  Female,  born  of  a  Female. 
 Wherein  they  have  gone  so  far  in  madness,  as  to  hold 
 most  evidently  two  contradictory  opinions  on  the  same 
 thing.  For  if  The  Deep  is  united  with  Silence,  and  The 
 Mind  with  Truth,  and  The  Word  with  Life,  and  the  rest  in 
 their  order ;  how  could  Wisdom  suffer  or  produce  any  thing 
 unconnected  with  her  consort  ?  But  if  she  suffered  without 
 him,  the  other  pairs  too  must  of  course  admit  of  mutual  de- 
 parture and  separation  :  which  is  impossible,  as  we  said  be- 
 fore. Therefore  it  is  also  impossible  for  Wisdom  to  have 
 suffered  without  The  Desired ;  and  their  whole  reasoning  is 
 again  done  away  with.  For  of  that  which  they  say  befel  her 
 without  her  consort^s  embrace,  they  proceeded  on  to  invent 
 the  whole  plot  (so  to  call  it)  of  their  Tragedy. 
 
 But  if  they  were  shamelessly  to  say  that  the  other  several  §  4, 
 pairs  also  are  separated  from  each  other,  because  of  the 
 last  pair,  to  prevent  their  vain  talk  from  being  refuted ; 
 first  of  all  they  urge  a  thing  impossible.  For  how  will 
 they  separate  the  First  Father  from  His  Thought,  or  The 
 Mind  from  Truth,  or  the  Word  from  Life,  and  the  rest  in 
 like  manner  ?  And  how  do  they  say  that  both  themselves 
 are  tending  to  unity,  and  that  all  are  one,  if  even  these 
 pairs  which  are  within  the  Pleroma  keep  no  unity,  but  are 
 at  a  distance  from  each  other;  so  as  even  to  suffer  and  to 
 propagate  their  kind  untouched  by  any  other,  as  hens 
 without  the  male  bird  ? 
 
 Ajid  after  all,  here  is  another  way  in  which  their  first     §  5. 
 and  original  party  of  Eight  will  be  broken  up  :    There  will  Another 
 be  in  their  several  modes  of  existence  ^  in  the  same  Pleroma,  stancy. 
 The  Deep  and  Silence,  The  Midd  and  Truth,  The  Word  liter'^" 
 and  Life,  The  Man  and  the  Church.     But  it  is  impossible 
 that   when    the  Word  is  present.  Silence    should   be  :  or 
 again  that  when  Silence  is  present  the  Word  should  appear. 
 For   these   things    are   mutually   destructible.     As    Light 
 and  Darkness  will  by  no  means  be  in  the  same  subject^  but 
 
120  They  must  jp art  with  eitlier  luord  or  silence. 
 
 Book  2.  if  it  be  liglitj  it  is  not  darkness,  and  where  darkness  is, 
 liglit  cannot  be,  for  at  ttie  coming  of  tlie  liglit,  tbe  darkness 
 is  dissolved  :  so,  where  silence  is,  the  "Word  will  not  be ;  and 
 where  the  Word  is,  of  course  silence  is  not.     But  if  they 
 1  fVSm-     speak  of  the  Word  as  resting  in  the  mind  ^,  the  Silence  will 
 be  so  too,  and  will  be  just  as  much  done  away  with  by  the 
 inward  Word.     However,  that  it  is  not  merely  inward,  this 
 very  statement  of  the  manner  of  their  emanation  implies. 
 §  6.         Now    then    let    them    not  say   that  the    first  and  chief 
 Ogdoad  consists  of  The  Word  and  Silence,  but  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  falls  to  pieces.     For  how,  they 
 being   blended,    did  Wisdom  without  a   consort   produce 
 Defect  ?     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  ?     And 
 thus  much  in  the  way  of  making  out  too  little. 
 §  7-         Again  in  respect  of  making  out  too  much,  their  party 
 not  count-  ^f  thirty  is  again   refuted    as  follows.     There   emanated, 
 ed  aright,  ^.j^^y  g^^^  ^^^^  ^^^  Only- Begotten,  as  the  other  .^ons,  so 
 Horus,  whom  they  call   by  a    great  many  names ;  as  we 
 said  before   in   the    preceding  Book.     Now  this    Horus, 
 some  say,  emanated  from  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  Ghost,  and  these  they 
 count  not  in  the  number  of  the    Pleroma,  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  Pleroma*    and  those    who    by    succession 
 emanated  one  from  another.     Why,  I  ask,  are  these  not 
 to   be    counted    with  them,  being  in    the    same    Pleroma 
 and  gifted  with  the  same  emanation  ?     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  boasted  number  30  lost,  their  Deej)  joerishes.     121 
 
 with  the  Father's  consent,  from  the  Only-Begotten:  nor 
 the  Holy  Spirit,  nor  Horus,  whom  they  call  also  Eedeemer  : 
 yea,  not  even  the  Saviour  himself,  who  they  say  came  to 
 assist  their  Mother,  and  put  her  in  form?  Whether,  as 
 though  these  were  far  inferior  to  the  other,  do  they  there- 
 fore deem  them  unworthy  to  be  even  named  and  number- 
 ed as  ^ons ;  or  as  being  better  and  more  excellent  ?  Nay, 
 how  should  they  prove  inferior  to  all,  sent  out  as  they  are 
 for  the  very  purpose  of  settling  and  correcting  the  rest  ? 
 But  on  the  other  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  -^ons  should  have  the  honour  of 
 the  said  title  taken  from  them. 
 
 Their  Thirty  being  therefore  once  done  away,  as  we  ^  |  ^' 
 have  shewn,  both  in  respect  of  defect  and  of  excess  (for  fails 
 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  !)  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  sufi'ered  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,  x  j  * 
 from  The  Deep    and  from   His   Thought,   Mind  and  The  Confu- 
 
 m        1  1  •   1  •        •     T  o      ■'  sion  as  to 
 
 iruth  :  which  pomt  is  demonstrable  the  opposite  way.  For  Mind  and 
 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 
 
is-jeuera 
 ted 
 
 122  Thought  traced  in  its  different  stages. 
 
 Book  2.  Fatlier  and  of  this  Mind,  proceeded  a  daughter.  Thought, 
 by  way  of  emanation.     For  Thought  is  not  the  mother 
 of  Mind,  as  they   say,  but    Mind  became    the    Father   of 
 Thought. 
 From  And  how  again  did  Mind  emanate  from  the  First  Father, 
 
 standing  occupying  as  it  does  the  first  and  chiefest  place  of  the  hid- 
 proleny  ^^^  ^"^^  invisible  affection  J  which  is  within  Him  ?  From 
 ^-  which  capability  are  produced  Sense,  and  Thought,  and 
 Conception,  and  such  things :  which  are  not  other  and 
 apart  from  Understanding,  but  are  the  movements  (such 
 as  they  are)  of  that  very  faculty,  as  we  said  before,  following 
 each  other  in  thought  concerning  any  thing ;  receiving 
 names  from  their  continuation  and  increase,  not  from  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, freely  and  of  its  own  power,  and  just  as  it  will,  the 
 things  which  have  been  now  mentioned. 
 ^  2.  For  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 
 Reflection.  And  Reflection  far  extended  becomes  a  pur- 
 pose :  and  the  growth  of  a  purpose,  and  moving  thereof  far 
 and  wide,  is  mental  Deliberation  :  which  though  it  remain 
 within  the  Mind  is  most  properly  called  a  Word ;  and  from 
 this  proceeds  the  Eiiianative  Word.  Yet  all  the  aforesaid 
 are  one  and  the  same  thing,  receiving  their  beginning 
 from  the  Understanding,  and  acquiring  names  as  they  are 
 superadded.  Much  as  the  human  body,  now  tender,  now 
 manly,  now  in  old  age,  receives  epithets  from  its  growth  and 
 continuance,  not  from  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  "Affectionis."   The  Translator  Rave     which  he  adopts  just  after.  E. 
 capability  as  an  alternative  translation, 
 
How  we  may  thinh  of  Gob.  123 
 
 that  lie  also  takes  counsel^  and  for  wliat  lie  takes  counsel,  tliat 
 he  also  plans  in  his  mind ;  and  what  he  plans  in  his  mind, 
 that  he  also  speaks.  But  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. 
 
 And  of  men  indeed  it  is  allowable   to  speak  thus,  com-  „  §  ^' 
 
 ^  Human 
 
 pound  as  they  are  in  nature,  and  made  up  of  body  and  soul,  descrip- 
 But  those  who  say  that  Thought  emanated  from  God,  and  piy  not  to 
 Mind  from  Thought,  and  so  from  them  in  order.  The  ^°^' 
 Word ;  are  first  to  be  refuted  as  misapplying  the  notion  of 
 emanations  ;  afterwards  again  as  framing  their  descriptions 
 from  human  affections  and  passions  and  energies,  while  of 
 God  they  know  nothing.  Here  for  instance^  they  apply  to 
 the  Father  of  all  the  conditions  of  human  speech ;  to  Him, 
 Wlio  all  the  while  they  say  is  unknown  to  all ;  and  while  they 
 deny  that  He  made  the  world,  lest  forsooth  He  should  be 
 thought  insignificant,  they  nevertheless  assign  to  Him  the 
 affections  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  \^^^^ 
 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  all  thought  and  all  reason,  and  all  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  nitely^  " 
 be  well  and  rightly  termed  a  Mind  apt  to  receive  all  objects,  ^^'^^.  ^^^ 
 but  not  like  the  Mind  of  men ;  and  very  well  shall  He  be  tion  ot 
 called   Light,  but  nothing  resembling  the  light  which  is 
 with  us.     So  neither  in  any  other  respect  will  the  Father 
 of  all  resemble  any  weakness  of   men.     And  though  for 
 Lovers  sake  He  is  spoken  of  in  these  ways,  yet  for  great- 
 
124  Mind  could  not  emanate 
 
 Book.  2.  iiess  we  feel  tliat  He  is  above  all  tliese.  If  therefore  even 
 in  men  tlie  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  God,  Who  is  All 
 Mind,  be  in  any  wise  separated  from  Himself,  nor  will  it 
 be  in  Him  as  when  one  thing  emanates  from  another. 
 §  5.  For  if  He  in  that  way  sent  out  Mind ;  the  sender  forth 
 
 '^'d^^G  *d  t^^reof,  by  their  account,  is  understood  to  be  a  compounded 
 who  talk  and  corporeal  Person ;  and  so  we  have  a  separate  existence, 
 nations,    on  the  One  hand,  of  God,  from  Whom  the  emanation  took 
 place,  on  the  other  hand  of  the  Mind  which  emanated.     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  God  ?     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  God 
 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  God,  or  far  from  Him,  into  which  He  sent 
 forth  His  Ray  ? 
 §  6.         But  if  they  say,  It  emanated  not  without  the  Father,  but 
 theories     i^  in  the  Father  Himself :  first  of  all  the  expression  will  be 
 natlorT'     unmeaning,  that  it  did  at   all  emanate.     For  how  did  it 
 refuted,     emanate,  if  it  was  within  the  Father?     For  emanation  is 
 the  manifestation  of  that  which  emanates  exterior  to  him 
 who  sends  it  forth.     Then  again,  after  such  emanation,  the 
 Word  also  which  comes  thereof  will  have  his  existence  with- 
 in the  Father,  and  so  too  will  the  other  emanations  of  the 
 
nor  had  it  whtre  to  do  so.  125 
 
 Word.  Now  then  they  will  not  be  ignorant  of  the  Father, 
 iDoing  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  the  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- 
 militude 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 
 comes  after  it,  being  less;  and  that  accordingly  the  least 
 and  last  of  all  being  stationed  in  the  centre,  and  far 
 separated  from  the  Father,  knew  not  the  first  Father.  If 
 however  they  so  speak,  they  will  shut  up  in  figure  and  out- 
 line Him  whom  they  call  The  Deep,  as  both  circumscri- 
 bing and  beiug  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  flawrin^'' 
 alike  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  partake  of  Him,  ignorance  having  no  place  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  conjecture,  from  the  form  in  which 
 
 their  the- 
 
126  Human  descriptions  applij  not  to  God. 
 
 Book  2.  of  tlie  worlcl ;  all  wliicli  tilings  they  say  had  their  being 
 from  passion  and  ignorance.  If  on  the  other  hand  they 
 allow  Him  to  be  void^  falling  into  exceeding  blasphemy, 
 they  will  deny  His  Spirituality.  For  how  is  he  spiritual, 
 who  cannot  even  fill  up  the  spaces  ^  that  are  within 
 Himself? 
 §  8.  Now  this  which  hath  been  said  of  the  sending  forth  of 
 Mind  is  equally  suited  for  a  reply  to  those  who  are  on 
 Basilides^  side;  as  also  to  the  other  Gnostics  from  whom 
 these  among  others  received  the  root  of  their  doctrine  of 
 c.  xi.  1.     Emanations,  as  has  been  proved  against  them  in  the  first 
 
 Book. 
 Error  Now  then  that  the  first  emanation  of  their  NoOr,  i.e.,  of 
 
 plying  to  their  Mind,  is  open  to  refutation  and  impossible,  we  have 
 is'tnilof  evidently  shewn.  But  let  us  consider  of  the  rest  also, 
 man.  Y'oY  from  Mm  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 
 WoED,  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  God  over  all,  being  as  He  is  All  Mind 
 and  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  God  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  Translator  gives  an  alternative    rendering,  rooms.     E. 
 
Theij  misplace  Life.    They  lorangle  among  themselves.  127 
 
 rather  God  Himself,  being  tlie  Word_,  differ  from  tlie  word 
 of  merij  if  it  had  the  same  succession  and  emanation  in  its 
 mode  of  being  produced  ? 
 
 And  they  erred  also  concerning  Life,  saying  that  it  was  §  ^• 
 sent  forth  in  the  sixth  place ;  whereas  they  should  set  it  absuidi- 
 before  all,  because  God  is  Life,  and  Incorruption,  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 
 God,  so  far  as  it  is  possible  and  meet  for  men  to  hear  and  to 
 speak  of  God.  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.,  God.  But  if  they  should 
 say.  Life  was  indeed  in  the  Father,  but  it  was  put  forth  °^ 
 in  the  sixth  place ,  that  the  Word  might  live  :  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  live.  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  above 
 all  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,  ^^j^^?^  ^P- 
 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   from   the  Word ;  and  that  there 
 exists  a  man  before  the  Word,  and  that  this  is  He  Who  is 
 God   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 
 
 ™  produced,  is  given   as  an  alternative    rendering.  E. 
 
128  The  Heathen  could  fahle  more  neathj. 
 
 Book  2.  without   probability  have   feigned   tliem    concerning  God. 
 
 That   is^    the   things   which  befall  men_,    and   which   they 
 
 recognize  as  experienced  by  themselves^  those  they  apply  to 
 
 the  reason  of  God^  and  so  appear  to  those  who  know  not 
 
 God  to  speak  with  propriety;  and  while  by  these  human 
 
 passions  they  pervert  their  understanding,  while  they  talk  of 
 
 generation  and  emanation  as  befalling  the  Word  of  God  in 
 
 the  fifth    degree,    they  profess    to   be   teaching  wonderful 
 
 mysteries,  unspeakable,  and   high,  and   known  to  no  one 
 
 else;  of  which,  they  say,  our  Lord  spake  the  words.  Seek 
 
 and  ye  shall   find :  that   they   might    seek    forsooth,  how 
 
 Mind  and   Truth   proceeded   from   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 
 
 — .  . '     origin  of   all  things  spake  one  of   the  old  Comic  Poets, 
 
 They  do  Antiplianes  in  his  Theogony.     For  he  said  that  of  Night 
 
 Anti-  ^^  and  Silence   Chaos   was    produced,  then   from  Chaos  and 
 
 nlorT^      Night,  Desire,  and  from  this  Light,  then  in  order  the  rest 
 
 skilful      Qf  ^i^at  family  of  the  s^ods,  which  is  first  in  his  account. 
 
 theory,  "^     ^  .  . 
 
 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  very  same  origin  and  way  of  produc- 
 tion for  the  generation  of  all.  For  Night  and  Silence,  they 
 use  the  names  By  thus  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  CEconomy  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- 
 
Theirs  a  patchworlc  from  different  heathen  writtrs.    129 
 
 fer  to  tlieir  own  subject :  or  ratlier  they  teach  by  the  very 
 same  arguments,  altering  nothing  but  the  names. 
 
 And  not  only  are  they  convicted  of  bringing  forward  §  2. 
 as  their  own  the  statements  of  the  Comic  Poets_,  but  also  a"bld°^™ 
 whatever  is  said  among  all  who  know  not  God,  and  who  ^q^!'^^^^. 
 are  called  Philosophers,  that  they  collect,  and  stitching  it  of  elder 
 together  like  patchwork  of  many  and  very  bad  morsels  of 
 cloth,  have  contrived  themselves  a  feigned  cloke  by  their 
 subtle  talk  :  introducing  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  theso 
 same  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  beginning  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  beginning  of  all. 
 Infinite  Space,  having  in  itself  semi  nally  the  origin  of  all; 
 of  which  space,  he  says,  immeasurable  worlds  are  made : 
 and  this  too  they  have  transferred  to  their  Deep  and  ^ons. 
 And  Anaxagoras,  who  was  also  surnamed  the  Atheist, 
 taught  for  doctrine  that  animals  were  made  by  the  seeds 
 of  them  falling  from  Heaven  to  Earth  :  a  thing  which  these 
 too  have  transferred  to  the  offspring  of  their  Mother,  and 
 say  that  they  are  themselves  this  ofi*spring :  thus  at  once 
 owning  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,     §  3. 
 they  took  it  from  Democritus  and  Epicurus,  and  adapted  ^^^.^0^, 
 it  to  themselves,  those  Philosophers  having  in  the  first  place  "^ig.of 
 discoursed  much  of  a  Vacuum,  and  of  Atoms  :  the  one  of 
 which  they  said  was  something,  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  Pleroma,  as 
 those  the  Void.     Themselves  therefore  in  this  world,  being 
 
 K 
 
130     Heathens  learned  their  lure  hefore  themseUes  did. 
 
 Book  2.  without  tlie  Pleroma,  they  have  placed  by  conjecture  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  Democritus  and  Plato. 
 For  Democritus  first  says,  that  many  and  various  figures, 
 copied  froi^  the  Universe,  descended  into  this  world.     But 
 Plato  again  speaks  of- Matter  and  the  Archetype,  and  God. 
 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. 
 ^  4^         Again,  their  saying  that  the  Fabricator  made  the  world 
 T^ty        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  materials  out  of  which  by  their 
 account  it  was  made,  and  that  Grod  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  natm-e  :  this  both  they  affirm,  who  from  the  Porch  are 
 called  Stoics,  and  all  as  many  as  know  not  God,  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 
 God  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 
 piyTo^our  ^ons,  all  depositing  in  Him  (so  to  speak)  the  flower  of 
 }ieatli\    their  being  :  they  bring  nothing  new,  in  addition  to  Hesiod^s 
 fable,        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 
 
 n  The    Translator    gives    ivithdraws     as  an  alternative  translation.     E. 
 
PytJiagoras  alihe  and  their  Marli  refer  all  to  numhers.   131 
 
 on  Him  the  best  tiling  lie  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  frivolous  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,  they  have 
 For  these  laid  down  numbers  as  the  first  principle  of  all  pyjjja. 
 things,  having  again  as  their  own  principle  the  Even  and  the  sor^^- 
 Odd;  out  of  which  they  framed  by  conjectm^e  both  sensible 
 things  and  things  beyond  sense.  And  the  one  set  they  said 
 were  principles  in  the  way  of  furnishing  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  word, 
 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  ^  ^  7* 
 these    before-mentioned,   with   whose    sayiags   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     °"^* 
 
 o  possederunt.    The  Translator  thus    tive.     E. 
 renders  but  gives  received  as  an  alterna- 
 
 K     2 
 
132   Tlieir  hioioledge  ignorance,  their  story  will lOut  ^r oof . 
 
 Book  2.  was  superfluous.  For  to  wliat  end  did  He  come  down? 
 To  bring  tliat  truth  wliicli  was  already  known  within  tlie 
 cognizance  of  tlie  persons  wlio  know  it  ?  If  on  tlie  other 
 hand  they  knew  it  not^  how  is  it  that  ye^  saying  the  same 
 as  these  who  knew  not  the  Truths  boast  that  ye  alone 
 have  the  knowledge  which  is  above  all^  which  knowledge 
 they  also  have^  who  are  ignorant  of  God  ?  By  a  sort  of 
 ironical  contradiction_,  then,  they  call  ignorance  of  the 
 ]  Tim.  vi.  Truth.  Knowledge:  and  well  saith  Paul,,  "Novelties  in 
 words  belonging  to  a  false  kind  of  knowledge.^^  For  their 
 knowledge  is  indeed  found  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  offspring, 
 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  hath  known  the  Father  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  man. 
 §.^-  Now  thus  far,  by  impressions  usual  with  men,  and  by 
 are  words  statements  akin  to  those  of  many  who  know  not  God,  there 
 proof.  ^as  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  God^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  Heathen  exjperter.  133 
 
 once  having  made  tliem  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 
 from  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  Undecay- 
 ing  and  Union,  The  Natural  [or  Self- Originated]  and 
 Pleasure,  The  Unmoved  and  Incorporation,  The  Only-Be- 
 gotten and  the  Blessed  One.  And  that  from  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-IntelHgent  and  Under- 
 standing, The  Ecclesiastical  One  and  Blessedness,  The  De- 
 sired and  Wisdom. 
 
 But  what  they  say  as  to  the  passions  and  wandering  of     §  9, 
 this  last,  Wisdom,  and  how  she  was  in  dans^er  of  perishing^  their  bad 
 
 ^  '  .  .  nomen- 
 
 through  her  search  of  the  Father,  and  her  doings  without  clature. 
 the  Pleroma,  and  from  what  kind  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  these ;  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  ^ons 
 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  ^ons,  whereas  the  names  of  the 
 images  are  far  the  more  apt  and  powerful  of  the  two,  being 
 
134         Things  Jiere  image  of  things  there j  they  say  ; 
 
 Book  2.  siicli  as  by  their  etymology  they  may  connect  with  some 
 
 divine  association. 
 ^^^P-        But  let  us  return  to  the  aforesaid  question  of  emanations. 
 ^  \^     And  firsts  let  them  give  us  some  such  account  of  the  eman- 
 Enquiry    ation  of  ^ons_,  as  not  to  touch  upon  grounds  which  belong 
 ground  of  to  the  Creation.     For  these  things,  they  say,  came  not  in- 
 range-  '    to  being  because  of  Creation,  but  Creation  because  of  them, 
 ments.      j^either  do  they  call  them  the  images  of  present  things, 
 but  present  things  their  images.     As  therefore  they  account 
 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  now  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  from  the 
 Man   and  the  Church  twelve,  when  they  too  might  have 
 proved  more  or  fewer  ? 
 §  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  ?     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  ? 
 (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, 
 of^repw!^  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  supposed  ignorance,    certain  questions  con- 
 cerning the  Creation,  themselves  being  in  reply  asked  the 
 
things  there,  idhij  so  arranged,  they  say  not.  135 
 
 same  questions  concerning  tlie  Pleroma^  will  eitlier  tell  us 
 of  such  things  as  men  are  liable  to^  or  will  fall  into  discourse 
 about  the  harmony  of  Creation ;  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,    Chap. 
 because  they  will  be  refuted  by  us,  not  being  able  to  render     f~| 
 a  reason  of  the  aforesaid  production  of  their  Pleroma,  they  In  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  either  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  emanations. 
 
136  No  luay  of  escajnng  this  difficulty, 
 
 Book  2.  and  wliat  tlie  very  archetypal  substance.  But  if  tlie  Deep 
 had  power  of  himself  to  frame  such  and  such  an  image  for  the 
 Pleroma,  why  had  not  the  Fabricator  just  as  much  power  of 
 himself  to  make  the  world  in  the  same  way  ?  Again  there- 
 fore [I  ask] ,  If  the  Creation  is  an  image  of  those  other  ex- 
 istences^ what  hinders  our  saying  that  those  are  images  of 
 what  is  above  them^,  and  those  above  them  again  of  others, 
 and  so  to  cast  ourselves  into  endless  images  of  images  ? 
 r  2  This  was  the  case  with  Basilides ;  who  having  fallen  far 
 
 short  of  the  truth,  yet  thought  to  escape  the  aforesaid  difficul- 
 ty by  an  infinite  series  of  things  made  in  turn  by  one 
 another :  asserting  as  he  did  365  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 
 Unnameable,  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  V — he  will  say, 
 '^ From  the  order  which  the  Unnameable  one  adopted.'^  And 
 he  will  either  say  that  the  Unnameable  one  made  it  of  Him- 
 self, or  he  will  be  forced  to  allow  that  there  is  some  other 
 power  above  Him,  from  which  his  Unnameable  one  received 
 this  great  model  of  the  things  which  He  hath  ordered. 
 X  3^  How  much  safer,  then,  and  more  accurate,  at  once  from 
 the  beginning  to  confess,  that  which  is  indeed  true,  that 
 this  God,  the  Framer,  Who  made  such  a  world,  is  God 
 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  ! 
 §  4.  For  in  truth  what  the  Valentinians '  impute  to  us,  say- 
 
 Their  {^g  that  WO  "  linger  in  the  lowest  Seven,"  as  though  we 
 remaining  raised  not  our  mind  on  high,  nor  perceived  the  things  above, 
 must  re-    becauso  we  do  not  receive  their  prodigious  talk  :  this  very 
 
hut  hij  acknowledging  the  One  God. 
 
 137 
 
 same  is  laid  to  their  charge  by  Basilides  and  his  set,  as  coil  on 
 though  they  were  yet  wallowing  in  the  lower  parts,  as  far  selves, 
 as  the  first  and  second  Ogdoad,  and  ignorantly  thought 
 that  after  thh-ty  ^ons  they  had  presently  found  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 
 justly  blame,  if  one  devised  4380  Heavens,  or  ^ons,  be- 
 cause the  days  of  our  year  have  so  many  hours.  And  if  on© 
 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 
 ^ons,  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 
 
 XVII. 
 
 part  of  it  which  relates  to  the  first  Ogdoad ;  let  us  go  on  Further 
 
 to  consider  the  rest ;  we  too,  because  of  their  folly,  inquir-  l^^iifnto" 
 
 ing"  about  the  thing's  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  ^/zoty- iTim.  ii. 
 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  ?     ^2 
 Was  it  in  union  with  Him  who  produced  them,  as  the  rays  Nature  of 
 
 tllG  £CnG- 
 
 from  the  sun :  or  in  real  efficacy,  and  by  separation,  so  that  ratioi.  of 
 each  of  them  may   exist    separately,  and  having   his  own  enquh-ed 
 form  ;  as  man  is  produced  by  man,  and  beast  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 j  or  in  a  certain  order,  so  as  for  some  of  them  tc 
 
138       JEons,  if  not  co-essential  with  father,  corj^oreal, 
 
 Book  2.  be    older,    otliers    younger  ?     And  did  tliey  emanate   like 
 spirits  and  rays  of  liglit,  simple  and  uniform  and  in  all  re- 
 spects  mutually   equal   and   similar  :    or  compounded  and 
 different,,  from  want  of  resemblance  in  tlieir  parts  ? 
 §  3.         But  now  if  eacli  of  them  was  produced,  as  men  are,  in 
 thei'r^fa-    ^^^^  officacy  and  by  a  bii'th  of  liis  own :  the  generations 
 tiier,  all    ^f  ^]^g  Father  will  either  be  of  the  same  substance  with 
 
 impassi- 
 ble: if      Him,  and  like  to  Him  who  produced  them;  or  if  they  be 
 
 wise,  cor-  found  unlike,  we  must  needs  confess  them  to  be  of  some 
 noKspiri-  other  substance.  Again  if  the  productions  of  the  Father 
 tual.  ^pg  i[]^Q  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  ?  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 ; 
 and  these  are  properties  of  body,  not  of  spirit.  Let  them  not 
 say  then  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  from  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  back  to  their  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 -essential,  father  too  ignorant  and  jpassible.      139 
 
 nor  of  the  tapers  whicli  received  tlie  light  (for  these  too  in 
 their  material  substance  are  of  the  same  date,,  for  the  tapers 
 are  of  one  and  the  same  material) :  but  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-  perfect- 
 ing of  the  same  substance ;  and  their  first  Father  will  be  in  ^r^\ 
 the  reproach  of  ignorance,  i.  e.,  ignorant  of  Himself:  or  all  through- 
 the  lights  within  the  Pleroma  will  continue  alike  impassive,  imperfec- 
 "VVTience  then  can  any  suffering  befall  the  younger  ^on,  ^in  J.J^ch 
 if  there  is  a  Paternal  Light,  out  of  which  all  the  lights  are  tJJdr  s*u 
 formed,  which  is  by  nature  impassive  ?     And  how  can  any  preme 
 ^on  among  them  be  called  younger  or  older,  when  there 
 is  but  one  Light  appertaining  to  the  whole  Pleroma  ?     And 
 should  any  one  call  them  Stars,  yet  all  will  be  found  parta- 
 king of  the  same  nature.     For  what  if  one  star  differ etli  from  l  Cor.xv. 
 another  star  in  glory  ?  it  is  not  in  quality  nor  in  substance, 
 in  respect  of  which  a  thing  is  passible  or  impassive  :  but 
 either   all  appertaining  to    the  paternal   Light,    must   be 
 naturally   impassive   and   unchangeable;   or    all,  with    the 
 paternal  Light,  are  both  liable  to  suffering,  and  capable  of 
 wasting  changes. 
 
 Moreover  this  same  rule  will  hold,  should  they  say  that ,   §  ^* 
 the  emanation  of  the  -<^ons  originates  from  the  Word  as  ever  way 
 branches  from  a  tree ;  the  Word  having  his  generation  from  edf  ^^"" 
 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.     If  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 
 Llim  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- 
 ^ons  had  their  production  :   they  being  all  of  the  same  ble  that 
 
140  Fassion  If  it  exist,  exids  hi  father  also. 
 
 Book  2.  substance  and  of  the  same  origin,  will  eitlier  be  all  capable 
 should      ^^  suffering,  togetlier  witli  Him   wlio  produced  tliem :  or 
 
 sufter,  the  will  all  Continue  impassive.  For  tliey  cannot  surely  main- 
 others  be  .  IT,-  11 
 impassive  tain  that  upon  such  production  some  would,  prove  impas- 
 sive, some  liable  to  suffering.  If  then  they  say  all  are 
 impassive,  themselves  do  away  with  their  own  argument. 
 For  how  did  the  younger  ^on  suffer,  if  all  were  impassive  ? 
 If  again  they  say  that  all  shared  in  this  suffering,  as  some 
 dare  to  affirm  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  from  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  always  alike,  with  him  who  produced 
 them. 
 ^  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  tcach.  For  this  may  perhaps  be  thought  probable  in  the 
 nients.  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  from  him,  be- 
 ing Virtues  of  his,  and  always  standing  by  him,  will  not 
 be  ignorant  of  him  who  produced  themj  as  neither  will 
 the  rays  of  the  Sun. 
 
 It  will  not  then  hold  that  the  Wisdom  of  God,  that  which 
 is  within  the  Pleroma,  being  of  such  origin,  became  liable 
 to  suffering,  and  underwent  such  ignorance.  Though  it  be 
 possible  that  the  Wisdom  which  is  of  Valentinus,  having  its 
 origin  from  the  Devil,  may  fall  into  all  kinds  of  suffering, 
 
Offspring,  unto  imjjerfedion,  not  perfection.  141 
 
 and  bring  forth  the  fruit  of  deepest  ignorance.  Yea^  since 
 themselves  bear  witness  of  their  Mother^  saying  that  she  is 
 the  production  of  a  wandering  ^on^  we  have  no  further 
 need  to  inquire  the  cause,  why  the  sons  of  such  a  Mother 
 should  be  always  swimming  in  the  deep  of  ignorance. 
 
 Now  besides  these  modes  of  emanation  I  for  my  part  do  not     §  9. 
 understand  how  they  can  find  any  other  to  mention.     Nor  ^*  {^^^d^" 
 have  I  ever  known  themselves  to  state  that  any  thing*  else  conversed 
 
 much 
 
 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  perfect 
 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  !  1 S.  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  ! 
 
 And  how,  0  ye  vainest  of  Sophists,  did  the  Mind  of  the    §  10. 
 Father,  yea  the  Father  Himself,  being  Mind  and  perfect  i^akeGod 
 
]42  Or'ujin  of  Lj  no  ranee  and  evil,  their  father. 
 
 Book  2.  in  all  tilings,  prodnce  His  own  Word  as  a  blind  and  imper- 
 0^0?^°^"  feet  ^on,  it  being  in  His  power  at  once  to  produce  the 
 knowledge  also  of  tlie  Fatlier  witli  liim  ?  Even  as  ye  say 
 that  Christ,  though  begotten  after  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  Avould 
 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  cannot  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  series  of  emanations,  and  which  had  become  im- 
 planted in  the  ^ons,  much  rather  in  the  first  instance, 
 had  He  willed,  might  He  forbid  the  existence  of  the  igno- 
 rance, which  as  yet  was  not. 
 r  I  ]  ^  Wherefore,  since  when  He  would.  He  was  recognized,  not 
 aiidthat  by  -^ons  only,  but  also  by  these  men,  coming  as  they 
 ignorance  did  in  the  last  times ;  but  from  His  unwillingness  to  be 
 no  good,  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  ?     For  the  same  knowledge  which  by 
 
So  ignorant  a  Wi.sdum,  no  wisdom.  143 
 
 Christ  He  communicated  to  all^  He  was  able  to  communi- 
 cate long  before  by  the  Word,,  who  was  also  the  first-born 
 of  the  Only  Begotten. 
 
 Again,  if  foreseeing  these  things  He  willed  them,  then 
 the  works  of  ignorance  endure  for  ever,  and  never  pass 
 away.  For  the  things  which  were  done  by  the  will  of 
 your  First  Father,  must  needs  continue,  together  with  His 
 will  Who  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  yEons  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  suifer  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  born  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. 
 
 Ao^ain,    how   is  it  not  futile,  their   affirming-    His    verv    Chap. 
 .  .        .  XVIII. 
 
 Wisdom    to    have    been   in    ignorance,    and  degradation, — r  j 
 
 and  passion  ?  which  things  are  foreign  and  contrary  to  Wis-  Their 
 
 dom  :  they  are  no  affections  of  hers.     For  where  is  impro-  Unwis- 
 
 vidence  and  ignorance  of  expediency,  there  Wisdom  is  not.    ^^' 
 
 Wherefore    let    them   no  longer  call  Wisdom  ^^the    ^on 
 
 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,  come  to  have  a  separate  existence  ?    For  an  Idea  Motion 
 
 t  .  .  ^  concern- 
 
 is  understood  in  relation  to  some  person,  but  never  will  ing  their 
 
 come  to  be  apart  by  itself:  the  good  Idea  displacing  and  surd, 
 
 swallowing  up  the  bad  one,  as  soundness  does  indisposi- 
 
144  CnrasT  says,  Seeh;  they,  Scelc  not. 
 
 Book  2.  tiou.     For  what  was  tlie  Idea  whicli  preceded  tlie  passion  ? 
 To  searcli  out  the  Father,,  and  to  consider  His  greatness. 
 And  what  was  it  afterwards  convinced  of^  and  then  recover- 
 ed ?  That  the  Father  is  incomprehensible  and  undiscover- 
 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. 
 §  3.         How  then  could  an  Idea,  parted  [from  the  mind],  con- 
 action^      ceive  passions,  which  were  themselves  in  their  turn  affec- 
 contrary   ^{q-j^q  gf  it  ?  For  an  affection  takes  place  towards  some  per- 
 
 10  our  _  ^  .      . 
 
 Lord's  son  :  it  cannot  be,  nor  last,  by  itself  apart.  Yea,  this  is  not 
 only  incongruous,  but  also  contrary  to  our  Lord^s  saying, 
 
 S.  Matt,  ^gg^  fijid  y0  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  ^ons 
 complete  and  perfect  by  directing  them  not  to  seek  the 
 Father,  on  the  ground  that  .inch  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  ^ons  in  being  convinced  that  he  whom  they 
 sought  after  was  unsearchable. 
 §  4.         An  Idea,  then,  not  being  capable  of  separate  existence 
 
 tiou  re-"    without  an  -ZEon,  they  introduce  again  a  yet  greater  false- 
 
 futed.  iiood  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 
 <^on  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  ^on :  occasioned 
 by  its  perception  of  impossibilities.     How  then  could  the 
 
JEon  of  same  substance  with  the  rest  would  not  suffer.    145 
 
 affection  be  separated  by  actual  division  from  tbe  Idea,,  and 
 so  vast  a  substance  of  Matter  be  brought  into  existence, 
 while  the  Idea  and  the  Passion  were  in  fact  identical? 
 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  ?  being  of  the  same  substance  with  the  Pleroma  and  noJ^^suSS 
 the  whole  Pleroma  of  the  Father.  For  nothing  is  dissolved  fi^o"^  l^^e 
 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 
 light,  it  would  not  suffer  nor  be  endangered  in  a  similar 
 light,  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  2  j  g  to 
 opposite  nature,  these  indeed  are  endangered,  and  decay :  ^^^^^ 
 but  those  accustomed  to  the  same,  and  akiu  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  the  Deep,  as  to  be  of  the  same  substance  with  the  Ple- 
 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,  and  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     §  (5. 
 perfect  Father,  and  to  wish  to  be  brought  within  Him,  and  ^^^^"^^ 
 
146     Through  seanxh  they  perfected,  the  ^on  marred  ! 
 
 Book 2.  to  have  hold  of  Him; —  this  could  not  cause  ignorance, 
 Y^^^P  nor  passion,  and  that  in  a  spiritual  ^on,  but  rather  per- 
 not  loss  fection,  and  inviolability,  and  truth.  For  neither  do  they, 
 being  men,  thinking  deeply  on  Him  Who  is  before  them, 
 and  just  laying  hold  as  it  were  of  Him  in  His  perfection, 
 and  established  in  the  knowledge  of  Him,  speak  of  them- 
 selves as  being  in  any  feeling  of  astonishment,  but  rather 
 in  the  acknowledgment  and  attainment  of  Truth.  Yea,  and 
 they  say  that  the  Saviour  did  therefore  tell  His  Disciples, 
 Seeh  and  ye  shall  find,  that  they  might  seek  out  Him  whom 
 they  have  feigned  in  their  fancy,  above  the  Framer  of  all, 
 the  inexpressible  Deep.  And  they  will  have  themselves  to 
 be  perfect,  because  by  searching  they  have  found  Him  that 
 is  perfect,  though  they  be  yet  on  earth.  But  him  who  is 
 within  the  Pleroma,  an  ^on,  altogether  spiritual,  sank 
 down,  they  say,  into  some  calamity,  by  seeking  the  First 
 Father,  and  endeavouring  to  be  brought  within  His  great- 
 ness, and  desiring  to  have  comprehension  of  the  Father's 
 Truth:  and  the  calamity  was  of  such  a  nature,  that  had 
 he  not  fallen  in  with  the  Virtue  which  confirms  all  things, 
 
 3  cf.  Lib.  lie  would  have  been  melted  into  the  general  mass  of  being  ^, 
 1.  c.  11.  2.  ^^^  utterly  done  away  with. 
 
 §  7'  This  is  frantic  presumption,  and  belongs  to  men  absolute- 
 ble%at'  ly  wanting  in  all  true  understanding.  That  this  -^on  is 
 sam?^^"  better  and  elder  than  they  are,  themselves,  by  their  own 
 thing  is  y^Iq  confess,  saying  that  they  are  the  conception  of  the 
 their  Idea  of  that  ^on  who  suffered :  so  that  this  ^on  is  the 
 sire's"  father  of  their  mother,  i.  e.,  their  grandfather.  And  while 
 ^"^  to  the  latter,  the  grandchildren,  by  searching  out  the 
 Father,  truth  results,  and  perfection,  and  assurance,    and 
 
 4  fluxi-     purification  from  corruptible  *  matter  (so  they  say)  and  re- 
 
 conciliation with  the  Father :  to  their  grandsire  on  the  con- 
 trary this  very  inquiry  brought  ignorance  and  passion  and 
 shuddering  and  fear  and  astonishment :  of  which  also  they 
 say  proceeded  the  substance  of  matter.  Accordingly,  the 
 search  and  investigation  of  the  perfect  Father,  and  the 
 desire  of  communication  and  unity  with  Him,  is  by  their 
 account  a  thing  wholesome  to  themselves,  but  to  the  -^on 
 
Tltevr  seed  unhnown  to  Creator,  hecause  notJdng.      147 
 
 from  whom  they  have  their  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  Seed  ?    Chap. 
 that  it  was  conceived  by  their  Mother  on  representing  to     ■^^■^' 
 
 1  O  c     1 
 
 herself  the  Angels  which  belong  to  the  Saviour,  shapeless.  The  fable 
 and  without  form,   and  imperfect ;   and  lodged  with  the  ^hdr^eed 
 Framer  of  the  World  without  his  knowledge,  that  being  refuted 
 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  Angels  whicli 
 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  ?^^^  ^^^ 
 the  sowing  of  it  in  man  which  took  place  by  him  :  it  is  a  unmind- 
 futile  and  empty  word,  incapable  of  any  proof.     For  how  them  in 
 was  he  ignorant  of  it,  if  the  same  seed  had  any  substance  warn- 
 and  quality  of  its  own  ?     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  difierence,  in  respect  of  any  heat,  or  velocity, 
 or  sweetness,  or  brightness,  cannot  be  hidden  even  from 
 men,  when  they  exist  among  men,  far  less  from  the  Framer 
 of  this  Universe,  God ;  although  He  may  well  be  ignorant 
 of  the  seed  they  talk  of,  void  as  it  is  of  all  useful  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  sjpeahj  they  ib. 
 shall  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  God : 
 of  their  saying  even,  that  while  themselves,  because  of  the 
 substance   of  that   seed,  recognize  the  spiritual   Pleroma, 
 
 L  2 
 
148     It  could  not  produce  hoth  hiowhdge  and  ignorance. 
 
 Book  2.  tlie  man  who  is  within  shewing  them  the  true  Father  (for  the 
 natural  man,  they  say,  needs  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  things  which  belong  to  the  Pleroma. 
 §3.         And  that  they  themselves  are  spiritual,  because  a  cer- 
 terlnsan"  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  from  his  mo- 
 ther, and  retaining  it  in  himself,  continued  merely  animal 
 in  his  nature,  and  had  no  understanding  at  all  of  the  higher 
 order  of  things,  which  these  men  boast  that  themselves 
 understand  while  yet  on  the  earth : — ^how  is  not  this  be- 
 yond every  thing  irrational  ?  Surely,  to  imagine  that  one 
 and  the  same  seed  communicated  to  their  souls  knowledge 
 and  perfection,  but  to  the  God  Yfho  made  them,  igno- 
 rance,—  this  belongs  to  men  truly  frantic,  and  altogether 
 deprived  of  understanding. 
 §  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- 
 tency "  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  born  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  figure  p  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 
 
 P  These  two  words  from  the  Arundel  Ms.  are  added  from  ed.  Harvey.  E. 
 
No  consistent  exjplajiatloii  of  their  MotJier's  conccj)tion.  149 
 
 of  utterly  decaying  into  Matter^  had  slie  not_,  tliougli  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  earthly  is  contrary  to  the  spiri- 
 tual, and  the  spiritual  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  ? 
 
 Yet  further :  on  what  hath  been  said  the  question  will     §  5. 
 be  asked,  Whether  the  Mother  was  once  for  all  delivered  of  ^"JJ^^^y 
 this  seed  of  theirs,  on  sight  of  the  Angels,  or  at  several  explam- 
 times  ?     If  it  were  but  once  for  all,  then  the  produce  of 
 such  conception  will  ere  now  have  ceased  to  be  a  childish 
 thing :  its  descending  therefore  upon  the  present  race  of 
 men  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  once  for  all. 
 
 Again,  how  is  it,  that  seeing  the  angels  together  with     §  6. 
 the  Saviour,  she  conceived  their  images,  but  not  that  of  the  ^^^J^^ 
 Saviour,   who   is   more   beautiful  than   they  ?  Did  he  not  ^^^^\ 
 please  her,  and  did  she  therefore  not  conceive  by  his  pat-  man  form 
 tern  ?  And  how  was  the   Framer  of  the  world,  whom  they  Angelic 
 call  merely  natural,  produced,    by  their   account,    perfect 
 according  to  his  being,  having  a  magnitude  and  form  of 
 his  own ;  while  that  which  is  spiritual,  requiring  as  it  does 
 more  eflB.cacy  than  the  merely  animal,  was  produced  in  im- 
 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  ?     If  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  call 
 Lights,  but  of  the  men  who  are  here.     Because  it  will  not 
 
150  False  that  the  Seed  gives  nobility. 
 
 Book  2.  have   tlie  likeness   and   image  of  tlie  Angels^  but   of  the 
 souls  in  wliom  it  is  actually  formed :  as  water  put  into  a 
 vessel  will  have  the  form  of  that  vessel^  and  if  it  go  on  to 
 freeze  therein,  will  have  the  figure  of  the  vessel  in  which  it 
 froze :    since   our  souls  themselves  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  receives 
 consistency  and  form  here,  it  will  be  the  figure  of  a  man, 
 it  will  not  have  An.gels^  form.     How  then  is  that  seed  after 
 the   images   of  Angels,  which   is  shaped  in  the  likeness 
 of  men  ?     And  being  spiritual,  what  need  had  it  to  come 
 down  into  the  flesh  ?     For  the  flesh  indeed  needs  that  which 
 is  spiritual  (i.  e.,  if  it  is  to  be  saved)  in  order  to  be  sanc- 
 2  Cor.  V.  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  more  evidently  is  their  discourse  about  their 
 ^Jseiw  seed  proved  false,  and  may  be  seen  through  by  any  one, 
 ti^^^^*    d  ^^  their  saying  that  those  souls,  which  have  the  seed  from 
 exposed    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. 
 King  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.'  28.      "many  are  wise  among  you,  nor  noble,  nor  brave ;  but  the  des- 
 pised things  of  the  luorld  God  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  God.     Their  hlas^jhemy  against  tJie  ivJiole  Trinity.  151 
 
 futility^  of  tlieir  rule^  what  hatli  been  said  is  sufficient :  Refuta- 
 there  being  no  need  (as  tbe  sajdng  is)  to  drink  up  all  tlie  part 
 sea,  in  order  to  convince  one's  self  that  its  water  is  salt.  [^^^"^^ 
 But  it  is  as  if  there  were  a  statue  of  clay  with  a  coloured  ^^^'^^^ 
 
 •^  ^  system 
 
 surface,  to  make  the  clay  accounted  gold  :  whoever  will  take  to  be  cor- 
 any  little  portion  of  it,  and  lay  it  open,  and  shew  it  to  be 
 clay,  will  rid  the  enquirers  after  truth  of  the  false  notion : 
 so  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  ^yi^^^ 
 another  Father  above  God  the  Framer  of  the  world  :  and  pheme 
 
 against 
 
 that  there  is  both  another  Only  Begotten,  and  another  the  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  yEons 
 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  framing 
 of  the  world,  but  all  had  been  deserted  and  destitute  of  so 
 many  blessings.  Not  only  therefore  do  they  deal  irrehgi- 
 ously  with  the  Creator,  calling  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  ^on's  passiorij  Judas'  crimen  not  jparallel. 
 
 Book  2.  to  tlie  Parables,  wliereby  they  have  perverted  both  them- 
 selves aud  such  as  believe  them  into  very  great  impiety  ? 
 
 Chap.        Moreover,  that  they  bring  into  their  device  the  parables 
 
 — — i^^  and   acts  of  the  Lord  improperly  and   incongruously,   we 
 
 They  *     proceed  to  shew.     Thus,  they   try   to   indicate   the  affec- 
 
 ChrisS^  tion,  which  they  say  befell  the  twelfth  ^on,  by  the  fact 
 
 words  and  ^jj^t   the   Saviour's    Passion   was   brouo^ht   about    by   the 
 acts  °  "^ 
 
 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 
 sufi'ered,  in  that  it  was  drawn  out  and  flowing  away  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  sig- 
 nified by  "the  Hem  of  His  Garment.''^ 
 §  2.         Now  as  to  this  their  assertion,  that  the  passion  of  the 
 fantasy     twelfth  ^ou  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  ofi"  from ;  it    but 
 Judas  was  deposed  and  cast  out,  and  Matthias  ordained  in 
 Ps.  cix.  8.  his  place,  as  it  is  written,  and  his  Bisliojprich  let  another 
 take.     They  ought  therefore  to  say,  that  the  twelfth  ^on 
 was  cast  out  of  the  Pleroma,   and   another  produced   or 
 emitted  in  his  place ;  if  he  is  at  all  signified  by  Judas.     And 
 again,  this  same  ^on,  they  say,  sufi'ered,  but  Judas  they 
 say  is  the  traitor.     Now  it  was  Christ  Who  by  suff*ering 
 came  to  His  Passion,  not  Judas ;  as  themselves  confess. 
 How  could  Judas  then,  the  betrayer  of  Him  Who  had  to 
 suSer  for  our  salvation,  be  the  type  and  image  of  the  -^on 
 who  sufi'ered  ? 
 §  3.         But  neither  is  the  passion  of  Christ  like  the  passion  of 
 ^*(ln's      ^^^^^'  ^on,  nor  wrought  under  hke  circumstances.     For  the 
 
JEon's  ]jassiony  its  ^erilj  Cheist^s  Passion,  our  Life.    153 
 
 passion  wliicli  tlie  -^on  suffered  was  one  of  dissolution  and  passion 
 destruction^   so  tliat  the  sufferer  was  in  danger  even  of  jJJJJ  ^^® 
 being  wasted  away.     But  our  Lord  Christ^s  Passion  wliicli  ^jj^°^|jjj" 
 He  suffered  was  mighty  and  unyielding  ^ ;  far  from  any  ha-  diction  to 
 zard  of  corruption  on  His  part,  He  did  on  the  contrary,  Lord's 
 when  man  was  corrupt,  confirm  him  by  His  own  strength,  Palsilm 
 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 
 Knowledge  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  fruit  of  his  passion  was  as  they  say  female, — weak,  and 
 infirm,  and  shapeless,  and  ineffective, — This  Man's  Passion 
 bare  to  us  the  fruit  of  courasfe  and  virtue.     For  the  Lord 
 by  His  Passion  ascending  iqj  on  Incjli,  led  caiMvity  capfwe,  Ps.  ixviii. 
 gave  gifts   unto  7nen,  and  granted  to    such  as  believe   in  iv.  8. 
 Him    to  tread    on   serpents  and  scorpions,  and   on   all  the  S  Luke 
 2')oivGr  of  tJie  enemy ;  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  thoir 
 -^on  after  he  had  suffered,  introduced^  ignorance,  brought  t^it -^cf  c 
 forth  a  shapeless  substance,  from  which  were  produced  all  xiv.  6. 
 material  works,  according  to  them :  death,  corruption,  er- 
 ror, and  the  like  of  these. 
 
 Judas  therefore,  the  twelfth  disciple,  was  no  type  of  an     §  4. 
 JEon  who  suffered ;  nor  yet  was  the  suffering  of  our  Lord  failures 
 such  :  for  this  has  been  proved  throughout  incongruous  and  g^id  fan- 
 inconsistent  with  itself,  not  only  in  the  aforesaid  particulars,  *^^^ 
 but  also  in  the  Very  number  :  Since  all  allow  that  the  traitor 
 Judas  was  the  twelfth,  twelve  Apostles  being  named  in  the 
 Gospel :  but  this  ^on  is  not  the  twelfth  but    the  thirti- 
 
 q  "cederet."  Mr  Harvey  edits  from  the    would  then  be  and  no  chance  passion,  but 
 Clermont  Ms  "accederet,"   saying  that     with  no  difterence  of  sense.    E.  ; 
 
 it  indicates  "accideret."  The  Translation 
 
154  Another'  and  numerical  incorrespondence. 
 
 Book  2.  eth,  for  not  twelve  ^ons  only,  as  by  this  account,,  were 
 produced  by  tlie  will  of  tlie  Fatlier,  nor  did  lie  emanate 
 tlie  twelfth  in  order,  since  tliey  account  liim  to  have  ema- 
 nated in  tlie  tliirtietli  place.  How  then  can  Judas,  be- 
 ing twelfth  in  order,  be  type  and  image  of  the  ^on  who 
 is  in  the  thirtieth  place  ? 
 X  ^  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, 
 they  say,  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- 
 
 S.  Matt.   SO  said  of  him.  Woe  to  that   man  by  ivhom  the  Son  of  Man 
 
 xxvi.  24.  .  . 
 
 shall  he  hetrayed  ;  and,  Goodj  were  it  for  that  man  if  he  had  not 
 
 S.John    Jjeen  horn ;  and  He  called  him,  The  son  of  perdition.     But 
 xvu.  12.  ,  '  . 
 
 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  the 
 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 
 — T-j-'-—  that  emanation  only,  of  twelve  ^ons,  which  proceeded  from 
 If  the  12   the  Man  and  the  Church;  let  them  for  a  type  of  the  other 
 
Ten  MonSj  70  disciples^  equally  without  correspondence,   155 
 
 ten  ^ons,  wlio,  as  they  say^  were  produced  by  tlie  Word  Apostles 
 and  tlie  Life,,  exhibit  to  us  some  other  Apostles^  to    the  lhe^T2^ 
 number  of  ten.     For  it  were  unreasonable  that  while  those  ^g^j."^* 
 ^ons  which  are  younger^  and  so  far  inferior,  are  indicated  i^^st 
 by  the  Saviour  in  His  Election  of  the  Apostles,  those  who  be  some- 
 are  elder  and  therefore  better,  should  want  the  like  previ-  nified  by' 
 ous  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 
 ^ons,  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  elected,  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  Apos- 
 tles would  have  endeavoured  to  keep  the  image  and  exhibit 
 the  type  of  the  ^ons  who  are  in  the  Pleroma. 
 
 But   neither   mast   we  be   silent   concerning  Paul,   but     §.2' 
 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  Jur^Av- 
 was  the  Saviour  they  talk  of,  as  a  compounded  Being,  who  Jooif  (2t^ 
 is  made  up  of  a  gathering  from  all,  whom  also  they  denomi-  of  ^ea- 
 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  emendation  does  not  go 
 secunda  decade"  are  here  left  untrans-     far  to  explam  them, 
 lated.    They  are  evidently  corrupt,  and 
 
156    Pandora.     They  mmuider stand  Isaiah's  jjrojphecy. 
 
 Book  2.  liim  Pandora,  i.  e.,  tlie  Gift  of  all_,  because  all  of  tliem  lodg- 
 ed in  liim  the  best  tiling  they  had  to  give.  In  which  his- 
 tory this  is  the  course  of  things  :  "  Hermes  (so  the  Greek 
 words  run)  established  within  them  words  of  craft  and  a 
 guileful  temper, ''  to  seduce  the  foolish  among  men  and 
 make  them  believe  their  devices.  For  their  mother,  i.  e., 
 Latona,  secretly  stirred  them  up  (whence  also  she  was 
 called  Leto  according  to  the  signification  of  the  Greek 
 word,  from  her  secretly  moving  men)  to  utter,  without  the 
 knowledge  of  the  Creator,  deep  mysteries  and  unspeakable 
 to  men  who  had  itching  ears.  And  not  by  Hesiod  only  did 
 their  mother  contrive  that  this  mystery  should  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  father,  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  Greeks,  are  of  the  same  sort  and  spirit  as  they. 
 xxn*.  ^^^  ^^^^  t^®  whole  of  their  doctrine  about  the  number 
 §  1.  Thirty  fails,  and  that  obviously,  since  by  their  account 
 Sy  irniit  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  u:Eons,  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  His 
 own  Person,  and  cast  Him  out  of  the  Pleroma.  But  they 
 say  that  He  suffered  in  the  twelfth  month,  thus  making 
 Him  preach  one  year  only  after  His  Baptism :  and  they  try 
 
 Isa.lxi.2.  ^Q  confirm  this  out  of  the  Prophet;  for  it  is  written.  To 
 IJTodaim  the  accepted  year  of  the  Lord,  and  the  day  of  re- 
 commence;) so  truly  blind  are  they,  who  say  they  have 
 discovered  the  obscure  things  of  The  Deep,  yet  understand 
 not  the  acceptable  year  of  the  Lord  spoken  of  by  Isaiah, 
 nor  the  day  of  rccompence.  For  the  Prophet  spake  not  of 
 a  day  having  the  space  of  twelve  hours,  nor  of  a  year 
 having  the  measure  of  twelve  months.  For  the  Prophets 
 themselves  confess  that  they  spake  many  things  in  para- 
 
The  Day  of  Recompence,  and  the  acce])ted  Year.    157 
 
 bles   and  allegories,  and  not  after  the  very  sound  of  tlie 
 words. 
 
 The  Day  then  of  EecomjJence  is  a  name  given  to  that     §  2. 
 day,  in  which  the  Lord  will  recompense  every  man  accord-  of  Room- 
 ing to  his  deeds,  i.  e.,  to  the  judgment.   And  the  acceptable  Pp(^^  ^nd 
 year  of  the  Lord  is  this  time  wherein  those  are  called  by  ceptahie 
 Him  who   believe  Him,  and  become   acceptable  to  God.  pilTned' 
 That  is,  it  is  the  whole  time  from  His  coming  to  the  con- 
 summation,  wherein    He  wins  to  Himself,  as  fruits,  such 
 as  are  saved.     For  the  day  of  E-ecompence  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  ? 
 since  the  year  is  past,  and  the  day  of  recompence  is  not 
 
 yet,  but  He  still  maJieth  His  sun  to  rise  on  the  good  and  S.  Matt. 
 
 V.  45. 
 the  had,  and  sendeth  rain  on  the  just  and   unjust.     And 
 
 while  the  righteous  suffer  persecution,  affliction,  slaughter, 
 sinners  are  in  abundance,  and  they  drinh  with  harp  and  Isa.  v.  12. 
 psaltery,  hut  regard  not  the  worlds  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 
 the  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  Eomans,  As  it  is  -written.  For  Thy  sake  a?'e  Rom.vih". 
 ive  hilled  all  the  day  long ;  we  are  counted  as  sheep  for  the 
 slaughter.  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  tinje  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  Oar  LorcVs  Passovers, 
 
 Book  2.  twelve  months^  but  the  whole  time  of  faith,  during  which 
 
 men  hear  the  preaching  and  believe_,  and   those  who  join 
 
 themselves  to  the  Lord  become  acceptable  unto  Him. 
 
 §  3.  And  one  may  greatly  wonder,  how  while  they  say  they 
 
 nceus "      have  found  the  deep  things  of  God,  they  have  failed  to 
 
 four"^^      search  out  in  the  Gospels,  how  often  at  the  time  of  the 
 
 Pass-        Passover  the  Lord  after  His  Baptism  went  up  to  Jerusalem, 
 
 ov6rs 
 
 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  Cana  of  Galilee,  He  went  up  to 
 S.  John  the  Paschal  feast  day ;  when  also  it  is  written.  That  many 
 "•  helieved  in  Kim,  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.  iv.50.  sence  the  Centurion^s  son  with  a  word,  saying,  Go,  thy  son 
 liveth.     And  after  this  again  the  second  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.  V.  8.    bidding  him  rise,  and   take   up   his   bed,  and  walk .  and 
 lb.  vi.      again    departing  from  thence    over  the    sea   of  Tiberias, 
 ^  ^^^'       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.54.  was  made  by  the  Pharisees,  He  withdrew  into  the  city  of 
 lb.  xii.  1.  Ephraim ;  and  thence,  six  days  before  the  Fassover,  it  is 
 written  that  He  came  to  Bethany,  and  from  Bethany  went 
 up  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  Messed  every  age  hij  sharing  it.  159 
 
 tlieir  own   explication_,  or   the    Gospel :  else   how   did  the 
 Lord  preach  for  one  year  only  ? 
 
 The  fact  is,  being  thirty  years  old  when  He  came  to  §  4. 
 Baptism,  afterwards  at  the  complete  age  of  a  teacher  He  p^ssJa^ 
 came  to  Jerusalem,  so  as  to  be  properly  called  by  all  men  through 
 
 ,  .  .  andbless- 
 
 Master.  For  He  did  not  seem  one  thing  while  He  was  ed  every 
 another,  as  they  say  who  bring  in  an  imaginary  Christ, 
 but  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  unto 
 God  :  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  game  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  the  first-born  from  the  deadj  having  Himself  the  Col.  i.  18. 
 'preeminence  in  all  things,  the  Prince  of  Life,  first  of  all, 
 and  going  before  all. 
 
 But  they,  to  maintain  their  own  device  concerning  that     *  k 
 which  is  written,  to  jproclaim  the  accepted  year  of  the  Lord,  They 
 say  that  He  preached  for  one  year  only,  and  suffered  in  the  truly  our 
 12th  month.     They  have  been  forgetful,  against  their  own  ministry 
 cause,  doing  away  with  the  whole  of  His  task,  and  taking 
 away  the  most  indispensable  and  most  honourable  part  of 
 His  life ;  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 
 
iii.  23. 
 
 IGO  Our  LonVs  age. 
 
 Book  2.  not  yet  fulfilled  tliii'ty  years,  but  was  beginning  to  be 
 about  thirty  years  old;   (for    so  Luke,   who   bath,  signifi- 
 
 s.  Luke  ed  His  years,  bath  set  it  down ;  Xoiv  Jesus,  wben  He  came 
 to  Baptism,  began  to  he  about  thirty  years  old:)  and  He 
 preached  for  one  year  only  after  His  Baptism :  completing 
 His  thirtieth  year  He  suffered,  while  He  was  still  young, 
 and  not  yet  come  to  riper  age.  But  the  age  of  thirty  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  had  dehvered 
 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  ? 
 §  6.  Tea,  and  the  Jews  also,  who  were  then  disputing  with 
 our  Lord  Jesus  Chiist,  did  most  clearly  signify  this.  For 
 when  the  Lord  said  to  them.  Your  father  Abraham  rejoiced 
 
 S,  John    to  see  l[y  day,  and  he  saiu  it,  and  luas  glad,  they  answered 
 
 vui.  o6.  gijji.  Thou  art  not  yet  fifty  years  old,  and  hast  TJiou  seen 
 Abraham  ?  Now  this  is  with  consistency  said  to  him  who 
 hath  now  got  beyond  forty  years,  but  hath  not  yet  reach- 
 ed his  fiftieth  year,  though  he  be  not  far  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  thirty  years. 
 For  it  is  quite  unreasonable,  that  they  should  falsify  by 
 twenty  years,  when  they  wanted  to  prove  Him  later  than 
 
 Argu 
 nient  a 
 duced 
 hereto. 
 
The  woman  liealtd  no  type  of  the  12th  ^vn.  IGl 
 
 tlie  times  of  Abraham.  But  what  tliey  saw_,  that  also  they 
 spake :  while  He  on  Whom  they  looked  was  no  imaginary 
 person^  but  the  Truth.  He  was  not  therefore  far  from  fifty 
 years :  and  therefore  they  said  unto  Him^  Thou  art  not  yet 
 fifty  years  old,  and  hast  Thou  seen  Abraham  ?  He  preach- 
 ed not  therefore  one  year  only^  nor  did  He  suffer  in  the 
 twelfth  month  of  the  year.  For  the  time  from  the  thirtieth 
 year  to  the  fiftieth  can  never  be  made  out  one  year  only, 
 unless  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  iv. 
 gods  sitting  by  Jupiter  held  council  on  the  golden  plat-  '  * 
 form.^' 
 
 Neither  is  their  io^norance  less  manifest  in  res^ard  of  that    Chap. 
 
 •  •  •  XXIII 
 
 woman,  who  labouring  with  an  issue   of  blood,  touched 
 
 C        1 
 
 the  hem  of  the  Lord^s  garment,  and  was  healed.  (For  Their 
 they  say  that  by  her  is  indicated  the  suffering  of  that  J^rdant  ^' 
 twelfth  virtue,  and  its  melting  away  into  infinity :  I  mean, 
 the  twelfth  ^on.)  First,  because,  according  to  their  sect, 
 this  ^on  is  not  the  twelfth,  as  we  have  shewn.  But  let 
 this  be  granted  them  over  and  above :  still,  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  together,  but 
 in  the  twelfth  year  was  healed.  Now  if  eleven  ^Eons  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  the  twelfth  of  the  ^ons  whereof 
 eleven  suffered  nothing,  and  the  twelfth  only  partook  of 
 suffering?  For  the  type  and  image  in  matter  and  sub- 
 stance does  sometimes  differ  from  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  counterjpart  in  Pleroma. 
 
 Book  2.       And  not  only  in  the  case  of  tliis  woman,  were  so  many 
 §  2.     years  of  infirmity  set  down_,  as  to  snit  by  their  account_,  tlie 
 sSected    tilings  tliey  have  devised  ;  but  behold  also  another  worn  an 
 at  ran-      ^^  j-j^g  manner   enfeebled  eighteen  years,  was  healed;   of 
 S.  Luke    whom  the  Lord  saith,  But  this  daughter  of  Abraham,  luhom 
 ^^"'     '     Satan  hound  eighteen  years,  ought  she  not  to  he  loosed  on 
 the  Sahhath  day  ?     If  then  the  former  was  a  type  of  the 
 twelfth  ^on_,  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 
 S.  John    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  affair  of 
 the  ^ons. 
 S^jy        And  again  their  invention  is  proved  false,  and  their  de- 
 T~Y,     vice  unstable,  by  this  circumstance ;  that  they  try  to  make 
 their         out  their  proofs   sometimes  by  numbers  and  by  syllables 
 harmon-   of  uames.  Sometimes  by  the  letters  also  of  syllables,  and 
 them  with  sometimes   again   by  the   numbers,  which  the   letters   by 
 rule^"^     the  Greeks'  account  contain.     They  most  evidently  prove 
 their  own  perplexity  and  confusion,  and  the  instability  of 
 their  knowledge,  and  its  violent  perversion.     Thus  Jesus 
 being  a  name  in  another  language,  they  transfer  to  the 
 «  numer-  catalogue  ^  of  the    Greeks,   and   sometimes  they  say  it  is 
 the  S",  having  six  letters,  sometimes  the  Fulness   of  the 
 Ogdoads,  having  the  number  888.     But  as  to  His  Greek 
 Name,  which  is  Sotcr,  i.  e..  Saviour,  they  say  nothing  of 
 it,  because  it  suits  not  their  device,  either  in  number  or  in 
 letters.     Yet  surely,  had  they  received  the  Lord's  Names 
 
Tlieir  tlieories  of  names  untrue  and  at  hap-liazanl.    163 
 
 from  the  Fatlier^s  Providence^  signifpng  by  tlieir  number 
 and  letters  the  number  in  the  Pleroma^  tben  Soter  being  a 
 Grecian  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. 
 
 But  the  name  Jesus,  in  the  proper  tongue  of  the  He-     §  2. 
 brews,  has  two  letters  and  a  half,  as  their  scholars  say,  assigning 
 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  S",  (as 
 they  call  it),  is  untrue,  and  the  number  they  assign  is  clear- 
 ly refuted.     For  in  their  proper  tongue,  the  Greek  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  Greeks  :  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  the  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  ^ous,  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 
 
 M  2 
 
1G4      Tltelr  system  If  true  had  conijjrised  all  helonging 
 
 Book  2.  two  and  a  half  letters.  From  this  circumstance,  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  from  the  rest. 
 §  3.  For   from  the   Law  too,  selecting   whatever    numerical 
 
 what  suits  ^^^tails  Suit  their  sect,  they  endeavour  to  make  out  proofs 
 them,       -^y  violence.     But  if  their  mother,  or  the  Saviour,  had  pur- 
 
 they  omit     "^  i  •     .  n     ^        t\        • 
 
 the  rest  poscd  to  exhibit  by  means  of  the  Demiurge  the  types  of 
 the  things  in  the  Pleroma,  they  would  have  caused  the 
 types  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.  the  Mercy  Seat  again  in  like  sort  doth  in  no  respect  suit 
 their  expositions.     And  besides  there  is  also  the  Table  of 
 
 lb.  23.  the  Shewbread,  two  Cubits  is  its  length,  and  one  Cubit 
 its  width,  and  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  four  or  of  eight,  or  of  the  rest  of 
 
 Ib.32sqq.  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  chief  among  the  ^ons,  and   enlight- 
 
 Ib.  xxvi.  ens  the  whole  Pleroma.  The  curtains  ^  again,  being  ten, 
 they  have  diligently  numbered,  calling  them  a  type  of  the 
 
 lb.  7.  ten  yEons  :  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.  IG.      twenty  eight  cubits.     And  the  length  of  the  columns,  be- 
 
 8  curtains.     I   have  ventured  tlius   to  gives  atria  as  here,  the  Greek  is  extant 
 
 correct    here    and    below.     The   Latin  and    gives    av\a7ai,    Curtains,    though 
 
 has  atria,  courts,  and  thus  the  Trans-  there   too   Massuet   quotes  one  Ms.  as 
 
 lator.     But  in  the  mention  of  this  above,  giving  ai/Aai,' cowr/*.     E. 
 Book  1.  xviii.  3  p.  Gl.  where  the  Latin 
 
to  Sanctuary -tvorsJiij)-     Nuinher  five  left  out.        165 
 
 iiig  ten  cubits  they  expound  by  tlie  ten  ^ons.  But  tlie  say- 
 ing. Each  column  was  a  cubit  and  a  half  wide,  they  give 
 no  explanation  to ;  nor  to  the  number  of  all  the  columns, 
 and  of  their  bars  :  because  it  has  nothing  to  do  with  their 
 arofument.  What  a^^ain  of  the  anointinpf  oil,  which  sancti-  JJ-  xxx. 
 fied  the  whole  tabernacle  ?  Perhaps  it  was  unknown  to  the 
 Saviour,  or  while  their  mother  was  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.  23,24. 
 dred  shekels  of  myrrh,  of  casia  five  hundred,  of  Cinnamon 
 two  hundred  and  fifty,  of  calamus  two  hundred  and  fifty, 
 and  besides  this,  oil :  so  that  there  is  a  mixture  of  forms 
 five  in  number.  And  incense  again  in  like  manner  is  of  lb.  34. 
 stacte,  and  onycha,  and  galbanum,  and  mint,  and  frank- 
 incense; things  which  cannot  have  anything  to  do  with 
 their  argument,  either  in  their  mixtures  or  in  their  weight. 
 It  is  then  an  unreasonable  thing,  and  altogether  clownish, 
 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  true,  may  admit  of  being  proved  out  of     §  4. 
 Scripture  by  the  number  which  is  called  Five;  in  that  it  en-  Jhe^ntini- 
 ters  not  at  all  into  their  argfument,  nor  ao^rees  with  their  ]^^^'  ^^^^ 
 
 .  ...  IS  an 
 
 invention,  nor  corresponds  with  any  typical  exhibition  of  example: 
 the  things  which  are  in  the  Pleroma : — it  may  be  proved 
 as  follows.  Saviour  [in  Greek]  is  a  word  of  five  letters, 
 and  Father  too  hath  five  letters,  yea,  and  the  term  Love 
 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 
 
1G6 
 
 Five  might  have  been  similarly  tahen. 
 
 Book  2. 
 
 S.  Luke 
 viii.51. 
 
 Exod. 
 xxvi.  32, 
 cf37. 
 
 7  •' alti- 
 tude, " 
 forte 
 "lati- 
 tudo," 
 length. 
 
 Ex. 
 
 xxviii.  5, 
 G,  15. 
 
 Jos.  X.  17. 
 
 and  Moses  and  Elias  :  tlie  Lord  too  witli  four  otliers  went 
 in  wliere  tlie  dead  maiden  was,  and  raised  lier :  For  none, 
 it  is  said*,  did  He  suffer  to  go  iuj  save  Peter  and  James  and 
 the  Father  and  Mother  of  the  damsel.  Tliat  rich  man  in  liell 
 states  himself  to  have  five  brethren,  to  whom  he  begs  that 
 one  rising  from  the  dead  may  go.  The  swimming  pool 
 had  five  porches ;  from  which  the  Lord  bade  the  paralytic 
 depart  whole  to  his  own  house.  And  the  very  form  of  the 
 Cross"  hath  ends  and  points  to  the  number  of  five,  two 
 in  length  and  two  in  width,  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,  Lungs,  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  infant,  then  a  boy,  then  a  youth,  and 
 after  this  a  young  man,  then  lastly  an  Elder.  In  five 
 books  Moses  gave  the  Law  to  the  people.  Each  table 
 which  he  received  from  God,  had  five  precepts  ^.  The  veil 
 which  hid  the  Holy  of  Holies  had  five  pillars.  And  the 
 altar  of  burnt  offering,  its  height  ^  was  five  cubits.  Five 
 were  chosen  Priests  in  the  wilderness,  namely  Aaron,  Na- 
 dab,  Abihu,  Eleazar,  ^nd  Ithamar.  The  Long  Kobe,  and 
 the  Oracle,  and  the  rest  of  the  Priest^s  Apparel  was  woven 
 out  of  five  materials  :  for  they  had  gold,  and  blue,  and 
 purple,  and  scarlet,  and  fine  linen.  And  five  Kings  of 
 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.  Luke  viii.  51.  The  omission  of  S. 
 John  is  remarkable  ;  it  is  not  warranted 
 by  any  of  Griesbach's  MSS.  [nor  is 
 tliere  any  trace  of  it  in  any  known  MS, 
 while  in  early  MSS,  the  two  names, 
 James  and  John  are  transposed ;  which 
 is  one  source  leading  to  omission.     E.] 
 
 «i  Comp.  S.  Just.  Martyr  Dial.  c. 
 Trvpho  p.  318  Ed.  Paris.  1636  ap.  Mas- 
 suet  in  loc.     [p.  187.  O.  T.] 
 
 V  So  Jos.  Antiq.  3.  5.  8;  Philo  de 
 Decal.   c.   11.   "  The  beginning  of  the 
 
 first  writing  is  God,  the  Father  and 
 Maker  of  all,  the  end  of  it  our  parents, 
 who  representing  His  nature  give  ori- 
 gin to  particular  persons  [p.  751].  In 
 c.  22,  he  says,  "The  command  of  honour- 
 ing our  parents  has  a  place  on  the  bor- 
 der between  the  two  Fives.  That  is,  be- 
 ing the  last  of  the  first  five,  wherein  are 
 the  holiest  precepts  which  relate  to  the 
 Godhead,  it  connects  itself  with  the  se- 
 cond five  also :  which  comprehends  our 
 duty  towards  men.  [p.  751).] 
 
Want  of  correspondence  in  their  numbers.  1G7 
 
 one  miglit  select,  one  may  collect  eitlier  out  of  tlie  Scrip- 
 tures, or  of  any  works  of  nature  wMcli  come  in  one^s  way  : 
 but  we  do  not  the  more  on  tliat  account  say  that  tliere 
 are  five  -^ons  above  tlie  Demiurge,  nor  do  we  ballow  tlie 
 number  Five,  as  something  divine,  nor  do  we  endeavour 
 to  establish  vanities  and  drivellings  by  this  vain  labour, 
 nor  do  we  force  the  creature,  so  well  ordained  by  God,  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     §  5. 
 365  days,    to  make  out  twelve  months  of  thirty  days,  for  a  7he^^^_ 
 type  of  the  twelve  ^ons;  the  very  type  wanting  resem- ters 
 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  re- 
 of  the  year.     If  now  the  year  were   divided   into  thirty  ^f^'^.^  -^ 
 parts,  and   the   month   into  twelve,  the  figure   might   be  incom- 
 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,  which  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.,  cf.  supra 
 an  eight,  a  ten,  and  a  twelve, — the  year  on  the  other  hand  JiJ     ' 
 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  thirty,  contain  exactly  thirty  days,  but 
 some  more,  some  less,  because  five  days  are  added  on  to 
 them.     And  the  day  too  hath  not  always  precisely  twelve 
 hours,  but  mounts  from  nine  up  to  fifteen,  and  again  de- 
 clines  from  fifteen  to   nine.     It   follows,   that    the  thirty 
 ^ons  were  not  the  cause  of  the   months  being  made  of 
 thirty  days,  else  they  would  have  precisely  thirty  days,  nor 
 
1G8  Flaw  in  their  theory  about  the  Left  Side. 
 
 Book  2.  again  the  days  of  so  many  hours  ^j  to  represent  the  twelve 
 rum'''fort  ^^^^^^  ^J  twelve  hours ;  for  they  too  would  always  have  pre- 
 "hora-     cisely  twelve  hours. 
 
 Yet  agam^  in  that  they  denominate  material  things,  the 
 
 rpj^gy  ■     Left  Side,  and  say  that  of  necessity  what  things  are  on  the 
 
 that  whir  ^^^^  ^^  away  into  corruption,  and  that  the  Saviour  came  for 
 
 falls  siiort  the  Lost  Sheep,  to  transfer  it  to  the  right,  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  forced  to  own, 
 
 belongs  to  the  Left  Hand,  i.  e.,  to  corruption  :  and  the  name 
 
 which  in  Greek  is  called  Agape,  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  word,  all  names  of  Saints  not  filling  up  the  number 
 
 of  one  100,  but  having  the  numbers  on  the  Left  Side  also, 
 
 those  they  will  be  forced  to  own  corruptible  and  material. 
 
 Chap.         But  should  any  one  say  to  this,  ^^What  then?  doth  all 
 
 ^ —  come  to  vanity,  and  is  all  at  random,  both  in  the  assign- 
 Yet  all  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 
 haTh^True  which  are  made  ? '' —  we  shall  say  to  them,  ^'  Not  so  :  but 
 and  Or  ^i^h  great  wisdom  and  care,  exactly  arranged  and  adorn- 
 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  thirty, 
 but  with  their  proper  subject  matter,  or  reason.  Nor  ought 
 they  to  admit  an  inquiry  about  God,  which  proceeds  upon 
 numbers  and  syllables  and  letters  (for  this  were  weak,  be- 
 cause of  their  many  and  diverse  relations,  and  because  any 
 matter  this  day  devised  by  any  one  may  just  as  well  ob- 
 tain testimonies,  contrary  to  the  truth,  from  those  sour- 
 ces, they  being  transferable  to  sundry  objects)  :  but  the 
 
Tlie  Truth  0/ God  and  His  work's  deep  hannony.      1G9 
 
 numbers  themselves^  and  tlie  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 :  God  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  manv,  and  althouo^h  in  respect  of  the  whole  Creation  P^'  "^ 
 
 J '  o  jr  harmony 
 
 they  are  well  fitted,  and  of  efood  accordance,  yet  as  far  as  by  Him, 
 
 T  1  P    -,  1  .  the  One 
 
 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  many  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  faith  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  Man  in 
 
 1  ri     T  1        •  1  •  •       T  T  hishttle- 
 
 than  God,  as  having  but  m  part  received  grace,  and  as  not  ness  may 
 yet  equalling  or  resembling  his  Maker,  and  as  unable,  like  li^tle, 
 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 
 
 w  "vastiores";  [But  Mr  Harvey  (ad      been  jSaacrofas,  deeper,  more  hass.     E.] 
 loc.)  supposes  the  Greek  word  to  have 
 
170    Owning  and  loving  our  Lord,  our  true  hnowledge. 
 
 Book  2.  respect  of  knowledge,  and  in  tracing  the  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  from 
 the  Word  the  ordinances  of  God,  Who  made  thee. 
 §  4.  Keep  therefore  the  station  of  thine  own  knowledge,  and 
 
 ses\^r'  ^^  ^^^>  ^^  ignorant  of  things  truly  good,  ascend  higher 
 measure  than  God  Himself;  for  He  cannot  be  overpassed :  neither 
 heavy  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 
 and  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. 
 
 It  is  better  and  more  profitable,  to  be  simple  and  scanti- 
 ly learned,  and  by  love  to  approach  unto  God,  than  while 
 Love,  not  we  Seem  full  of  learning  and  experience,  to  be  found  bias- 
 ledge,  our  phemers  against  our  own  Lord,  inventing  another  God  and 
 iCor.       Father.     And  therefore  Paul  cried  out.  Knowledge  puffeth 
 vm.  1.       ^p^  j^^^  Charity  edifieth :  not  as  blaming  the  true  know- 
 ledge of  God,  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  from 
 the  Love  of  God,  and  therefore  thought  themselves  perfect, 
 while  they  were  bringing  in  an  imperfect  Creator ;  cutting 
 ofi*  the  arrogance  they  felt  from  this  same  knowledge,  he 
 saith.   Knowledge  puffeth  up,  hut  Charity    edifieth.     Now, 
 there  can  be  no  greater  '^  pufiing  up  ''  than  this,  for  a  man 
 to  think  himself  better  and  more  perfect  than  Him  Who 
 made  and  framed  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 
 
Counting  hairs  or  s^arrows^  one  might  build  a  theory.   171 
 
 as  one  single  cause  why  any  of  tlie  things  that  are  made 
 was  made^  but  to  believe  God,  and  so  that  they  should  a-  9  « in  His 
 bide  in  love  ^; — than  to  be  puffed  up  by  that  kind  of  know-  s^'r^'lr 
 ledge,  and  fall  from  love  which  quickens  the  man ;  better,  ^-  '^^^^^^ 
 to  search  out  nothing  for  knowledge,  save  Jesus  Christ  the  cf.  1  Cor. 
 Son  of  God,  Who  was  crucified  for  us,  than  by  subtle  ques-  "'  ^' 
 tionings  and  frivolous  talk  to  fall  into  impiety  ^. 
 
 For  what  if  any  one,  somewhat  elated  by  these  efforts,     §  2. 
 upon  the  Lord^s  having  said.  The  very  hairs  of  your  head  Possible 
 are  all  numbered,  chose  curiously  to  enquire  into  the  number  enquiries 
 of  hairs  in  each  man^s  head,  and  seek  out  the  cause  why  character 
 one  has  so  many  hairs,  another  so  many ;  all  not  having  ^f  ^^^^ 
 them  alike,  but  this  or  that  number  being  found  by  ma-  Gnostics 
 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  ?     Or  again,  should  any  one,  because  of  this 
 saying  in  the  Gospel,  Are  not  two  sparrows  sold  for  a  far-  ib.  2a. 
 thing  ?     aiid  one  of  them  shall  not  fall  on  the  ground  tm'thout 
 your  Father's  ivill,  want  to  reckon  up  the  sparrows  wl^ich 
 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  j 
 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  ? 
 
 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 
 
 X  "  Better  then  it  is— impiety."    These  tise  of  Severus  [Monophysite  Patriarch 
 
 words   are  also  extant  in   Syriac   [vide  of  Antioch,  A.  D.   513]  against   John 
 
 Mr  Harvey  Vol.  ii,  p  434],  who   took  Grammaticus.     The  Ms.  was  thought 
 
 them  from  the  Syriac  Ms.  in  the  British  to  be  of  the  7th  or  8th  century. 
 Museum,  Add.  12157,  containing  a  trea- 
 
172     Such  an  one  looiild  jprovo  tlierehij  his  own  unsense. 
 
 Book  2.  each  one  of  these  numbers  received  the  quantity  which  pro- 
 perly belongs  to  it  ?  ^'  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 ;  and  that  nothing  at  all  was  or  is  made  vainly  or  at 
 random,  but  with  great  fitness  and  high  consciousness,  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  stars  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- 
 1  anima-  skilful,  and  untaught,  and  unspiritual  ^,  for  not  receiving  the 
 Ko6s  fruit  of  his  so  vain  labour,  so  much  the  more  fPantic  and 
 senseless  is  he,  like  one  thunder  struck,  in  nought  yielding 
 to  God ;  rather  by  the  knowledge  which  he  thinks  he  has 
 acquh-ed,  he  changes  y  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, 
 f  J — ^  — whatsoever  things  God  hath  put  within  the  power  of 
 Sobriety  man,  and  hath  submitted  to  our  knowledge,  in  those  it  will 
 into  Holy  throughly  exercise  itself  with  all  readiness,  and  in  them  will 
 cnpture  jj^q^q  progress,  by  such  daily  exercise  facilitating  its  own 
 improvement.  And  these  are,  partly,  such  as  fall  under  our 
 very  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  mutat,  perhaps  d/w€t)3eTai,  overpasses. 
 
All  the  Blhle  tells  One  God  Who  created  hy  His  Word.  173 
 
 solution  from  all,  and  tlie  body  of  truth  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     ^  2 
 never  find,  because  he  will  have  cast  away  the  very  rule  of  ^^^^  they 
 discovery.     And  when  the    Bridegroom   is  come,  he  who  light, 
 hath  his  lamp  unprepared,  shining  with  no  radiance  of  open  Lake  a 
 light,  hath  recourse  to  such   as  distort  in  the  dark  their  ^j^ji-^o^vn 
 solutions  of  parables,  forsaking  him  who  by  open  proclama-  ^^  ^^^^ 
 tion  bestows  free  admission  where  He  is,  and  so  is  exclud-  groom 
 ed  from  His  marriage  Chamber.     Since  then  all  the  Scrip-  them  not 
 tures,  both  Prophecies  and  Gospels  may  be  heard  openly, 
 and  unequivocably,  and   alike,  by  eJl,  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  Scripture  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 
 His  meanings  in  arguments  and  riddles  and  parables.    And 
 they  go  so  far  as  to  say,  that  the   God  who  is  preached  is 
 
171    One  God  Who  gives  us  most  manifold  good  things. 
 
 Book  2.  not  tlie  same  as  tlie  Fatlier^,  wlio  by  parables  and  riddles  is 
 
 signified  to  be  tlie  Father . 
 
 §  3.  Now  since  the  Parables  may  receive  many  solutions,  to 
 
 build  on    affirm  out  of  them  concerning  the  investigation  of  God, 
 
 the  sand   leaving  wliat  is  certain  and  undoubted  and  true,  this  is  tlie 
 
 part  of  persons  quite  throwing  themselves  headlong  into 
 
 peril,  and  wanting  all  reason ;  as  who  that  loves  truth  will 
 
 not  confess  ?     And  what  is  this,  but  building  one^s  house 
 
 S.  Matth  not  upon  the  firm  and  strong  and  conspicuous  rock,  but 
 
 26.'    '      upon  the   shifting  sand?     Whence  also   to   overturn    the 
 
 aforesaid  building  is  easy. 
 
 Chap.        Having  therefore  the  very  rule  of  Truth,  and  the  witness 
 
 XXVIII.  J  ^ 
 
 c  Y — *  concerning  God  openly  set  forth,  we  ought  not  by  solu- 
 
 We  must  tions  of  questions,  still  swerving  away  further  and  further, 
 
 cleave  to  o  t/ 
 
 Him  Who  to  cast  out  the  firm  and  true  knowledge  of  God.  Rather  it 
 be^glnnhig  becomes  us,  directing  our  resolution  of  difiiculties  by  this 
 and  con-    outline  ^,  while  we  practise  ourselves  in  enquiry  concerninoc 
 
 summa-  ■'  ^  .    . 
 
 tion      ^  the  mystery  and  ordinance  of  the  Living  God,  to  grow  also 
 
 ^■yapaKT?!-  .  ,  .  . 
 
 pa  m  love,  of  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  God  and 
 Father,  Who  both  created  this  world,  and  formed  Man,  and 
 bestowed  upon  His  Creation  the  gift  of  increase,  and  calleth 
 it  from  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  garner,  when  He  hath  strengthened  it  in  the 
 stalk.  Now  it  is  One  and  the  same  Creator,  Who  both 
 framed  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  garner. 
 §  2.         And  if  we  cannot  discover  solutions   of  all  the  questions 
 
 bit  HtSr  wl^ic^  ^^^  raised  in  Scripture,  yet  let  us  not  be  seeking  out 
 another  God,  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  truth  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- 
 
Numherless  the  tltings  we  cannot  hiow.  175 
 
 01%  and  very  far  removed  from  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  us  in  spiritual  and  hea- 
 venly things^  and  in  such  as  require  revelation^  since  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  ?  Many  things  indeed  we 
 say,  perhaps  persuasive,  perhaps  also  not  persuasive :  but 
 what  is  true,  and  certain,  and  fixed,  is  laid  up  with  God. 
 Again,  the  dwelling  of  those  birds  which  come  to  us  in 
 spring  time,  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?  Or 
 what  can  we  afiirm  of  the  quality  of  the  regions  beyond 
 the  same  ?  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  ?  how  declare  the  treasures  also  of  the  snows  job 
 and  of  the  hail  and  of  what  come  next  to  them ;  or  what  22^^"^* 
 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  ?  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  laid  up      §  3. 
 with  God,  while  some  have  come  also  to  our  knowledge ;  f^^^^^^^  „s 
 what  hardship  is  it,  if  of  the  points  questioned  in  the  Scrip-  some 
 tures  also,   (the   whole  of  the   Scriptures  being  spiritual),  here, 
 some  by  the  grace  of  God  we  solve,  while  others  must  be  will  teach 
 laid  up  with  God  ?  and  that  not  only  in  this  world,  but  also  ^^^ 
 
 in  that  which  is  to  come  ?  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 
 
1 76  Firm  loyal  Faith  lieeps  safe  from  peril. 
 
 Book  2.  tliree  clo  afterwards  abide,  namely,  Faith,  Hope,  and  Clia- 
 
 1  Cor.      rity.    For  Faith,  which  is  in  our  Master,  abides  ever  firm, 
 
 assuring  us  that  He  only  is  truly  God :  also  that  we  truly 
 
 love  Him  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 
 
 strength    wealth,  and  a  Kingdom  without  end,  and  an  uncircumscrib- 
 
 thaTsome  ed  moral  government.    If  then,  in  the  sense  which  we  have 
 
 in""°not^  now  stated,  we  refer  some  of  the  questionings  to  God;  we 
 
 know        shall  both  keep  our  faith  entire,   and  remain  out  of  peril, 
 
 here  . 
 
 cf.  2  Tim.  and  all  Scripture  given  us  of  God  will  be  found  in  har- 
 mony with  ourselves,  and  the  parables  will  harmonize  with 
 the  things  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  God  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  God,  having  a  beginning  in  time,  the  Scriptures 
 teach  us ;  but  what  were  the  workings  of  God  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  thou 
 hast  discovered  the  emanation  of  matter. 
 §  4.         For  consider,  O  all  ye  who  are  busy  with  such  inven- 
 Siei^r  er°/  tions : — whereas  He  alone  is  called  God  the  Father,  Who 
 ror,  they  really  is  so.  Whom  you  call  Ai'tificer ;  whereas  the  Scrip- 
 fain  know  tures  also  know  Him  only  as  God ;  whereas  again  the  Lord 
 Tiieyap-  acknowledges  Him  only  as  His  own  Father,  and  knows  no 
 man^^"     ^ther  (as  we  shall  shew  from  His  very  words)  : — when  that 
 thoughts  very  same  Being  is  called  by  you  the  fruit  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 
 of  Him  : — 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. 
 
God  Shn]jle  and  One,  ive  compound.  177 
 
 tliat  not  being  able  to  point  out  any  otber  God^  you  affirm 
 Hinij  in  Wliom  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  God  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  Greeks  there  is  a  difference  ^h^^ 
 between  discourse,  as  being  the  original  faculty  which  devi- 
 ses things,  and  the  instrument  by  which  the  said  Discourse 
 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  always 
 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  : 
 — 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  parts,  according  as  the  tongue  is  able  to  wait  on  it.  ^Myos 
 
 But    God  being  all  Mind,  and  all  Discourse  ^,  what  He     §  5. 
 thinks  that  He  also  speaks,  and  what  He  speaks  that  He  go*d  wSe 
 also  thinks.     For  His  Thought  is  Discourse,  and  His  Dis-  made  up 
 
 .         .  .  01  parts 
 
 course  Mind,  and  the  Mind  which  includes  all,  is  the  Fa- 
 ther Himself.  He  therefore  who  speaks  of  the  Mind  of 
 God,  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  Son's  Generation  hnown  only  to  the  Father  and  Son. 
 
 Book  2.  gree  from  the  Fatlier  (from  wMcli  it  follows  tliat  His  great- 
 ness is  unknown  to  him),  moreover  also,  he  hath  parted  the 
 Word  widely  from  God.     And  whereas  the  Prophet  saith  of 
 
 Isa.liii.8.  Him,  Who  shall  declare  His  generation  ?  you  framing  con- 
 jectures about  His  generation  from  the  Father,  and  trans- 
 ferring to  God's  Word  the  production  of  the  word  of  men, 
 wrought  by  the  tongue,  are  convicted  by  yourselves  of 
 knowing  neither  human  things  nor  divine. 
 ^  0  And   ye,  absurdly  puffed  up,  say  boldly  that  ye  know 
 
 The  Son's  ^he  unutterable  mysteries  of  God  :  whereas  even  the  Lord, 
 
 Genera.- 
 
 tion  from  the  vcry  Son  of  God,  allowed  that  the  Father  Himself  alone 
 tiler,  tiie  knows  the  day  and  hour  of  judgement,  saying  expressly, 
 and\he  Q/"  ^^^^  ^^V  ^^^^  ^^^'^^  '^^  ^'^^  hioweth,  nor  yet  the  Son,  hut 
 S"i^  the  Father  onlii.     If  therefore  the  Son  felt  no  shame*  to 
 
 Alone  "^ 
 
 know ;  refer  to  the  Father  the  knowledge  of  that  day,  but  spake 
 boast  that  what  is  true  :  neither  let  us  be  ashamed  to  reserve  unto 
 know  it  ^^^  those  points  in  our  enquiries  which  are  too  great  for 
 S.  Mark  ^S'  -^^^  ^^  10^.011  is  above  his  master.  Should  any  one 
 therefore  say  to  us.  How  then  is  the  Son  produced  of  the 
 Father?  we  tell  him,  that  this  production,  or  generation, 
 or  utterance,  or  manifestation,  or  by  what  name  soever  one 
 may  denote  His  Generation,  which  cannot  be  declared, — no 
 man  knoweth :  not  Valentinus,  not  Marcion,  nor  Saturni- 
 nus,  nor  Basilides,  nor  Angels,  nor  Princes,  nor  Powers, 
 but  the  Father  only  Who  begat,  and  the  Son  Who  was 
 born.  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  affirm  to  be  be- 
 yond expression  or  naming.  Him,  as  though  they  had  them- 
 ^\6y(^      selves  assisted  at  His  birth,  they  describe  in  the  produc- 
 
 'rrf)0<popi-       .  . 
 
 KaJ,"ver-  tion  and  generation  of  His  first  Birth^  likening  Him  to  the 
 
 bo  emiss-  i      n  i  , .  c 
 
 imiis."      word  of  human  utterance  ^. 
 
 xiii.  32. 
 4  erubuit 
 
The  nature  of  matter  too  ;  the  cause  of  sin  ;  we  hiow  not.  179 
 
 And  if  we  say  the  same  again  of  tlie  substance  also  of     §  7. 
 matter,  we  shall  not  err:  viz.,  that  God  produced  it.     For^^^^^ 
 we  have  learned  from  the  Scriptures  that  God  holds  the  in  part 
 ruling  place  over  all.     But  whence  or  how  He  produced  it,  act  as 
 neither  hath  any  Scripture  set  forth,  nor  ought  we  to  in-  knew  thle^ 
 dulge  in  fancying,  forming  infinite  conjectures  about  God,  ^^*^^® 
 according  to  our  own  opinions  :  but  this  knowledge  must 
 be  left  to  God.     So  again  the  reason  also,  why,  all  things 
 being  created  of  God,  some  transgressed  and  departed  from 
 obedience  to  God,  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  Ps.  ex.  l. 
 until  I  mahe  Thine  enemies  Thy  footstool.    Whereas  we  have 
 yet  our  conversation  on  Earth,  not  yet  sitting  near  His 
 Throne.      For  although  the  Spirit  of  the  Saviour,  which 
 is  in  Him,  ,searc]ieth  all  things,  even  the  dejjths  of  God  :  yet  l  Cor.  ii. 
 in  respect  of  us  there  are  diversities  of  gy^aces  and  diversi-  ib*  xii.  4, 
 ties  of  administrations  J  and  diversities  of  operations  ;  and  we   '  * 
 upon  earth,  as  Paul  also  saith,  hnowhutin  ^art,  andin  i^art  ib.xiii.9. 
 l^rophesy.     As  therefore  ice  know  in  'part,  so  also  ought  we 
 concerning  all  questions  to  give  way  to  Him,  Who  gives  us 
 grace  in  part.     That  eternal  fire  is  prepared  for  sinners,  s.  Matth. 
 both  the  Lord  openly  affirmed,  and  the  other  Scriptures  ^^^*  ^■'•• 
 prove.     And  that  God  foresaw  that  this  would  be,  in  like 
 manner  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  even 
 to  God :  and  that,  receiving  grace  as  we  do  but  in  part :  nor 
 should  we  through  seeking  what  is  above  us  and  whereto 
 we  may  not  reach,  proceed  to  so  great  boldness,  as  to  be 
 unfolding  God,  and  as  if  we  had  now  made  out  things  yet 
 undiscovered,  by  vain  talk  about  emanations  assert  that 
 
 N  2 
 
180   Why  told  that  the  Father  alone  hiows  the  Last  Day. 
 
 Book  2.  God  Himself  the  Maker  of  all  liad  His  being  both  of  decay 
 
 and  of  ignorance;  and  so  form  an  argument  full  of  impiety 
 
 towards  God. 
 
 ^  g.         And  next,  they  have  no  testimony  of  the  device  which 
 
 The  Son   they  have  lately  invented,  sometimes  by  any  given  numbers, 
 
 the  Fa-     sometimes  again  by  syllables,  and  sometimes  by  names  :  oc- 
 
 greater  to  casionally  too  by  the  letters  which  are  in  the  letters  ^,  and 
 
 mfr  littfe-  Sometimes  again  by  parables  not  rightly  solved,  or  by  cer- 
 
 "6SS         tain  suspicions  endeavouring  to  establish  that  fabulous  re- 
 
 in'the^""*  cital  which  they  may  have  framed.     For  so,  should  any  one 
 
 cf^^upra  ^^^  ^^®  cause,  why  the  Father,  in  all  communicating  with 
 
 p.  46  &c.  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.  John    fJiQ  Father,  saith  He,  is  greater  than  I.     Wherefore  in  re- 
 
 XIV.  28.  f  f         if 
 
 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  far 
 ^•^^J{      as  we  are  in  the  fashion  of  this  world,  may  give  up  perfect 
 knowledge,  and  all  such  questionings,  to  God;  and  that  we 
 may  not  by  any  chance,  while  seeking  to  explore  the  deeps 
 of  the  Father,  fall  into  the  great  danger,  of  enquiring  whe- 
 ther there  be  another  God  above  God. 
 §  9.         But  should  any  one  loving  contention,  dispute  what  we 
 boast^of    ^^^®  said,  and  what  the  Apostle  hath  set  down,  that  we 
 his  know-  Jcnow  m  part,  and  we  ^roijhesy  in  part,  and  imagine  that  he 
 him  first  himself,  not  in  part,  but  universally,  hath  won  entire  know- 
 to^earthfy  ledge  of  all  things  that  exist,  he  being  some  Valentine,  or 
 t  ings       Ptolemy,  or  Basilides,  or  any  one  of  those  who  say  they 
 have  sought  out  the  deep  things  of  God :  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  instruction  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 
 
Confusion  in  their  theory  of  future  state.  181 
 
 of  the  other  things  unaccountable  to  us  :  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  them  that  are  perfect; 
 how  shall  we  believe  them  touching  things  spiritual  and 
 supercelestial,  and  what  they  vainly  imagining,  affirm  con- 
 cerning God  ?  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  their  theory :  xxix 
 how  they,  affirming  that  their  own  mother  returns  in  the  §  i. 
 consummation  within  the  Pleroma,  and  receives  the  Saviour  ?elf-Con- 
 
 ^  tradiction 
 
 as  her  spouse ;  while  themselves  (because  they  say  they  are  o^  their 
 spiritual),  stripped  of  their  souls  and  made  purely  intellec-  of  future 
 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,  find  shelter  there,  while  those  of 
 the  wicked  await  the  fire.  For  if  because  of  their  sub- 
 stance all  souls  ascend  to  refreshment,  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  Souls  judged  not  luWiout  bodies.     A  contradiction. 
 
 Book  2.  righteousness  and  faith^  why  savetli  it  not  those  bodies 
 
 which  together  with  their  souls  are  beginning  to  advance 
 
 unto  incorruption  ?  since  herein  will  righteousness  appear 
 
 either  powerless  or  unjust^  if,  because  they  are  partakers  of 
 
 her,  she  save  some  beings,  and  not  others. 
 
 §  2.         ]Por  that  in  bodies  are  wrought  the  works  of  righte- 
 
 Good,  ^^  ousness,  is  evident.     Either  then  all  souls  will  necessarily 
 
 our  ""^^^^  mount  into  the  middle  place  and  state,  and  judgement  is 
 
 bodies,      nowhero,  or  the  bodies  too,  which  have  partaken  in  righte- 
 
 not  our  '      ^  ^    ,  ^  °      . 
 
 souls  ousness,  with  the  souls  which  have  alike  partaken  of  it, 
 will  obtain  a  place  of  refreshment ;  that  is,  if  Righteousnsss 
 hath  power  to  guide  thither  those  beings  which  have  par- 
 taken with  her.  So  will  our  discourse  of  the  Resurrection 
 prove  true  and  firm.  And  this  we  indeed  believe  :  namely, 
 that  such  of  our  mortal  bodies  as  keep  righteousness,  God 
 will  raise  up,  making  them  incorrupt  and  immortal.  For 
 God  is  mightier  than  Nature,  and  with  Him  is  the  Will, 
 because  He  is  good  j  and  the  power,  because  He  is  able ; 
 and  the  accomplishment,  because  He  is  rich  and  perfect. 
 §  3.  But   these   altogether   contradict  themselves   in  laying 
 
 ^ouls^^^  down  that  not  all  souls  pass  into  the  Middle  ^\fiie,  but 
 abide  in    only  those  of  the  rie^hteous.     For  they  say  that  from  their 
 
 the  mid-     ^.^     ,  t     t     i  i  •     t  n  t   • 
 
 die  place,  Mother  proceeded  three  kmds,  naturally  and  m  substance  : 
 them  re-  fii'st  that  which  is  of  perplexity,  and  disgust,  and  fear, 
 enterVie  "^^^^^^  thing  is  Matter  j  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 
 sqq.  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  ?  Moreover,  what  is  it 
 of  theirs  which  is  to  pass  into  the  Pleroma  ?  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 
 
HAP. 
 
 XXX. 
 
 Boasting  to  he  above  the  Creator,  nought  can  they  shew.  183 
 
 state,  nothing  further  remains  of  the  Man  to  pass  within 
 the  Pleroma.  For  the  apprehension  of  the  man,  his  mind, 
 and  reflection,  and  the  purpose  of  his  heart  %  and  whatever 
 is  of  that  sort,  are  not  some  other  being  besides  the  soul, 
 but  motions  and  operations  of  the  soul  itself,  having  no 
 substance  without  the  soul.  What  then  shall  it  be  of  them, 
 to  pass  into  the  Pleroma  ?  For  even  themselves,  so  far  as 
 they  are  souls,  abide  in  their  middle  state,  but  so  far  as 
 they  are  body,  they  will  burn  with  the  rest  of  matter. 
 
 And  this  being  so,  they  in  their  folly  say  they  mount  up    ^ 
 above  the  Creator,  and  in  that  they  pronounce  themselves     ry^ 
 better  than  that  God,  Who  made  and  adorned  Heaven  and  They 
 Earth  and  the  seas  and  all  things  that  are  therein,  and  will  their 
 have  themselves  to  be  spiritual  in  some  low  sense  ^,  while  7  inhon- 
 their  so  great  impiety  makes  them  carnal ; — as  also  of  Him  ^^^^^^^ 
 Who  made  His  Angels  spirits,  and  is  clad  with  light  as  a  Ps.  civ.  4,. 
 cloke,  and  holds  as  it  were  in  hand  the  circle  of  the  earth,  j*^  ^^ 
 before  Whom  its  inhabitants  are  accounted  as  grasshoj:^-  22. 
 2:)ers,  and  Who  is  the  Creator  and  God  of  all  spiritual  Be- 
 ing;—  by  saying  that  He  is  merely  animal,  they  unques- 
 tionably and  really  betray  their  own  frenzy,  and  are  as  per- 
 sons  more   truly  thunderstruck  than  those  Giants  whom 
 fables  tell  of,  lifting  up  their  minds  against  God,  puffed  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.      §  2. 
 Whence  then  do  they  shew  themselves  better  than  the  Cre-  boatt 
 ator  ?  (that  we  too  may  deviate  towards  impiety,  our  ar-  p^^ioSty 
 gument  compelling  us,  by  making  a  comparison  between  they  must 
 God  and  frantic  men,  and  descending  to  their  wa^  of  rea- 
 soning, in  our  often  refutation  of  them  by  their  own  doc- 
 trines :  but  may  God  forgive  us,  for  we  say  not  this  com- 
 paring Him  to  them,  but  to  expose  and  overthrow  their 
 madness.)     Many  of  the  senseless  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  S.  Matt. 
 
 '  -^    vii.  7. 
 
 «  mentis.    The  Translator  gave  mind    and  heart  as  alternative  renderings.     E. 
 
184  Some  of  the  Creator's  inimitable  ivories. 
 
 Book  2.  shall  find,  they  interpret  it  as  said  to  this  purpose,  that 
 they  may  find  themselves  above  the  Great  or,  calling  them- 
 selves greater  and  better  than  God,  and  themselves  spiri- 
 tual, but  the  Creator  merely  animal :  and  therefore  they 
 say  they  mount  up  above  Grod,  and  that  they  pass  into  the 
 Pleroma,  but  God  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^ey  ^^"  by  themselves  through  their  Saviour  or  their  Mother,  ei- 
 shew  ?  ^]^QY  greater  or  brighter  or  more  full  of  reason  than  those 
 wrought  by  Him  Who  set  all  these  things  in  order  ?  What 
 Heavens  have  they  set  fast  ?  what  earth  have  they  made 
 solid  ?  what  stars  have  they  sent  forth  ?  or  what  lights  have 
 they  kindled  ?  and  by  what  circles  have  they  restrained 
 them  ?  Or  what  rains  or  frosts,  either  general  in  their 
 season,  or  suited  to  the  need  of  each  particular  country, 
 have  they  brought  upon  the  Earth  ?  And  what  heat  and 
 drought  have  they  set  to  counteract  these  ?  or  what  rivers 
 have  they  caused  to  overflow  ?  and  what  fountains  to  break 
 out  ?  or  with  what  flowers  and  trees  have  they  adorned  the 
 space  under  the  Heaven  ?  or  what  variety  of  animals  have 
 they  framed,  some  rational  and  some  irrational,  all  with 
 their  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 
 search  out  the  greatness  of  the  wisdom  of  the  God  Who 
 made  them  ?  And  what  shall  I  say  of  the  beings  which 
 are  above  the  Heavens,  and  which  may  not  pass  away  ? 
 how  great  are  they.  Angels,  Archangels,  Thrones,  Domi- 
 nions, Powers  without  number  !  Against  which  one  work, 
 then,  of  all  these,  do  they  set  themselves  as  rivals  ?  What 
 have  they  like  them  to  shew,  wrought  through  themselves, 
 or  by  themselves  ?  Since  even  themselves  are  His  work 
 and  His  framing.  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  nothing.        185 
 
 say,  to  form  an  image  of  things  witliin  the  Pleroma,  and  of 
 all  which  met  her  eyes  around  the  Saviour :  she  employed 
 him,  as  better  and  fitter,  to  do  her  own  will  by  him.  For 
 the  images  of  so  great  originals  she  framed  of  course  not 
 by  an  inferior  but  by  a  better  person. 
 
 For  they  too  even  themselves  were  at  that  time,  by  their  §  4. 
 own  account,  in  existence,  a  spiritual  conception,  following  seWeTa 
 on  the  contemplation  of  those  who  were  set  as  guards  a-  ^^j^^^^^^  ^^ 
 bout  Pandora.  And  they  indeed  remained  empty  (the  Mo-  use 
 ther  by  the  Saviour  accomplishing  nought  through  them) — 
 a  useless  conception,  and  fit  for  nothing :  for  nothing  ap- 
 pears done  by  them.  But  he  who  was  produced,  as  they 
 say,  being  God,  though  inferior  by  their  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 :  while  even  by  their  own 
 reasoning  they  are  very  very  inferior. 
 
 As  if  there  were  two  working  tools  or  instruments,  one     §  •'>. 
 of  which  the  artizan  has  always  in  hand  and  in  use,  and  they  ^ 
 doth  by  it  what  he  will,  and  displays  his  art  and  skill,  {jg^^^^re 
 while  the  other  abides  empty  and  inactive,  and  without  do-  li^^  ^^\ 
 
 •  n  '  unused 
 
 mg  anythmg — the  artificer  appearmg  to  do  nothing  at  all  tool 
 thereby,  and  employing  it  for  no  action : — and  then  one 
 should  say  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  jpretend  to  have  made  yet  higher,  it  is  idle  sjieech. 
 
 Book  2.  of  liis  own  mind.     Now  tliese  too  in  like  manner^  calling 
 tliemselves  spiritual  and  of  the  better  sort^  and  tlie  Cre- 
 ator merely  animal;  and  therefore  talking  of  getting  up 
 higher,  and  penetrating  within  the  Pleroma  to  their  own 
 husbands  (for  they  are  women,  as  themselves  confess)  while 
 they  speak  of  God  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  account  to  shew  : — these  are  mad,  with  an  extreme 
 and  incurable  madness. 
 §  6.         But  if  they  go  on  to  say,  that  all  material  things  indeed, 
 they^        e«  g'f  the  Heaven  and  the  whole  world  which  is  contained 
 somewhat  l^^neath  it  were  made  by  the  Creator,  but  that  as  many  as 
 higher,      qj.q  niore  spiritual  than  these,  those  which  are  above  the 
 
 yet  God  ^  ^  .... 
 
 made  it,  Hcavcns,  as  for  instance.  Principalities,  Powers,  Angels, 
 Archangels,  Dominations,  Virtues,  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 
 God.  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  sacraments  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  great 
 blasphemy  of  theirs  is  done  away. 
 §  7-  For   that  there  are  in  the  Heavens  spiritual  creatures, 
 
 they"^^^  all  the  Scriptures  cry  aloud;  and  Paul  too  bears  witness 
 
The  3rd  HeaveUj  which  S.  Paul  saw,  the  Creator's  luorlc  187 
 
 tliat  they  are  spiritual,  signifying  tliat  lie  himself  was  claim  a 
 caught  iqj  to  the  third  Heaven ;  and  again,  that  he  was  above  S. 
 borne  away  into  Paradise,  and  heard  unsj^eakable  things,  2  coj-. 
 which  it  was  not  laiuful  for  a  man  to  utter.  And  what  ^j|-  2. 
 avails  him  either  his  entrance  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  Pleroma. 
 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 :  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  cf.  supra 
 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.  If  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  body,  lb. 3. 
 or  out  of  the  hody,   God  knoweth :  that  neither  might  the 
 
 a  or  "in  these  parts  which  are  the     Creator's." 
 
188   The  Creator  made  the  spiritual  too  and  is  the  Spirit. 
 
 Book  2.  body  be  imagined  to  be  partaker  of  that  vision,  as  tbougli 
 it  also  would  have  a  sliare  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  up  further : 
 but  as  though  he  were  permitted  so  far  even  without  the 
 8  sacra-  body  to  behold  the  spiritual  mysteries  ^,  which  are  works 
 raenta       ^^  ^-^^   q_^^  ^^q^^  ^^^^  ^^^  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  love  of  God, 
 might  become  sharers  in  the  contemplation. 
 ^  §  8.  He  therefore  made  also  the  spiritual  things,  whereof  the 
 can  they  Apostlo  became  a  contemplator,  even  to  the  third  Heaven, 
 ease  ^iiem  ^^^  ^^^  Unspeakable  words,  which  it  is  not  allowed  a  man 
 f'^m  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  God,  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 
 God.  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  sufier  often  and  much  against 
 their  will  in  the  body,  they  who  call  themselves  spiritual 
 and  better  than  their  Creator. 
 f  (J  Truly  then  shall  we  convict  them  of  having  far  and  wide 
 
 One  God  swerved  from  the  truth.     For  whether  the  Saviour  made 
 
One  GoDj  Creator  of  all,  Fatlier  of  the  Son.         189 
 
 the  things  which  were  made  by  him  :  it  proves  him  not  in- 
 ferior to  them,  but  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- 
 gruous, that  they  should  be  spiritual,  and  the  very  person 
 by  whom  they  were  made,  merely  animal  ?  Or  if  (what 
 alone  is  true,  and  we  have  shewn  as  by  clearest  demonstra- 
 tion in  a  great  many  ways,)  He  did  of  Himself  and  by  His 
 own  power  freely  make,  ordain,  and  accomplish  all,  and  if 
 by  His  will  all  subsist;  He  is  found  to  be  the  only  God, 
 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,  hy  the  Word  Heb.  i.  3. 
 of  Ris  Power  :  Who  constructed  and  ordained  all  by  His 
 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  "^Yho  is  above  all  Princi- 
 pality, and  Power,  and  Dominion,  and  Virtue :  He  is  Father, 
 He  God,  He  Founder,  He  Maker,  He  Framer,  ^Vho  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  God  of  Abraham  and  the  S.  Matt. 
 God  of  Isaac  and  the  God  of  Jacob,  the  God  of  the  living  ; 
 Whom  also  the  Law  announces.  Whom  the  Prophets  pro- 
 claim, Whom  Christ  reveals,  "Wliom  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  Him.  lb.  xi.27. 
 
190  The  answer  to  one  set  Iwlds  for  the  rest  too. 
 
 Book  2.  And  the  Son,  ever  co-existing  with  the  Father,  from  of  old 
 and  from  the  beginning  ever  reveals  the  Father,  even  to 
 the  Angels  and  Archangels,  and  Powers,  and  Virtues,  and 
 all  to  whom  God  will  reveal  Him. 
 
 XX XT*  ^^®  Yalentinians  then  being  overthrown,  the  whole  mul- 
 titude of  the  Heretics  is  cast  down.    For  whatever  we  have 
 
 §  1-         .  . 
 
 In  this      said,  and  in  whatever  des^ree,  ae^ainst  their  Pleroma,  and 
 
 refutation  .  ,,  ,  -,  .   ,  .  ^  .         ,         .  , 
 
 of  the       concerning  the  parts  which   are  without  it,  shewing  that 
 ^3?the'*^®    Father  of  all  will  be  shut  up  and  circumscribed   by 
 
 lans. 
 
 deluded  *^^  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, refrain  from  bus^dng  themselves  about  others,  in 
 which  they  have  neither  share  nor  interest ;  and  that  there 
 is  no  other  Who  is  God  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  v/hich  we  are  concerned  with 
 from  the  Father,  will  equally  apply  to  them.  And  whatso- 
 ever 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  made  this  our  Creation,  than  the 
 Father  of  all : —  this  same  shall  be  stated  against  those  also 
 who  hold  with  Saturninus,  and  Basilides,  and  Carpocrates, 
 and  against  the  other  Gnostics,  who  in  like  manner  affirm 
 the  same.  Again,  what  has  been  said  of  Emanations,  and 
 iEons,  and  Decay,  and  of  their  Mother  being  so  unreal,  in 
 like  manner  overthrows  Basilides,  and  all  who  are  falsely 
 
 to^f^^'  ^^^^^  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, 
 
Ilealings  ivvouglit  through  ]jr ay er  and  fast  in  his  day  too.  191 
 
 will  hold  against  all  wlio  refer  the  details  of  the  Truth  to 
 that  sort  of  measure.     And  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.     Such  of  them  as  are  milder  and  The  less 
 more  humane,  thou  wilt  warn  off  and  put  to  shame,  that  heretics 
 they  blaspheme  not  their  Creator,  and  Maker,  and  Nour-  Earned 
 isher,  and  Lord,  nor  make  out  His  origin  to  have  been  of 
 Decay  and  Ignorance.     But  the  fierce,  and  abominable,  and 
 frantic,  thou  wilt  chase  far  off  from  thee,  lest  thou  bear  with 
 too  much  of  their  long  harangues. 
 
 After  this  will  be  refuted  the  party  of  Simon  and  Car-  „  ^  ^* 
 
 ^.      "^  ,  Some 
 
 pocrates,  and  whoso  beside  are  said  to  work  miracles :  as  said  to 
 doing  what  they  do  by  no  divine  virtue,  nor  in  truth,  nor  racies, 
 as  workers  of  good  unto  men :  but  for  ruin  and  error,  by  fy  o^e^  ' 
 magical  deceits,  and  by  all  kinds  of  delusion,  hurting  ra- 
 ther than  helping  such  as  believe  them,  by  leading  them 
 astray.  For  neither  can  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 
 are  tormented  in  some  other  part  of  the  Body,  (as  it  often 
 Cometh  to  pass  in  bodily  infirmity) ;  or  restore  good  health 
 after  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  "  Resurrection  from  the  dead " 
 means  acknowledgement  of  the  truth  which  they  speak. 
 
 Since  therefore  among   them  is  impiously  wrought  in     §  ^* 
 sight  of  men  error,  and  deceit,  and  magical  fancy ;  but  in  away 
 the   Church   mercy  and   compassion,   and   soundness   and  god,  to 
 truth,  for  men^s  help ;  and  since  this  is  done  not  only  with-  f^ey  are 
 out  fee  or  reward,  but  with  payment  of  our  own  on  our  "ig^ 
 
192  The  forerunners  of  ill  e  th'ead  Bra  ij  on.  Christ's  teaching. 
 
 Book  2.  part  for  tlie  healtli  of  tlie  men,  and  wliat  things  tliey  need 
 
 wlio  are  cured,  tliey  in  tlieir  poverty  very  often  receive  of 
 
 us  :  surely  under  this  head  also  are  they  convicted  of  being 
 
 altogether  alien  to  the  Divine  Being,  and  the  mercy  of  God, 
 
 and  spiritual  Virtufe ;  but  filled  throughout  with  all  kinds  of 
 
 fraud,  and  with  the  inspiration  of  Apostates  and  with  the 
 
 working  of  daemons,  and  with  a  vain  shadow  of  idolatry. 
 
 .  And  they  are  forerunners  of  that  Dragon  who  by  this  sort 
 
 Rev.  xii.  of  imagination  will  cause  by  his  tail  the  third  jpart  of  the 
 
 ^'  stars  to  leave  their  places,  and  will  cast  them  doivn  to  the 
 
 earth  :  whom  we  ought  to  avoid  as  we  would  him,  and  by 
 
 how  much  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  wiU 
 
 give   heed   to  this  Prophecy,  he  ^vill  find  in-  it  the   daily 
 
 course  of  their  behaviour : —  that  their  conversation  is  one 
 
 and  the  same  with  the  D8emons\ 
 
 Chap.        Moreover  the  following  impious  maxim  of  theirs  concer- 
 
 — — — -  ning  actions  is  refuted  by  the  doctrine  of  the  Lord  :  that 
 
 They  '     which  saith,  that  they  ought  to  be  versed  in  all  deeds,  even 
 
 honour^     ^^^^*  ^^  ^^^  ones.     But  with  Him  not  only  the  adulterer 
 
 the  teach- ig  g^st  out,  but  cvcn  he  wlio  wishes  to  be  such:  and  not 
 
 er,  they  .        -^  ,  '  ^ 
 
 teach       only  will  the  slayer  be  guilty  of  murder  unto  damnation, 
 
 contrary  but  he  also  who  is  angry  with  his  brother  without  a  cause. 
 
 to  Him  jjg  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 
 
 S  Matt,  to  say  Racha  and  Fool,  or  else,  that  such  persons  are  guil- 
 ty even  to  Hell  fire :  and  that  one  should  not  only  refrain 
 from  striking,  but  when  stricken  themselves  should  ofi'er 
 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 
 
 V. 
 
Manifold  the  ivories  wldcli  man  may  ham.  193 
 
 tlien  He  Wliom  they  boast  to  be  their  Teaclier^  and  say  tliat 
 He  had  a  mucli  better  and  braver  soul  than  others^  gave 
 very  careful  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  such  thoughts  as  lead  to  the 
 works,  as  being  bad,  and  hurtful,  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  confounded  ?  And  yet  if  there  were 
 nothing  really  bad,  nor  again  good,  but  in  men^s  opin- 
 ion alone  some  things  unjust,  some  just;  He  would  not  of 
 course  have  said  in  His  doctrine.  But  the  righteous  shall  S.  Matth. 
 sJdne  as  the  Sun  in  the  kingdom  of  their  Father ;  but  the 
 uniust  and  those  who  do  not  works  of  righteousness  He 
 
 .  .  .  lb.  XXV. 
 
 will  send  into  everlasting  fire,  where  their  worm  shall  not  41.* 
 die,  neither  shall  their  fire  he  quenched.  24?* 
 
 And  again,  while  they  say,  that  t^ey  must  take  part  in     §  2. 
 every  work  and  in  all  kinds  of  conversation,  in  order  that,  one  must 
 if  it  be  possible,  they  may  accomplish  all  in  one  visit  unto  ^jf  ^11^^^^ 
 life,  and  so  pass  into  the  perfect  state :  nevertheless  those  ^^rk, 
 among  things  which  appertain  unto  virtue,  which  have  in  part 
 them  labour,  and  honour,   and    skill,  which   also  all  ap-  bad 
 prove  as  good,  those  we  find  not  that  they  have  at  all  en- 
 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 
 discoursing  by  words,  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  manufacturers,  (which  are  said  to 
 pervade  all  arts) ;  and  those  which  relate  to  the  sea,  or  wait 
 
 o 
 
 in 
 none  save 
 
194    These  men  tahe  hut  the  had  ivorls  :  iinUlce  the  Lord. 
 
 Book  2.  on  tlie  bodj ;  tlie  hunter's  skill  again_,  and  tlie  soldier's, 
 and  tlie  King's,  and  whatever  there  are;  whereof,  though 
 thej  work  all  their  life  long,  they  cannot  learn  fully  the 
 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  must  be  conversant  in  every  kind  of  work, — 
 they  go  aside  into  pleasures  and  wantonness,  being  thus 
 judged  by  themselves  according  to  their  own  doctrine; 
 i.  6.,  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  Jesus 
 for  their  Master :  Who,  as  we  have  shewn,  withdraws  His 
 Disciples  not  only  from  works,  but  from  words  too  and 
 thoughts  of  evil. 
 The  sa  -^^d  whereas  they  say,  that  they  have  their  souls  of  the 
 they  are  same  orb  (so  to  speak)  \vith  Jesus,  and  are  like  Him,  and 
 Jesus;  sometimes  even  better;  when  they  are  brought  into  com- 
 unlikJ.  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- 
 *  investes  ing  in  boys  as  yet  ungowned  ^,  and  deluding  men's  eyes, 
 and  shewing  visions  which  presently  cease,  and  last  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. 
 §  4.  And  if  they  will  say  that  the  Lord  did  such  works  in 
 
 Church     mere  phantasy,  we  will  refer  them  to  the  Prophets,  and 
 devHs"^^   from  them  make  it  plain,  that  all  things  concerning  Him 
 
Manifold  Foiver  of  the  Church  :  their  unj)oive7\       195 
 
 were  so  foretold,,  and  so  happened,  and  tliat  He  alone  is  tlie  lieal  the 
 Son  of  God.     Wherefore  also  in  His  Name  those  who  are  h&s  raiL 
 truly  His  Disciples,  having  received  the  grace  from  Him,  dead"  sife 
 fulfil  the  same  for  the  benefit  of  the  rest  of  men,  accord-  f""^^ 
 
 ireely 
 
 mg  as  each  of  them  hath  received  the  gift  from  Him.  For 
 some  cast  out  devils  really  and  truly,  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  ? 
 There  is  no  numbering  the  gifts,  which  in  all  the  world 
 the  Church  hath  received  from  God,  and  in  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  S.  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  :  ^Ls^^e 
 but  in  cleanness,  and  purity,  and  openness  directing  her  attests  the 
 prayers  to  the  Lord  Who  made  all  things,  invoking  also  Christ; 
 the  Name  of  our  Lord  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- 
 versation 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-    Chap. 
 throw  by  this  circumstance,  that  souls  remember  not  at  all  — — , — - 
 any  of  what  was  before.     For  if  they  were  sent  out  with  if  trans. 
 
 o  2 
 
196       Soultt,  if  pre-exUtent,  vnisf  remeialjer  the  ]iast. 
 
 Book  2.  this  view,  that  they  might  pass  through  every  kind  of 
 wefetru^  working,  they  ought  to  remember  the  things  that  were 
 such  utter  done  before,  in  order  to  fulfil  what  was  wantino:,  and  not 
 
 oblivion  .     .  . 
 
 of  the       toil  in  wretchedness,  always  wallowing  in  the  same  things 
 would  be  without  intermission.     For  the  admixture  of  body  could  not 
 bl?°^^^"    entirely  blot  out  all  memory  and  contemplation  of  what 
 they  had  had  before :  especially,  such  being  the  purpose 
 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  hath  seen  in  a  dream,  he  reports  when  awake:  so 
 I  suppose  she  would  remember  the  things  which  she  did 
 before  she  came  into  this  body.     For  if  what  was  seen  for 
 the  very  shortest  moment,  or  conceived  in  fancy,  she  though 
 alone  in   her  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 
 theinven-  introducer  of  this  opinion,  not  being  able  to  find  an  excuse. 
 Cup  of^    brought  in  the  Cup  of  Oblivion,  thinking  so  to  escape  the 
 hel^^^°"t  ^foi'6s^i<i  difiiculty :  he  brings  indeed  no  proof,  but  dogma- 
 ters  tically  replies,  that  souls  on  their  entrance  into  this  life, 
 
 before  they  take  their  places  in  bodies,  are  drenched  with 
 oblivion  by  the  Daemon  which  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,  O  Pla- 
 to, this  very  thing,  thy  soul  being  now  in  the  body ;  viz., 
 that  before  its  entering  the  body,  the  daemon  gave  it  to 
 drink  the  medicine  of  Oblivion  ?  Why,  if  thou  remember 
 the  Daemon,  and  the  Cup,  and  thine  entrance,  thou  must 
 needs  know  all  the  rest  too  :  but  if  thou  art  iornorant  of 
 them,  neither  is  the  D^mon  real,  nor  the  cup  of  oblivion, 
 so  artfully  mingled. 
 The  body       But  to  those  who  say  that  the  Body  itself  is  the  medi- 
 
The  body  does  not  over-ynaster  the  soul,  197 
 
 cine  of  oblivion  we  will  reply  as  follows  :  ^'  How  then  dotli  notoblivi- 
 tlie  same  soul  remember  and  report  to  sucn  as  are  at  hand  recipient 
 whatever  she  sees  by  herself  alone^  whether  in  dreams,  or  ing  from' 
 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  hearing,  the  soul  existing 
 in  the  body  would  not  remember,  if  the  body  were  oblivi- 
 on :  but  as  soon  as  ever  the  eye  departed  from  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,  should  she 
 either  learn  divine  things,  or  remember  the  same,  were  the 
 body,  as  they  say,  of  itself  oblivion  ?  Yea,  and  the  Pro- 
 phets too  themselves,  being  as  they  are  on  Earth,  what- 
 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. 
 therefrom,  and  life,  and  growth,  and  articulation :  but  the  body  as 
 soul  is  owner  and  governor  of  the  body.     Only  it  is  so  far  J^*^h^s^^" 
 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  realizes  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  moder- 
 ately: so  also  the  soul,  communicating  with  its  body,  though 
 it  be  a  little  clogged  by  the  blending  of  its  speed  with  the 
 slowness  of  the  body,  yet  loses  not  altogether  its  own  pow- 
 ers, but  communicating  as  it  were  life  to  the  body,  ceases 
 not  itself  to  live.     Thus  also  communicating  to  the  same 
 
 ^  "  iutentionem."  The  Translator  gives     the  alternative  rendering,  intention. 
 
198  Soul  and  body  share  Reivard,  share  Doom. 
 
 Book  2.  of  other  things^  it  neither  loses  the  knowledge  thereof,  nor 
 
 the  memory  of  what  it  has  seen. 
 
 §  5.         Wherefore^  if  it  remember   nothing   past,  but  receives 
 
 fou\^'       knowledge  of  things  as  they  are  here,  we  conclude  that  it 
 
 spirit,  to   never  was  in  other  bodies  :  never  did  the  things,  which  it 
 
 arise  un-  ,  •  i        i     j.  -i. 
 
 to  life  or   does  not  even  recognize ;  has  no  acquamtance  with  what  it 
 punish-    fails  even  to  discern.     But  as  each  one  of  us  receives  his 
 ^^^^       own  body  by  the  skill  (so  to  call  it)  of  God ;  so  also  hath 
 each  his  own  soul.     For  God  is  not  so  poor  and  unprovid- 
 ed,, as  not  to  have  bestowed  on  each  body  its  proper  soul^ 
 as  well  as  its  proper  figure.  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  God.     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  God.     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  God's  predestination,  may  preserve  the  harmo- 
 ny framed  by  the  Father. 
 Chap.        Moreover  our  Lord  hath  taught  very  fully,  that  souls  be- 
 \  J — ^  sides  their  continuance  without  passing  from  body  to  body. 
 Manifold  keep  likewise  the  very  same  bodily  form,  in  which  they  are 
 from        moulded;   and  that  they  remember  the  deeds  which  they 
 of  Dives    t^ave  done  here,  and  from  which  they  have  ceased ;  in  the 
 and  La-    Scripture  narrative  of  the  rich  man  and  that  Lazarus  who 
 
 zarus  ^ 
 
 S.  Luke  was  refreshed  in  Abraham's  bosom'':  wherein  He  saith  that 
 sqq.  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  passage  Moreover — Abraham's    testimonies  of  the  Fathers:  see  S.  Iren, 
 hosom  is  cited  also  in  Syriac  among  other    aei  opera,  ii.  435  ed.  Harvey.     E. 
 
God  Alone  Unheginning ,  yet  we  made  unending.      199 
 
 and  enjoined  that  such  as  would  not  rather  com-e  into  that 
 place  of  torment  should  assent  unto  Moses  and  the  Pro- 
 phets, receiving  also  the  preaching  of  Him  Who  rose  from 
 the  dead.  For  hereby  it  was  clearly  declared,  first  that 
 souls  continue,  next  that  they  pass  not  from  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  began  to     §  2. 
 exist  but  a  little  before  cannot  last  any  long  time,  but  must  god  have 
 either  be  unborn  to  be  undying  :  or  if  they  receive  any  be-  a  begin- 
 ginning  of  birth  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 
 they  are  not  uncreated ;  but  they  continue  and  are  drawn 
 out  into  length  of  ages,  according  to  the  will  of  their  Ma- 
 ker, God  :  I  mean  that  they  are  so  framed  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  all  their  furniture,  J^^nkful 
 were  made  when  before  they  were  not,  and  last  a  long  time  He  gives 
 according  to  the  will  of  God  :  so  if  a  man  think  of  souls  also  the  un- 
 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 
 God  shall  have  willed  them  both  to  be,  and  to  abide.     To 
 these  opinions  the  Prophetic  spirit  too  bears  witness,  say- 
 ing.  For  He  spake  and  they  ivere  'made,  He  commanded  and  cxlviii. 
 they  were  created.     He  made  them  fast  for  ever  and  ever.    ' 
 And   again  about  saving  man  thus  He  speaks.  He  ashed  Ps.xxi.4. 
 Lfe  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 
 
200  God  gave  life  at  fird,  He  continues  it» 
 
 Book  2.  not  of  ourselves^  nor  of  our  own  nature  :  but  is  given  ac- 
 cording to  the  grace  of  God.  Wherefore  he  who  shall  have 
 preserved  the  gift  of  life^  and  been  thankful  to  the  Giv- 
 er, shall  receive  also  length  of  days  for  ever  and  ever.  But 
 whoso  shall  have  cast  it  away,  and  become  unthankful  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 
 
 Lukexvi.  them  that  were  ungrateful  towards  Him,  If  ye  have  not  been 
 
 ■••-•  faithful  in  a  little^  luho  ivill  give  you  that  icJiich  is  great  ? 
 
 meaning   that  they  who  in  the  short  temporal  life,    have 
 
 proved  ungrateful  to  Him  That  gave  it,  will  justly  fail  to 
 
 receive  from  Him  length  of  days  for  ever  and  ever. 
 
 ^  4.  But  as  the  living  body  is  not  itself  the  soul,  but  partakes 
 
 GoDfrives  of  the  soul  as  long-  as  God  willeth,  so  too  the  soul  is  not  it- 
 
 the  soul  _  °  _ 
 
 life.   His  self  Life,  but  partakes  of  the  Life  bestowed  on  it  bv  God. 
 
 Will   SO— 
 
 vereign     Whence  also  the  Prophetic  Word  saith  concerning  the  first- 
 Gen.  ii.  7.  made  Man,  He  was  made  a  Living  Soul;  teaching  us  that 
 the  soul  was  made  living  by  participation  of  life  :  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. 
 Chap.        But  as  for  Basilides  in  particular,  he  will  be  forced  to 
 — ^ — -  affirm,  over  and  above  what  has  been  said,  that  by  his  rule 
 Basilides  not  Only  365  difi'erent  heavens  were  made  in  succession  by 
 thrown      different  Beings,  but  that  I  know  not  what  immense  and 
 innumerable  multitude  of  them  has  been,  is,  and  will  be 
 
 bv  num- 
 
 ber of 
 
 heavens     mado,  and  that  this  framiner  of  Heavens,  so  to  call  it,  never 
 
 required  . 
 
 ceases.  For  if  a  second  heaven  was  made  by  that  which 
 flowed  down  from  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  courjjp  with  respect  to  this 
 
Hebrew  names  of  God  exjjlained.  201 
 
 also,  wMcli  appertains  to  us,  whicti  also  tliey  call  the  last, 
 tliat  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  previously  made, 
 or  to  the  formation  of  the  Heavens,  but  we  shall  be  cast 
 upon  an  immense,  not  a  limited  number  of  Heavens. 
 
 And  the  rest  too  who  are  falsely  called  Gnostics,  who  say  ^^  t.' 
 that  the  Prophets  made  their  prophecies  according  to  their  over- 
 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  out  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  Names  of 
 
 and  Adonai,  and  whatever  such  there  are  besides,  by  these  S^fned" 
 
 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   which 
 
 is  sounded  Eloe,  in  the  Jewish  speech  signifies  God;  and 
 
 Eloe  True;   and  Eloeuth'^  in  the  Hebrew  tongue  means 
 
 that  which  contalneth  all  thinc/s.     And  by  the  term  Adonai, 
 
 sometimes  He  means  that  which  may  be  pronounced,  and 
 
 which  is  the  same  as  "  Wonderful,^^   sometimes,   doubling 
 
 the  letter  D,  with  an  aspiration,  as  thus,  Addhonai,  Him  ^^^: 
 
 ■'  L  }  ^  '  donai,  see 
 
 Who  sets  bounds,  and  parts  the  earth  from  the  water,  that  Mas- 
 the  water  may  not  mount  up  over  it.    Likewise  "  Sabaoth^^  note, 
 is  both  written  with  the  Greek  12  in  the  last  syllable,  mean-  xxxviii. 
 ing  ^^ voluntary  ;^^  and  by  the  Greek  0,  as  thus,  '^^  Sabaoth,^^  ^^* 
 it  expresses    the   first    Heaven.     In  the  same  way  Jawth 
 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  evils.    And  the  other  terms  are  all  of 
 one  and  the  same'  application  :  as    in  the  Latin,  Lord  of 
 
 d  "et  Eloe  [Eloae]  veruin  et  Eloeuth."     verum=:aK\a,  so  that  it  would  be  and 
 Mr  Harvey  ingeniously  conjectures  that     Eloe  i/ea  and  Eloeuth.     E. 
 
202    Many  titles  of  One  God.  All  H.  Scr.  tells  One  Creator, 
 
 Book  2.  Hosts,  and  Father  of  all,  and  God  Almighty,  and  Most 
 High,  and  Lord  of  the  Heavens,  and  Creator,  and  Fabri- 
 cator, and  the  like  of  these,  do  not  belong  to  one  and  ano- 
 ther, but  are  names  of  one  and  the  same,  and  are  as  names 
 by  which  is  signified  One  God  and  Father,  Who  compre- 
 hends all,  and  gives  being  to  all. 
 §  4.  And  that  vnth.  our  sayings  agrees  the  preaching  of  the 
 
 Summary  Apostles,  and  the  teaching  of  the  Lord,  and  the  announce- 
 ment of  the  Prophets,  and  that  which  is  put  into  our 
 mouths  by  the  Apostles,  and  the  ministration  of  the  Jew- 
 ish Code ; — all  of  them  praising  one  and  the  same  God  of 
 all,  the  Father ;  and  not  now  one  and  now  another,  nor 
 as  having  had  substance  from  various  Gods  or  Powers  ; 
 but  all  are  of  one  and  the  same  Father  (adapted  however 
 by  Him  to  the  natures  and  state  of  the  several  subjects)  : 
 and  that  neither  by  Angels,  nor  by  any  other  virtue,  but 
 by  God  the  Father  alone,  were  made  things  both  visible 
 and  invisible,  and  all  things  whatsoever :  hath  been  in- 
 deed, as  I  think,  suJQiciently  shewn  hereby,  many  as  the 
 points  are,  in  that  we  have  proved  that  there  is  one  God, 
 the  Father,  Maker  of  all.  But  that  we  may  not  be  thought 
 to  shrink  from  that  mode  of  proof  which  the  Scriptures  of 
 Christ  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. 
 
 PEEFACE.    - 
 
 As  tliouj  dearest  friend,  liadst  enjoined  us  to  bring  for-  Recapi- 
 ward  tlie  Valentinian  opinions — liidden_,  as  tliey  tliink_, — 
 into  open  day ;  and  to  shew  their  diversities,  and  add  some 
 discourse  in  refutation  of  them :  we  accordingly  have  en- 
 deavoured to  call  them  to  account,  setting  forth  their  te- 
 nets and  the  derivations  thereof,  even  from  Simon  the  fa- 
 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  contains  the 
 opinions  of  each  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 
 really  are. 
 
 And  in  this  third  book  we  shall  adduce  evidence  from  Scheme 
 the  Scriptures :  that  nothing  of  what  thou  hadst  required  Book^ 
 may  be  wanting  on  our  part :  rather  thou  mayest  receive 
 from  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  God,  rich  and  ungrudging,  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  fullest  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  Apodli'sFerfed;  tltcir  Gospels.  Heretics condemntliemselves. 
 
 Book  3.  liatli  received  from  tlie  Apostles^  and  dispenses  to  lier  sons. 
 
 For  indeed  the  Lord  of  all  gave  to  His  Apostles  the  power 
 
 of  the  Gospel;  and  by  them    we  have  knoAvn  the  Truth, 
 
 i.  e.,  the  teaching  of  the  Son  of  God :  To  whom  also  the 
 
 S.  Luke    Lord  said,  He  that  hearefh  yon,  heareth  Me  :  and  he  that 
 
 ^'   '^'        dcsplseth  you,  dcsplseth  Me,  and  Him  that  sent  Me. 
 
 Chap.        For  by  no  others  have  we  known  the  method  of  our  sal- 
 —z-y —  vation,  than  those  by  whom  the  Gospel  came  to  us :  which 
 Holy  *     was  both  in  the  first  place  preached  by  them,  and  after- 
 Scnpture  ^^^^(jg  ]jj  i]^q  ^^ri\\  of  God  handed  down  to  us  in  the  Scrip- 
 founda-    tures,    to    be  the  ground  and  pillar  of  our  faith.     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 
 perfect-^   that  our  Lord  rose  from  the  dead,  and  they  were  clad  with 
 each  one's  the   power  of  the  Holy  Ghost  coming  on  them    from  on 
 high,  were  filled  with  all   things,  and  had  perfect  know- 
 ledge ;  they  went  out  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,  all  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   language,  whilst  Peter  and  Paul 
 were  at  Eome,  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. 
 ^2  -^^^  ^11  these  have  declared  to   us  One  God,  Maker  of 
 
 The  heaven  and  earth,  announced  by  the  Law  and  the  Pro- 
 corns'"  phets ;  and  one  Christ  the  Son  of  God  :  And  if  any  assent 
 do^^s'his""  ^^^  ^^  them,  he  scorns  first  them  who  partake  of  the  Lord, 
 salvation  next  he  scorns  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  sliiffs ;  more  iJ erf ed  than  Apostles  :  to  repent  hard.  205 
 
 For  when  tliey  are  convicted  out  of  tlie  Scriptures,  tlioy    Chap. 
 betake  tliemselves  even  to  accusation  of  tlie  Scriptures,,  as  — ^-j — • 
 being  incorrect,  not  coming  of  authority,  diversely  express-  They  find 
 ed,  and  such  as  that  the  truth  cannot  be  found  out  of  them  ^^l  ScTip- 
 by  persons  ignorant  of  Tradition.     For,  say  they,  it  was  ^^^Hi 
 not  dehvered  in  writing,  but  in  speech :  for  which  cause  their 
 
 -r»ii  •  -\     -r,    I  7-7  7  /•  meaning 
 
 i'aui  also  said.  But  ive  speak  wisdom  among  the  perjed  ;  not  i  Cor.ii. 
 however  the  wisdom  of  this  world.  And  this  wisdom  each  * 
 one  of  them  affirms  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  Valentinus,  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  thsm,  but  is  so  entirely  perverted,  as  without  shame 
 to  preach  himself,  utterly  spoiling  the  Rule  of  Truth. 
 
 But  when  on  the  other  hand  we  challenge  them  to  that     §  2.- 
 Tradition,  which  is  of  the  Apostles,  which  is  guarded  by  make 
 the  successions  of  Presbyters  in  the  Churches,  they  oppose  ggf^^^ 
 Tradition,  sajang   that   themselves,   being   wiser  not  only  wiserthan 
 than  Presbyters,  but  even  than  Apostles,  have  discovered  ties  yea, 
 the  genuine  Truth.     For  ^'  the  Apostles,^^  they  say,  "  inter-  lord 
 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  ?J  ^jj^JJ^^" 
 way  therefore  we  must  withstand  them :   if  haply  we  may  Truth, 
 
 -J  L    .J  J   ^Q  may 
 
 confound  any  of  them  by  repeated  blows  ^,  and  bring  them  yet  re- 
 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  onT'"^^' 
 it  not  altogether  impossible  to  escape  error,  when  Truth  is 
 set  by  its  side. 
 
206      Apostles  taugld  whole  Faith.     Church  of  Rome, 
 
 Book  3.       The  Tradition  therefore  of  tlie  Apostles^  made  manifest 
 Chap,    in  all  the  worlds  all  may  look  back  upon^  who  wish  to  see 
 — T^Y —  things  truly  :  and  we  are  able  to  recount  those  whom  the 
 -^  Apostles   Apostles    appointed  to  be  Bishops  in  the  Churches^    and 
 \^^Q^       their  successors  %   quite  down   to    our  time;  who   neither 
 taught  all  taught  uor  knew  any  such  thing  as  they  fondly   devise, 
 succes-     Yet  surely,  if  the  Apostles  had  known  any  hidden  mysteries, 
 which  they  used  to  teach  the  perfect,  apart  and  unknown 
 to  the  rest,  they  would  deliver  it  to  those,  even  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  great  ad- 
 vantage, their  failure  again  an  extreme  calamity. 
 §  2.         But  because  it  were  very  long  in  such  a  work  as  this  to 
 of^Rome  ^^^^*^^  ^P  ^-^^  Successions  in  all  the  Churches;  there  is  one, 
 founded    very  great,  and  most  ancient  and  known  to  all,  the  Church 
 Peter  and  founded   and  estabhshed  at  Eome  by   two   most   glorious 
 Apostles,   Peter  and  Paul,  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. 
 
 a  Mr   Harvey  reads  successions  with  been  made  flesh  and  blood  according  to 
 
 two  Mss.     E,  the    original  (principalem)    formation, 
 
 b  As  being  the  only  Church  founded  saving  in  Himself  in  the  end,  what  had 
 
 by   Apostles   in    the  West.      Gieseler,  been  lost  in  the  beginning  (principio)  in 
 
 (Kirchengesch.   i.   175-177)  notes  that  Adam."     In  §.   2.  the  Latin  translator 
 
 "  necesse    est"   represents  avdyKr},  not  has  both  "prima plasmatio"  and  "prin- 
 
 Sel  ("  oportet")  and  implies  a  natural  cipalis    plasmatio."      In  v.   21.  1.  he 
 
 necessity,  not  a  moral  obligation.   Mas-  speaks  of  Adam  as  "  principalem  ho- 
 
 suet     Diss.    Praev.     agrees    with    him,  minem   ilium."     TertuUian  de  praescr. 
 
 that ''convenire  ad"  represents  (ru;U)8ai-  haer.  31,  has  " principalitatem  veritati, 
 
 i/eji/ Trp^y,  "agree  with."     "Principal!-  /)OA-^pn<r//pm  mendacitati  deputans.    See 
 
 tas"  stands  fur  appcr),  "original"  in  S.  further  Pusey's  Sermon  on  the  Rule  of 
 
 Iren.  i.  31.  1  "  Cam,  a  superiore  princi-  faith.  Note,  pp,  G6-69,  and  Tertullian's 
 
 palitate,"    "  from    his    higher,    earlier  striking  adoption  of  th«  argument.  lb. 
 
 original ":  ii.  1.  2  "  ab  altera  princii^ali-  36,    and    note    i.    p.    486.    Oxf.     Tr. 
 
 tate,"  "  from  another  origin,  or   princi-  E.  B.  P. 
 pie."  V.   14.  "unless    He  had    Himself 
 
S8.  Linus  8f  Clem.  Tradition  of  Oh.  Succeeding  Bisliops.  207 
 
 Tlie  blessed  Apostles^,  tlien_,  having  founded  and  builded  §  3. 
 tlie  Cliurcli^  committed  the  ministry  of  the  Episcopate  to  succ^s- 
 Linus.     Of  this  Linus.  Paul  makes  mention  in  the  epis-  ^^J^.     . 
 
 ^        2  Tim.  IV. 
 
 ties  to  Timothy.  And  his  successor  is  Anencletus  :  and  af-  21. 
 ter  him  in  the  third  place  from  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  among  the  brethren  which  were  in  Corinth,  the  ter 
 Church  in  Eome  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  TA^  "^^^ 
 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,  AVho  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 
 from  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 
 
208  S.  Tohjrarp  converted  hereilcs,  fled  Cerintltus;  his  letter. 
 
 Book  3.  from  tlie  Apostles  even  until  now  hatli  been  preserved  in 
 
 tlie  Cliurcli,  and  passed  onward  in  the  trutli. 
 ^  §  4.         And  Polycarp   too^  wlio  had  not  only  been  trained  by 
 owS'lio  the  Apostles,  and  had  conversed  with  many  of  those  who 
 sH^w'ith  ^^^  ^^^^   Christ,   but  also   had  been   constituted  by  the 
 }^^     ,      Apostles,  Bishop  over  Asia,  in  the  Church  of  Smyrna : — 
 foes,  nor   whom  we  also  saw  in  the  first  age  of  our  life ;  for  he  tarried 
 carp  ^  ^"   with  us  loug,  and  in  extreme  old  age,  by  a  glorious  and 
 neither      (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  all  the  Churches  in  Asia,  and  by 
 those  who  down  to  our  time  have  succeeded  Polycarp  : — 
 a  far  more  credible  and  surer  witness  to  the  truth,  than 
 Valentinus  and  Marcion,  and  the  rest  with  their  bad  opin- 
 ions.    And  he,  sojourning  in  Rome  under  Anicetus,  con- 
 verted to  God^s  Church  many  of  the  forementioned  Here- 
 tics, proclaiming  himself  to  have  received  from  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,  Knowest   thou  me  ?  replied,  I  know  the 
 firSt-born  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 
 Tit.iii.      Paul  also  said,  A  man  that  is  a  heretic,  after  the  first  and 
 ^^»  ^^'      second  admonition,  reject :  Icnowing  that  such  an  one  is  per- 
 verted, and  sinneth,  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  careful  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 
 
Church  our  guide.     Christ  our  Saviour  and  Judge.      209 
 
 tlie  times  of  Trajan,  is  a  true  witness  of  tlie  Apostles'  tra- 
 dition. 
 
 The  proofs  therefore  being   so  abundant,  we  ought  no    Chap. 
 more  to  look  for  the  Truth  elsewhere,  which  it  is  easy  to  — t-t — 
 obtain  from  the  Church,  the  Apostles  having  therein  most  Churches 
 abundantly  deposited,  as  in  a  rich  storehouse,  whatsoever  to  Icfof  ^ 
 appertains   to    the    truth.     So    that  Whosoever   will,  may  ^r^Jlj^ 
 take  from  her  the  draught  of  life.    For  this  is  the  entrance  l^ev.  xxii. 
 into  life,  but  all  the  rest  are  thieves  and  rohhers.     Where-  s/john 
 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  from  them  to*eceive,  on  any  present  ques- 
 tion, that  which  is  certain  and  clear  indeed  ?    And  what  if 
 not  even  the  Apostles  themselves  had  left  us  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  rule  consent  many  nations  of  the  Barbarians,     §  2. 
 those  I  mean  who  believe  in  Christ,  having  salvation  writ-  J'^?  ^^^- 
 
 .  .  banans, 
 
 ten  by  the  Spirit  in  their  hearts,  without  paper  and  ink,  unletter- 
 and  diligently  keeping  the  old  Tradition :  who  believe  in  wise  and 
 one  God  the  Framer  of  Heaven  and  Earth  and  of  all  things  hold'firm 
 that  are  in  them,  by  Christ  Jesus  the  Son  of  God.     "Who  pj!j^ 
 for  His  surpassing  Lovers  sake  towards  His  creature,  sub- 
 mitted to  the  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  God,  walking  in  all  justice  and  chastity,  and  wis- 
 
210  Origiii  of  Valeniinus,  Marcion,  the  rest.     The  Truth. 
 
 Book  3.  dom .  And  if  any  one  should  tell  tliem  of  tlie  inventions 
 of  the  Heretics,  conversing  in  tlieir  language,  presently  they 
 would  shut  their  ears,  and  think  they  could  not  fly  far 
 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. 
 ,    .  o  For  the  Valentinians  were  not  before  Yalentinus,  neither 
 
 When       were   the   Marcionites   before   Marcion;   neither   were   the 
 tinians      Other  malignant  notions  before   enumerated  by  us,  until 
 began       these  began  to  be  introducers  and  inventors  of  their  per- 
 versity.    For  as  for  Valentinus,  he  came  to  Rome  under 
 Hyginus,  but  flourished  under  Pius  and  continued  even 
 p    ,        to  Anicetus.     And  as  for  CercTon  who  was  before  Marcion, 
 his  va-      lie  too  uudcr  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  from  the  assembly  of  the  brethren.     And 
 Marcion   Marcion  succeeding  him  flourished  under  Anicetus,  who 
 occupied  the  tenth  place  in  the  Episcopate.     But  for  the 
 The  other  rest  who  are  called  Gnostics,  they  have  their  beginnings, 
 as  we  have  shewn,  from  Menander  Simon^s  disciple,  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. 
 Chap.         This  then  being  the  case  of  the  Apostolical  Tradition  in 
 ''  — — —  the  Church,  we  having  it  so  abiding  among  us;  let  us  re- 
 Christ    *^^^  ^^  ^^^'  argument  from  the  writings  of  those  Apostles 
 s^oJ^^^^  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 
 Ps.  Eesurrection  from  the  dead,  saith.  Truth  hath  spruna  out 
 
 IxXXV.  11  J.  if 
 
 '  of  the  earth.     And  the  Apostles  too,  being  disciples  of  the 
 
After  their  fantasy  none  do,  nor  Juili  Clivlst.  211 
 
 Truths  are  apart  from  all  lying :  for  lying  hath  no  fellow- 
 ship wdth  the  Truths  as  darkness  hath  no  fellowship  with 
 light,  but  the  presence  of  the  one  excludes  the  other.  Our 
 Lord  therefore,  being  the  Truth^  told  no  lie  :  and  whom  He 
 knew  to  be  the  offspring  of  decay,  him  of  course  He  would 
 not  own  as  God,  yea  as  God  of  all,  and  the  supreme  King, 
 and  His  own  Father  : — the  perfect  speaking  so  of  the  im- 
 perfect, the  spiritual  of  him  who  is  merely  animal,  He  in 
 the  Pleroma  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 
 errmg  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  J^^gpjJ^^Jj 
 find  the  Law  more   real  than   all  this,  pronouncing   as  it  cian's  ha- 
 does  a  curse  on  every  one,  who   guides   amiss   the  blind  such  the 
 in  his  way.     For  the  Apostles,  who  were  sent  to  find  the  Deut. 
 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  abido 
 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 
 
212  CnniST  jyreaclied  to  Jews  and  Gentiles, 
 
 Book  3.  to  the  desires  of  tlie  diseased,   and  not  according  to  tlie 
 propriety  of  the  medical  art  ?     Now  that  the  Lord  came 
 to  be  the  Physician  of  the  sick,  He  Himself  testifies,  say- 
 S.  Luke    ing,  TJiey  that  are  ivhole  need  not  a  ^physician,  hut  they  that 
 '  "'  are  sick.     I  came  not  to  call  the  righteous,  hut  sinners  to 
 repentance.     How  then  are  the  sick   to  be  strengthened? 
 and   how   are    sinners   to   perform    their   penitency?      By 
 perseverance  in  the  very  same  conduct,   or  on  the  con- 
 trary, by  submitting  to  a  great  change  and  departure  from 
 their  former  conversation,  by  which  they  have  brought  on 
 themselves  no  small  sickness,  and  many  sins  ?     Now  Ig- 
 norance, the  mother  of  all  these,  is  done  away  with  by  bet- 
 ter knowledge.     The  Lord  therefore  provided  knowledge 
 for  His  Disciples,  whereby  He  both  cured  the  sick,  and 
 restrained  the  sinners   from  their  sin.      He  did  not  then 
 speak  unto  them  at  that  time   according  to  their  former 
 way  of  thinking,  nor  did  He  answer  enquirers  according 
 to  their  prejudices,  but  as  sound  doctrine  required,  both 
 unfeignedly  and  impartially. 
 §  3.         And  this  is  proved  no  less  from  our  Lord^s  discourses : 
 teachtnff    ^^^  on  the  One  hand  to  those  of  the  Circumcision  used  to 
 of  our       demonstrate  the  Son  of  God,  Him  Whom  the  Prophets  had 
 HisApos-  preached,  even  Christ :  i.  e..  He  manifested  Himself,  as  the 
 restorer  of  liberty  to  men,  and  the  Giver  of  the  Inheritance 
 of  Incorruption.     On  the  other  hand,  the  Apostles  used  to 
 teach  the  Gentiles  that  they  should  leave  the  vain  stocks 
 and  stones  which  they  imagined  to  be  Gods,  and  worship 
 the  true  God,  Who  established  and  made  all  mankind,  and 
 continued  by  His  creatures  to  nourish  and  increase  them, 
 and  strengthen  them,  and  give  them  being : — and  wait  for 
 His  Son  Jesus  Christ,  Who  redeemed  us  from  apostasy  by 
 His  own  Blood,  to  the  end  that  we  too  might  be  a  people 
 made  holy — Who  shall  descend  from  Heaven  in  the  power 
 of  the  Father,  both  to  execute  judgment  on  all,  and  to  be- 
 stow on  such  as  shall  have  kept  His  commandments  the 
 good  things  which  are  of  God.     He,  appearing  in  the  last 
 Eph.  ii.     times,  even  the  chief  corner-stone,  gathered  into  one  and 
 '*  united  those  who  are  afar  off  and  those  who  are  nigh,  i.  e.. 
 
God  the  Son  God.  213 
 
 tlie  circumcision  and  tlie  uncircumcision ;  enlarging  Japhet  Gen.  ix. 
 and  setting  liim  in  tlie  house  of  Shem. 
 
 Neither  therefore  the  Lord,  nor  the  Holy  Ghost,  nor  the    Chap. 
 Apostles,  would  at  any  time  have  named  him  who  was  not  — 7— r — 
 God,  God  in  the  definite  and  absolute  sense  of  the  word,  God  the 
 had  He  not  been  truly  God  :  nor  would  they  have  called 
 any  one  in  his  proper  person  Lord,  but  Him  Who  rules 
 over  all,  God  the  Father,  and  His  Son,  Who  received  from 
 His  Father  the   dominion   of  all  creation,  as  it  is  in  the 
 saying.  The  Lord  said  unto  my  Lord,  Sit  Thou  on  My  Right  Ps.  ex.  1. 
 Hand,  until  I  make  Thine  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  Cf.  Ps.  ii. 
 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  Instances 
 saith.  And  the  Lord  rained  on  Sodom  and  Oomorrha  fire  Gen.  xix. 
 and  brimstone  from  the  Lord  out  of  Heaven.     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 :  Thy  Throne,  0  ^^i'^^^* 
 God,  is  for  ever  ;  a  rod  of  guidance  is  the  rod  of  Thy  King- 
 dom. TJlou  hast  loved  righteousness  and  hated  iniquity, 
 therefore  God,  Thy  God,  hath  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,  God  stood  in  the  congy^egation  of  Gods,  and  p-  .. 
 in  the  midst  He  judgeth  among  Gods.    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  Ps.  1. 1. 
 God  of  Gods,  the  Lord,  hath  spohen,  and  called  the  world. 
 What  God  ?    He  of  Whom  he  said,  God  will  come  evident-  lb.  3. 
 ly,  even  our  God,  and  wUl  not  kee]j  silence  :  i.  e.,  the  Son. 
 
214  Tlie  Bon  God  :  Gods  so  called  who. 
 
 Book  3.  AYlio  in  His  Manifestation  cometli  unto  men ;  "Wlio  saifh,  I 
 Isa.  Ixv.  openly  appeared  unto  them  who  seelc  Me  not.  And  of 
 Ps,  what  Gods  ?  Those  to  wliom  He  saith^  I  said.  Ye  are  Gods, 
 
 Ixxxu.  6.  ^^^^  ^^^  children  of  the  Most  High  :  to  those  namely^  who 
 Rom.viii.  have  won  the  grace  of  Adoption,  whereby  we  cry,  Ahha 
 ^^'  Father. 
 
 §  2.         No  one  therefore  besides_,  as  I  said  before,  is  named  God, 
 The  Fa-   qj.  entitled  Lord,   except  Him  Who  is  God  and  Lord  of 
 
 THER  and  ^  ^ 
 
 tlie  Son  all  j  ^Vho  said  also  to  Moses,  I  am  that  I  am  :  And  thus 
 One  to  shalt  thou  say  unto  the  children  of  Israel,  I  AM  hath  sent 
 Exod.  iS  '^'^6  '^''^to  you : — and  His  Son  Jesus  Christ  our  Lord,  Who 
 ^^'  makes   the   believers   in   His   Name  Sons   of   God.     And 
 
 lb. 8.  again,  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  up,  for  the  salvation  of 
 men.  By  the  Son,  therefore,  "WTio  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 
 Tsa.  xliii.  announcing  the  Father.  As  Esaias  also  saith :  Both  I, 
 ^^'  saith  he,  am  ivitness,  saith  the  Lord,  and  My  Servant  Whom 
 
 I  have  chosen,  that  ye  may  hioiv,  and  believe,  and  under- 
 stand, that  I  am  He. 
 ^  3.  But  when  Scripture  names  those  who  are  not  Gods,  it 
 
 Scripture  ^^^^  ^^^f  ^^  ^  ^^^^  before,  signify  that  they  are  altogether 
 tiistinct     Gods,  but  with  some  addition,  and  indication  whereby  they 
 Ps.  xcvi.  are  shewn  not  to  be  Gods.     As  in  David :    The  Gods  of 
 Deut.  vi.  ^^6  Heathen  are  images  of  Demons.     And,  Strange  Gods  ye 
 lxxxi*.9.^' ^^^^*^^  '^ot  folloiv.    For  by  saying,  the  Gods  of  the  Heathen, 
 (now  the  Heathen  know  not  the  true  God),  and  by  nam- 
 ing them  strange   Gods,  he  hath  taken  away  their  being 
 as  Gods.     But  in  that  which  stands  in  his  own  person,  he 
 saith  of  them,   They  are  indeed,  so  he  speaks,  images  of 
 Isa.  xliv.  devils.     And  Esaias,  Confounded  he  all  they  that  blaspheme 
 LXX.       God,  and  grave   tilings  ivithout  p>rofit:   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  we  may 
 know  what  he  is  speaking  of.     And  the  very  same  doth 
 Jcr.x.ii.  Jercmias  al^o  :   The  Gods,  saith  he,  which  made  not  Heaven 
 
I 
 
 S.  Irenceus'  jprayer,     S.  Paul  distinguishes.         215 
 
 and  Earth,  let  them  perish  from  the  earth,  ivJdch  is  under 
 the  Heaven.  Thus  by  adding  their  perdition,  he  signifies 
 them  not  to  be  Gods.  And  EUas  again,  all  Israel  being 
 convoked  to  Mount  Carmel,  willing  to  turn  them  from 
 idolatry,    saith   unto   them.  How    long   will   ye   halt  upon  1  Kin^s 
 
 xviii.  2X. 
 
 both  thighs  ^  ?     If  the  Lord  God  is  one,  come  after   Him.  2  Bufiragi- 
 And  again  over  the  burnt  offering  thus  he  speaks  to  the  ^  "^ 
 Priests  of  the  Idols,  Ye  shall  call  upon  the  name  of  your  lb.  24. 
 Gods,  and  I  will  call  upon  the  Name  of  the  Lord  my  God ; 
 and  the  God    Who   will  hear   this   day,   He  is  God.     The 
 Prophet,  I  say,  in  so  expressing  himself,  while  he  proves 
 those  not  to  be  Gods,  who  among  these  were  thought  to 
 be  Gods :  he  turns  them  towards  that  God,  Who  was  both 
 believed  by  him,  and  was  truly  God;  on  Whom  also  he 
 was  calling  in  prayer,   0  Lord  God  of  Abraham,   God  o/ib.  36. 
 Isaac,  and  God   of  Jacob,  hear  me  this   day ;  and    let  all 
 this  people  understand,  that  Thou  art  God  of  Israel. 
 
 And  I  therefore  call  on  Thee,  O  Lord  God  of  Abraham,     §  4. 
 and  God  of  Isaac,  and  God  of  Jacob  and  Israel,  Who  art  ^s^^rys" 
 the  Father  of  our  Lord  Jesus  Christ :  0  God  Who  by  the  over  his 
 
 •^  work 
 
 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  true  God,  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  God;  and  to  be  strengthened  in 
 Thee,  and  to  withdraw  from  all  heresy,  all  godless,  all 
 impious  opinions.  Gal.  iv.8, 
 
 And  the  Apostle  Paul  too,  saying,  For  if  ye  did  service     §  5. 
 to  those  which  were  not  Gods,  noiu  that  ye  know  God  or  ra-  distinc-  ^ 
 ther  are    hnown  of  God,   hath  separated  those  who  were  ^^^"^  ^^^ 
 
 '        ,  ■*•  same  as 
 
 not,  from  Him  Who  is  God.     And  again,  speaking  of  An-  Moses' 
 tichrist,   who    opposetli   (so  he    speaks)  and   exalteth   him-  2  Thess. 
 self  above  all  that  is  called  God,  or  that  is  worshipped;  he  "*  ^' 
 means  those  who  are  called  Gods  by  such  as  are  ignorant 
 of  God,  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        All  Holy  ScriptiirG  and  8.  Paul  tell  Oyie  God. 
 
 Book  3.  exalted  but  above  tliose  wlio  are  called  Gods_,  and  are  not 
 
 1  Cor.       so*     -^^d  for  tlie  truth  of  tHis,  Paul  himself  saith,  Now  we 
 vm.  4—6.  J^/^iQKj  tJiat  an  idol  is  nothing,  and  that  there  is  no  God  hut 
 
 one.  For  though  there  he  that  are  called  Gods,  whether  in 
 Heaven  or  on  Earth,  to  us  there  is  hut  one  God,  the  Father, 
 of  Wlioni  are  all  things,  and  we  for  Him;  and  one  Lord 
 Jesus  Christ,  hy  Whom  are  all  things,  and  we  hy  Him. 
 Thus  he  hath  distinguished  and  separated  those  who  are 
 called  Gods,  and  are  not  so,  from  the  one  God  the  Father, 
 of  Whom  are  all  things;  and  in  his  own  person  he  did 
 most  earnestly  confess  one  Lord  Jesus  Christ.  But  as  to 
 the  saying,  Whether  in  Heaven  or  in  Earth;  it  is  not  as 
 they  expound  it,  that  he  speaks  of  the  framers  of  the 
 Deut.  V.  "^orld,  but  it  resembles  what  was  spoken  by  Moses :  Thou 
 S'  shall    not   malxe    to    thyself  any    likeness    to   he   a   God,   of 
 
 whatsoever  things  are  in  heaven  ahove,  or  in  the  earth  he- 
 neath,  or  in  the  ivaters  under  the  earth.     And  what  those 
 lb.  iv.  19.  ^^^^f  which  are  in  Heaven,  He  Himself  explains :  Lest  at 
 any  time,  saith  he,  loohing  up  to  Heaven,  and  seeing  the  Sun 
 and  the  Moon  and  the  Stars,  and  all  the  garnishing  of  Hea- 
 ven, thou  erringly  adore  them  and  serve  them.     And  Moses 
 too  himself  being  a  man  of  God,  though  he  were  given 
 Ex.  vii.  1.  to  be  a  God  before  Pharaoh,  yet  is  he  not  named  truly 
 Pg^  ^^^      Lord,  nor  is  he  styled  God  by  the  Prophets ;  but  Moses,  the 
 Josh  i  2  "f'^^^^^^fi''^  servant  and  slave  of  God, — so  he  is  called  by  the 
 viii.  31.     Spirit,  and  truly  he  was  so. 
 
 Chap.  But  whereas  they  urge  that  Paul  in  the  2nd  to  the  Cor- 
 —  .-^-  inthians  expressly  said,  Ln  whom  the  God  of  this  world 
 S.  Paul's  hath  hlinded  the  minds  of  the  unhelieving  :  and  affirm  that 
 hou^to  be  *^®  ^^^  ^^  *^^^  world  is  one,  and  He  another.  Who  is  over 
 under-      all  principality,  and  beginning,  and  power :  it  is  not  our 
 
 2  Cor.  iv.  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  any  one  (according  to  PauFs  custom  of 
 using  transpositions  ^,  as  we  have  proved  also  elsewhere 
 from  many  instances)  read  as  follows  :  l7i  ivhich  God :  then 
 making  a  slight  distinction  and  a  moderate  pause,  should 
 
 c  "hyperbatis."  The  Translator  gives     llyperbata  as  an  alternative  rendering.  E. 
 
S.  Paul  uses  transpositions.  217 
 
 read  wliat  remains  together,  and  as  being  all  one,  He  hath 
 hlindecl  the  minds  of  the  unbelieving  of  this  world,  lie  will 
 find  it  true,  the  saying  coming  to  this :  God  hath  blinded 
 the  minds  of  the  nnbelieving  of  this  world.  And  this  is 
 shewn  by  the  punctuation.  For  Paul  saith  not,  ^'  The  God 
 of  this  world,'"*  as  though  he  knew  of  some  other  above 
 Him;  but  God  indeed  he  hath  confessed  to  be  God,  but 
 of  the  unbelieving  of  this  world  he  saith,  that  they  shall 
 not  inherit  the  future  age  of  incorruption.  But  how  God 
 blinded  the  minds  of  them  which  beheve  not,  we  will  shew 
 from  Paul  himself  in  the  progress  of  our  discourse,  that 
 we  may  not  at  present  call  away  our  attention  to  a  distance 
 from  the  subject  in  hand.  §  2. 
 
 Now  that  the   Apostle  does  often   use  Transpositions,  ^In|tances 
 through  the  rapidity  of  his  discourses,  and  the  vehemency  Paul's 
 of  the    Spirit  that  is  in  him,  we  may  ascertain,  as   from  sitions 
 many  other  passages,  so  particularly  in  that  to  the  Gala-  Gal.  iii. 
 tians,  where  he  says.  What  then  doth  the  Law  of  actions  ?  ^  ' 
 It  was  settled,  until  the  seed  come,  to  luhich  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,  until  the  seed,  come,  to  which  the  pro- 
 mise  was  made. 
 
 And  again  in  the  second  to  the  Thessalonians  he  saith,  2  Thess. 
 speaking  of  Antichrist,  Aiid  then  shall  the  Wiched  One  be  '  '  ' 
 revealed,  whom  the  Lord  Jesus  Christ  §hall  slay  with  the 
 spirit  of  His  Mouth,  and  He  shall  destroy  with  the  pre- 
 sence of  His  coming,  him  whose  coming  is  after  the  worh- 
 ing  of  Satan,  with  all  power  and  signs  and  lying  ivonders. 
 For  here  too  the  connexion  of  the  words  is  this  :  And  then 
 shall  the  Wicked  One  be  revealed,  whose  coming  is  after 
 the  working  of  Satan,  with  all  power,  and  signs,  and  lying 
 wonders  :  whom  the  Lord  Jesus  Christ  shall  slay  ivith  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  3.  christ.  Except  then  you  pay  attention  to  tlie  manner  of 
 reading,  and  mark  clearly  the  intervals  for  breathing,  in 
 the  statement,  the  expression  will  not  only  be  absurd, 
 but  blasphemous^  you  reading  as  though  the  coming  of 
 the  Lord  were  according  to  the  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  the  other  place 
 
 too  we  read  not  the  God  of  this  luorld,  but   God,  Whom 
 
 we  truly  call  Grod;  but    concerning  the  unbelieving  and 
 
 blinded  ones  of  this  world  we  shall  understand  him  to  say, 
 
 that  they  shall  not  inherit  the  coming  age  of  life. 
 
 Chap         ^^^  ^^  solution  then  of  this,  like  their  other  cavils,  it  is 
 
 "^III-    clearly  shewn,  that  neither  the  Prophets  nor  the  Apostles 
 
 <,,?    *     ever  named  or  entitled  any  one  God  or  Lord  besides  the 
 
 •'  1  e  can-  '' 
 
 not  serve  true  and  only  God.     Much  less  the  Lord  Himself;  Who 
 mam-       also  directs  the  things  ivhich   are   Ccesar's  to   be  rendered 
 S.  Matth.  "^'^^^  Ccesar,  and  the  things  of  God  unto  God :  Cassar,  you 
 xxii.  21.    ggg^  jjg  entitles  Cgesar,  but  God  He  acknowledges  to  be 
 lb.  vi.  24.  God.  In  like  manner  that  saying  of  His,  Ye  cajinot  serve 
 two  Masters,  He  Himself  interprets,  saying.  Ye  cannot  serve 
 God  and  Mammon :  first  acknowledging  God  as  God,  then 
 naming  Mammon,  according  to  what  it  really  is.     It  is  not 
 that  He  calls  Mammon  Master,  when   He  saith.  Ye  can- 
 not serve  two  Masters  :  but  He  teaches  that  the  disciples, 
 being  servants  of  God,  are  not   subject  to  Mammon,  nor 
 S.  John    ruled  by  him  as  master.     For  whosoever,  saith  He,  com- 
 vm.o  .     ^nitteth  sin,  is  the  servant  of  sin.     As  therefore  He  calls 
 them  who  serve  sin,  sin^s  slaves,  yet  does  not  denominate 
 Sin  itself  a  God :  so  those  also  who   serve  Mammon  He 
 calls  slaves  of  Mammon,  without  calling  Mammon  a  God. 
 But  Mammon  is,  in  the  Jewish   speech,   (which  also  the 
 Samaritans   use)    "covetous,    and   wanting  to  have  more 
 than  one  ought'' :   (but  in  the  Hebrew  the  syllable  Mam 
 is    used   as  a  Prefix):    or  it  signifies  "gluttonous,"  i.  e., 
 one  who  cannot  refrain  from  inordinate  eating.     In  respect 
 therefore  of  both  its  meanings^  we  cannot  serve  God  and 
 Mammon. 
 
The  strong  not  strong,  the  Stronger,  the  Son  Who  made  all  thifigs.  219 
 
 Again_,  having  called  the  Devil  a  strong  man,  not  altoge-     §  2. 
 ther^  but  as  compared  with  us,  the  Lord  declares  Himself  strong^to 
 to  be  strong  over  all  things^  and  in  reality,  saying,  That  ^^^^  ^^^^^^ 
 one  cannot  in  any  other  way  spoil  the  goods  of  the  strong  ject 
 man,  except  one  first  hind  the  strong  man  himself;  and  then  ^^i^^  2d. 
 he  will  spoil  his  house.     (Now  his  goods  and  his  house  we 
 were,  so  long  as  we  were  in  apostasy;  for  he  treated  us 
 as  he  pleased,  and  the  unclean  spirit  abode  in  us.)     For 
 not  against  him  who  was  binding  him,  and   spoiling  his 
 house,  was  he  strong:  but  against  those  who  were  at  his 
 disposal,  even  Men  :  because  he  had  caused  their  judgment 
 to  depart  from  God.     Whom  the  Lord  dehvered,  as  Jere- 
 miah also  saith.  The  Lord  hath  redeemed  Jacob,  and  ran-  Jer.  xxxi. 
 somed  him  from  the  hand  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  who  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  creator 
 and  made  by  Him  Who  is  God  over  all,  through  His  Woed  :  ^\^^ 
 this  John  hath  signified  as  follows  :  Having  spoken  of  the  God  A- 
 Word  of  God,  that  He  was  in  the  Father,  he  added.  All  s.  John 
 things  were  made  by  Him,  and  without  Him  was  nothing  ^'  * 
 made.     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  commanded  and  theij  Ps.    _ 
 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  Ps. 
 
 XXX  iii    6 
 
 Sjjirit  of  His  Mouth  all  the  might  thereof. 
 
220    The  creature  not  God.     H.  Scr.^s  ivitness  unvarying. 
 
 Book  3.  Again,  how  tliat  He  did  Himself  make  all  things  freely, 
 Ps.  cxv.  and  as  He  would,  David  saith  again.  But  our  God  is  in  the 
 Heavens  above,  and  in  the  Earth  He  hath  done  all  things 
 whatsoever  He  willed.  Now  tlie  things  which  were  estab- 
 lished, are  different  from  Him  Who  established  them,  and 
 those  which  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  things  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  God  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. 
 Chap.  This  therefore  being  plainly  shewn,  (and  it  will  be  shewn 
 ^•^*      yet  more  plainly,)  That  neither  the  Prophets,  nor  the  Apos- 
 
 Oiie  God  ^^^^}  ^°^  ^^®  Lord  Christ  in  His  own  person,  confessed  any 
 other  Lord  or  God,  but  Him  Who  in  the  primary  sense 
 is  God  and  Lord;  the  Prophets  first  and  Apostles  confess- 
 ing the  Father  and  the  Son,  but  naming  no  other  as  God, 
 nor  confessing  Him  as  Lord ;  and  the  Lord  Himself  after- 
 wards delivering  to  the  Disciples  the  Father  only  as  God 
 and  Lord,  Him  Who  alone  is  God  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 
 Gen.  xxii.  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  the  knowledge  of  Himself — that   what  was  no 
 Rom.  ix.  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  with  the  0.  T.         221 
 
 for  Ctrist,  said  to  c^rtain^  wlio  while  they  gloried  in  their 
 kindred   after  the  flesh,  had  their  minds  discoloured  and 
 filled  with  all  kinds   of  mischief,   and  to   whom   he   was 
 preaching  such  repentance  as  should  recall  them  from  mis- 
 chief : — 0  generation  of  vi/pers,  who  hath  warned  you  to  flee  S.  Matth. 
 from  the  turath  to  come  ?     Bring  forth  therefore  fruits  meet 
 for  repentance.     Ayid  thinh   not   to    say  within  y ourselves , 
 We  have  Abraham    to    our  father :  for   I  say    unto    you 
 that  God  is  able  of  these  stories  to  raise  up  cliildren  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  God,  besides 
 Him  Who  had  made  the  promise  to   Abraham  :    I  mean, 
 that  Forerunner  of  Christ,  concerning  whom  again  Mat- 
 thew saith,  and  in  hke  manner  also  Luke ;     For  this  is  he  lb.  3. 
 u'hich  was  spohen  of  by  the  Lord  through  the  Prophet^  The 
 voice   of  one  crying  in  the  wilderness,  Prepare  ye  the  luay  of 
 the  Lord,  malw  straight  the  paths  of  our  God.     Every  valley  s.  Luke 
 shall  be  filled,  and  every  mountain  and  hill  shall  be  brought  "^*   '   * 
 low,  and  the  crooked  shall  be  made  straight,  ayid  the  rough 
 into  smooth  ivays  :   and  all  flesh  shall  see  the  salvation  of 
 God.     He  is    one  therefore    and  the    same    God,  the  Fa- 
 ther of  our  Lord,  Who  both  promised  by  the    Prophets 
 to   send  His   Forerunner,  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  J"^^"^^*® 
 should  see   their   Judge,  and  know  Him  by  AYhom  they  Jud^eana 
 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  apjpeared  unto  Joseph  in  sleep.     Of  what  f  *2o^^"^' 
 Lord,  he  himself  explains;  That  it  might  be  fulfilled  which  }.^ 
 was  spoJcen  of  the  Lord  by  the  Prophet,  Out  of  Egypt  have 
 I  called  My    Son.     Behold,   a    Virgin  shall   conceive,    and  lb.  i.  23. 
 bring  forth  a  Son,  and  they  shall  call  His  Name  Emmanuel, 
 which  being  interpreted  is,  God  with  us.     Of  Him,  Who  is 
 
222  The  Magi  worsMjiped,  Isalali  foretold  Christ  the  Word, 
 
 Book  3.  Emmanuel^  born  of  tlie  Yirgin_,  David  said,  Turn  not  aivay 
 Ps.  the  face  of  Thy   Christ.     The  Lord  sware  unto  David  the 
 
 cxxxn.      rp.j^^f^fj^^  ^^^^  y^m  r^gf;  despise  him,  Of  the  fruit  of  thy  body 
 Ps.  Ixxvi.  shall  I  set  upon  thy  seat.     And  again,    God  is   hioion  in 
 ^*  ^'         Jewry,  and  His  place  is  formed  in  peace,  and  His  hahita- 
 tion  in  8ion.     One  therefore  and  tlie    same   God  is   He, 
 Wto  was  preached  by  tlie  Prophets,   and  announced  by 
 the  Gospel,  and  His   Son  Who  is  of  the  fruit  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.       ^  star  shall  dawn  out  of  Jacob,  and  a  chief  shall  arise  out 
 XXIV.  17.   ^y  Israel :   and  Matthew  again   saith,  that  the  Wise  men 
 S.  Matth.  coming   from   the   east    said.    We   have  seen  His    Star   in 
 "•  ^'         the  East,  and  are  come   to  worship  Him :   and  that  being 
 brought  safe  by  a  Star  into  the  House  of  Jacob  to  Em- 
 Gifts  of    manuel,  did  by  the  gifts  which  they  offered  shew.  Who 
 whauhey  ^^   ^^^^  Who   received   their   adoration  :    by  the    Myrrh 
 signified   first,  because  it  was  He,  who   should  die  and  be  buried 
 for  the  perishable  race  of  man :    Gold  again,  because  He 
 cf.  s.        is   a   King,    of   Whose   Kingdom   there   is    no    end :    and 
 33!  ^'  ^*    Frankincense  because  He  is   God,   Who  was  both  made 
 cf  Is.  Ixv.  known  in  Judea,  and  displayed   unto   those   who   sought 
 ^'  Him   not^. 
 
 §  3.         Again,  in  the  Baptism,  Matthew  saith.  The  Heavens  were 
 i*  ^^^17*  ^i^^^^^^  '^^^^^  Him,   and  He  saw   the   Spirit  of  God  like  a 
 Dove  coming  upon  Him.     And  lo  !   a  voice  from  Heaven, 
 saying,  This  is  My  beloved  Son,  in  Whom  I  am  well  pleas- 
 ed.    For  it  was  not  Christ  who  then  came  down  on  Jesus ; 
 nor  is  Christ  one,   and  Jesus  another :  but  the  Word  of 
 God,  Who  is  the  Saviour  of  all,  and  the  Lord  of  Heaven 
 and  Earth,  Who  is  Jesus  (as  we  have  before  shewn).  Who 
 T'  Fti-       also  took  flesh,  and  was  anointed  by  the  Father  with  the 
 ]?saiah°     Spirit,   He   became   Jesus    Christ;    as    also    Esaias    saith: 
 There  shall  come  forth  a  rod  from  the  root  of  Jesse,  and  a 
 flower  shall  grow  up  out  of  his  root ;  and  the  Spirit  of  God 
 
 d  /Ind  Matthew    again— sou i^ht  Him  Ms.   (Add.  12157  fol.  200).     They  are 
 
 not.     These  words  are  cited  by  Severus  likewise  given  in  another  Syriac  Ms,  Vide 
 
 (quoted  above  p.  I7I)  and  are  extant  in  Mr.  Harvey  Vol.  ii.  p.  4'66.    E. 
 the  British  Museum  in  the  same  Syriuc 
 
 Isa.  XI. 
 1-4. 
 
Isaiah's  projjhecy,  S.  Lulct's  testimony.  223 
 
 shall  rest  upon  Him,  the  Spirit  of  luisdom  and  understand^ 
 ing,  the  Spirit  of  counsel  and  might,  the  Spirit  of  know- 
 ledge  and  godliness  ;  and  the  Spirit  of  the  Fear  of  the  Lord 
 shall  fill  Him.  He  shall  not  judge  according  to  reputation, 
 nor  according  to  talk  shall  He  rebuke,  hut  to  the  lowly  He 
 ivill  judge  judgment,  and  He  will  rebuke  the  renowned  ones 
 of  the  earth. 
 
 And  again  tlie  same  Esaias,  foreshewing  His  anointing 
 and  the  purpose  of  it^  saith  :  The  Spirit  of  God  is  upon  Me,  V^'n^^' 
 because  He  hath  anointed  Me ;  He  hath  sent  Me  to  preach 
 the  Gospel  to  the  meek,  to  heal  the  broken-hearted,  to  announce 
 remission  to  the  captives,  and  sight  to  the  blind,  to  proclaim 
 the  acceptable  year  of  the  Lord,  and  the  day  of  recompence,  to 
 comfort  all  that  mourn.  For  in  tliat  tlie  Word  of  God  was 
 Man,  of  the  root  of  Jesse,  and  a  Son  of  Abraham,  in  that 
 respect  the  Spirit  of  God  rested  upon  Him,  and  He  was 
 anointed  to  preach  the  Gospel  to  the  lowly.  And  in  that 
 He  was  God,  He  judged  not  according  to  reputation,  nor 
 according  to  talk  did  He  reprove.  For  He  had  no  need  that  _S.  John 
 one  should  witness  ^  concerning  a  man,  knowing  as  He  did 
 of  Himself  what  ivas  in  man.  And  He  called  to  Him  all 
 men  that  mourn,  and  giving  remission  to  those  who  by 
 their  sins  were  led  into  captivity,  released  them  from  those 
 chains,  of  which  Solomon  saith.  Every  one  is  bound  by  Prov,  v, 
 the  cords  of  his  own  sins.  The  Spirit  therefore  of  God  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-    Chap. 
 ing   of  Zacharias   and   Elisabeth,   of  whom    according  to  — §  {~ 
 God^s  promise,  John  was  born,   he  saith.  And  they  were^^^- 
 both  righteous  before  God,  walking  blameless  in  all  the  com-  s.  Luke 
 mandments  and  ordinances  of  the  Lord.     And  again,  speak-  ^'  ^* 
 ing  of  Zacharias,  And  it  came  to  pass,  while  he  was  execut-  lb.  8,  9. 
 ing  the  Priest's  office  before  God  in  the  order  of  his  course; 
 according  to  the  custom  of  the  Priest's  office,  his  lot  was  to 
 
 e  witness.  Mr  Harvey  adds,  ei,    to    Him,  on  the  authority  of  two  MSS.  E. 
 
224  Chrld  the  Lord  told  of  by  Jolin  B.  &  Archangel  Gahriel. 
 
 Book  3.  inesent  incense,  and  lie  came  to  sacrifice^  entering  into  the 
 Temple  of  the  Lord.     Thus  he  simply  and  absolutely  and 
 strongly  in  his  own  person  acknowledges  to  be  God  and 
 Lord,  Him  ^Yho  chose  out  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  God  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   God:    as   we   have   before 
 pointed  out. 
 S.Lukei.      And  in  speaking  of  John  too,  thus  he  saith :  For  he  shall 
 lb  16       ^^^  great  in  the  sight  of  the  Lord,  and  many  of  the  children  of 
 17.  Israel  shall  he  convert  unto  the  Lord  their  God,  and  he  shall 
 
 go  before  in  His  sight  in  the  spirit  and  power  of  Ellas,  to 
 p>repare  for  the  Lord  a  perfect  people.     For  whom  then  did 
 he  prepare  a  people,  and  in  the  sight  of  what  Lord  did  he 
 become  great  ?    Of  course  in  His  sight  Who  said,  both  that 
 S.Matt.    Jo^^  1^9^d  something  more  than  a  Prophet,  and  that  among 
 XI.  9, 11.   ■f;]iQSQ  born  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 : 
 Pslviiis  ^^  David  also   saith.    The  sinners   are  estranged  from  the 
 womb,  they   have  erred  from  the  birth.     And  therefore  by 
 converting  them  to  their  Lord,  he  wsiS  preparing  for  the 
 Lord  a  perfect  people,  in  the  spirit  and  poiver  of  Elias. 
 c  2  And  again  in  his  narrative  he  saith  of  the  Angel,  But 
 
 S.Lukei.  at  the  same  time   tJte  Angel  Gabriel  was  sent  from   God., 
 who  also  said  to  the  Virgin,  Fear  not,  Mary,  for  thou  hast 
 
 ,, '     *      found  favour  with  God.    And  of  the  Lord  he  saith,  He  shall 
 lb.  32, 33. -^  ''  . 
 
 be  great,  and  shall  be  called  the  Son  of  the  Highest,  and 
 
 '  Purest.     The  Translator  gave  holds  <ttws)  is  transposed  by  conjecture  from 
 
 a  high  place  as  an  alternative  render-  the  beginning  of  the  sentence  to  the  end  : 
 
 ing.     E.  the  Translator  not  knowing  else  how  to 
 
 e  This   clause,  Qui  praeest   {6   -n-poe-  render  it. 
 
Christ  7'eigneth for  ever, promised  to  the  Fathers  hij  God.  225 
 
 the  Lord  God  shall  give  unto  Him  the  Throne  of  His  Fa- 
 ther David;  and  He  shall  reign  over  the  house  of  Jacob 
 for  ever,  and  of  His  hingdom  there  shall  he  no  end.  But 
 what  otlier  is  there,  who  in  the  house  of  Jacob  reign- 
 eth  continually  for  ever,  save  Christ  Jesus  our  Lord, 
 the  Son  of  the  Most  High  God,  Which  God  by  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  Man  also  might  become  Son  of 
 God?  For  which  cause  Mary  also  exulting,  cried  out 
 by  Prophecy  in  the  name  of  the  Church,  My  soul  doth  lb.  46, 47. 
 magnify  the  Lord,  and  my  spirit  hath  rejoiced  in  God 
 my  Saviour:  .  .  .  For  He  hath  tahen  hold  of  Lsrael  His  ih.  54  55. 
 servant,  to  remember  mercy,  as  He  spahe  to  our  Fathers, 
 to  Abraham  and  his  seed  for  ever. 
 
 By  these  then  so   numerous   passages,  the  Gospel  sets 
 forth,  that  the  God  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  did  speak  to  the  Fathers, — 
 this    same    God    according   to    His    great    goodness   hath 
 poured   out   mercy   upon  us:  in  which   mercy  the    Orient  Ih. 79. 
 from  on  high  hath  visited  us,  and  hath  appeared  to  them  lb.  79. 
 that  were  sitting  in  darhiess  and  the  shadow  of  death,  and 
 hath  guided  our  feet  into  the  ivay  of  peace.     Even  as  Za- 
 charias   also,  ceasing  from  the    dumoness   which   he  had 
 endured   because   of  unbelief,    and    replete   with   a   fresh 
 and  new  ^    spirit,  began  to  bless   God  after  a  new  man-  3  novello 
 ner.     For  now  were  at  hand   all  things   new,   the  Word 
 after  a  new  manner  ordaining  for  Himself  an  Advent  in 
 the  flesh,  that  He  might  enroll  as   God^s  own  that  man 
 who  had  departed  far  out  of  God.    Wherefore  they  were 
 taught   also    of  a   new   mode    of   worshipping    God;    but 
 not   surely  of  another   God,   since   there  is  one   God,    who  Rom.  iii. 
 justifieth  the   Circumcision  by  Faith,  and   the   TJncircumci- 
 sion  through  Faith. 
 
 Moreover,   Zacharias  was  saying  by  Prophecy,  Blessed     §  3. 
 be  the  Lord  God  of  Israel,  for  He  hath  visited  and  lurought  i.68— 75. 
 redemption  for  His  people  :  and  hath   raised  up  a  horn  of 
 
 Q 
 
226  Tlie  knowledge  of  Salvation^  tlie  hiowleclge  of  Christ. 
 
 Books,  salvation  for  us  in  the  House  of  His  servant  David.  As  He 
 sjpalie  hy  the  mouth  of  His  holy  Frophets,  which  are  since 
 the  ivorld  began.  Salvation  from  our  enemies  and  from  the 
 hand  of  all  that  hate  us.  To  perform  mercy  with  our  fa- 
 thers, and  to  rememher  His  holy  covenant :  the  oath  that 
 He  sware  to  our  father  Abraham,  that  He  luould  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  all  our  days.     Then   lie   saith 
 
 S.  Luke  i.  to  John,  And  thou.   Child,  shalt  be  called  the  Prophet  of 
 
 the  Highest,  for  thou  shalt  go  before  the  face  of  the  Lord 
 
 to  prepare  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  God,  which  John  com- 
 
 S.  John  i.  municated  when  he  said.  Behold  the  Lamb  of  God,  which 
 29  30.  J  J 
 
 taheth  away  the  sin  of  the  world.     TJiis  wa^  He  of  Whom 
 
 I  said.    After   me  cometh  a  Man,  which  was  caused  to  be 
 
 lb.  16.  before  me,  for  He  was  prior  to  me.  And  all  lue  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  30  -^ons,  nor  the  mother  of  an  Ogdoad :  but 
 the  knowledge  of  salvation  was  the  knowledge  of  the 
 Son  of  God,  Who  in  all  truth  both  is  called,  and  is  both 
 Salvation  and  Saviour,  and  Saving  Might. 
 
 Six  18  First,  He  is  Salvation,  as  thus,  For  Thy  Salvation  I 
 awaited    Thee    0   Lord.     And  again    He   is   the    Saviour: 
 
 2,  *   "'    Behold  my  God  is  my  Saviour,  I  will  have  trust  in  Him. 
 
 Ps.xcviii.  Again,  He  is  Saving  Might,  as  thus:  The  Lord  hath  made 
 known  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  God,  next  He  is  Saving  Might 
 
 ^(^Lxx  ^^  *^^*  -^^  ^^  Spirit :  For  the  Spirit  of  our  face,  it  saith, 
 is  Christ  the  Lord.     Lastly,  He  is  Salvation,  in  that  He  is 
 
 S.J^ohn  Flesh:  For  the  Word  ivas  made  Flesh,  and  dwelt  among 
 us. 
 
 This  then  was  the  knowledge  of  salvation  which  John 
 
Christ  was  horrij  the  Gnostic  forgers  do  hut  lie.       227 
 
 wrought  in  those  who  practised  penitence,  and  believed 
 in  the  Lamb  of  God,  Who  taketh  away  the  sin  of  the 
 world. 
 
 Also  to  tlie  Shepherds  there  appeared,  it  is  said,  the  Angel     §  4. 
 of  the  Lord  announcing  to  them  joy,  seeing  that  there  is^^'^^^^^ 
 horn  in  the  house  of  David  a  Saviour  which  is  Christ  the  ib.  ii. 
 Lord.     Tlien  was  a  multitude  of  the  heavenly  host,  praising  ib.  13, 14. 
 God  and  sayhig,  Glory  to  God  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. 
 But  they  fall  to  the  ground  again,  in  saying,  that  the 
 Christ  and  Saviour  who  is  above  was  not  born,  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  Saviour, 
 which  is  Christ  the  Lord,  in  the  city  of  David.  For  by 
 their  account  neither  Christ  nor  the  Saviour  was  born, 
 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  30  years,  they  say  the  supernal  Saviour 
 descended. 
 
 And  why  did  they  add  the  clause,  In  the  city  of  David, 
 except  to  announce  the  good  news  of  the  fulfilment  of  the 
 promise,  which  God  made  unto  David,  That  of  the  fruit  of  Ps. 
 his  hody  is  an  everlasting  King  ?     And  this  promise  was  J^^^"- 
 made  unto  David  by  the  Creator  of  this  universe,  as  Da- 
 vid himself  saith.  My  help  is  of  the  Lord  Who  made  heaven  Ps.  cxxi. 
 a7id  earth.      And  again,  Li  His  hand  are  the  ends  of  the  Ps.  xcv. 
 eari/i,  and  the  heights  of  the  mountains  are  His.     For  the 
 sea  is  His  and  He  made  it,  and  His  hands  founded  the 
 dry    land.     0   come    let  us  worship),  and  fall  down  hefore 
 Him,  and  weep   hefore   the  Lord  Who  made  us,  for  He  is 
 the  Lord   our   God. 
 
 The  Holy  Spirit  is  expressly  declaring  by  David  to 
 those  who  hear  Him,  that  there  will  be  some  to  scorn 
 Him  Who  formed  us,  Who  is  also  the  only  God.     Where- 
 
 Q  2 
 
228  One  God  icorsliip^ped  of  old,  and  here  hy  Angels  and  Shepherds. 
 
 Book  3.  fore  also  He  said  what  I  have  above  quoted_,  implying, 
 That  you  must  not  err :  beside  Him  or  above  Him  is  no 
 other  God,  Whom  we  ought  more  to  regard;  disposing 
 us  to  be  pious  and  thankful  to  Him  Who  made  and  es- 
 tablished us,  and  is  our  nourisher.  What  then  will  be 
 their  case,  who  have  devised  such  a  mass  of  blasphemies 
 against  their  Maker  ? 
 
 Now  this  same  did  the  Angels  also.  For  in  that  which 
 they  say.  Glory  to  God  in  the  Highest,  and  on  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    graciousness    of 
 
 S.  Luke  salvation  from  Heaven.  Wherefore  also  the  Shepherds,  it 
 is  said,  returned,  glorifying  God  in  all  things  which  they 
 had  heard  and  seen,  even  as  it  ivas  told  unto  them.  For 
 it  was  no  other  God  whom  the  Israelite  shepherds  were 
 glorifying,  but  Him  Who  was  announced  by  the  Law 
 and  the  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  Angels  of  the  Ogdoad. 
 §  5.  Once  more,  Luke  saith  of  the  Lord,   When  the  days  of 
 
 22—24  purification  ivere  completed,  they  conveyed  Him  to  Jerusa- 
 lem, to  set  Him  before  the  Lord :  as  it  is  written  in  the 
 Law  of  the  Lord,  That  everything  male  which  openeth  the 
 womb  shall  be  called  the  Lord's  holy  thing  :  and  to  give  a 
 sacrifice,  according  to  what  is  said  in  the  Law  of  the  Lord, 
 a  pair  of  turtle  doves,  or  two  young  pigeons  :  in  his  own 
 person  he  most  expressly  calls  Him  Lord  Who  made  this 
 
 Tb.  enactment.     And  Simeon  too,  saith  he,  blessed  God,  and 
 
 23—32.  .  f  J  } 
 
 said,  Lord,  now  lettest   Thoii  Thy  servant  depart  in  peace, 
 
 for  mine  eyes  have  seen  Thy  saving  iiower ;  which  TJiou  hast 
 p)repared  before  the  face  of  all  peoples ;  a  light  for  enlight- 
 ening of  the  Gentiles,  and  tJie  glory  of  Thy  people  Lsrael. 
 lb.  36.      And  A7ina  too,  the  Prophetess,   saith  he,   in  like  manner 
 lb.  38.      glorified  God  upon  sight  of  Christ,  and  spake  of  Him  to 
 
S.  Mark  carries  on  the  words  of  the  holy  Projjhets.    229 
 
 all  who  ivaited  for  the  redemption  of  Jerusalem.     Now  by- 
 all  these  things  one  God  is  set  forth,  opening  unto  men 
 a  new  Testament  *  of  liberty  by  the  new  coming  of  His  J-^f^Jg^^*" 
 own  Son. 
 
 For  which  cause  Mark  also^  the  interpreter  and  disciple     §  6. 
 of  Peter,  began  his  written  gospel  as  follows  :   The  begin-  S.  Mark 
 7ii7ig  of  the  Gospel  of  Jesus  Christ,  the  Son  of  God,  as  it  is  Testimo- 
 written  in  the  Prophets  :  Behold  I  send  Mine  Angel  before  s^Mark 
 Thy  face,  who  shall  make  ready  TJiy  way.     The  voice  of  one 
 crying  in  the  wilderness,  Prepare  ye  the  way  of  the   Lord, 
 raahe  straight  the  paths  before  our  God :  expressly  saying, 
 that  the   words   of  the  holy  Prophets   are  the   beginning 
 of   the    Gospel,    and   pointing   out    beforehand   the    very 
 same,    whom   they   confessed   as    Lord    and    God,    to   be 
 Father   of  our   Lord   Jesus    Christ,  Who   promised   Him 
 too,    to    send   His    own    Angel    before   His   face;    which 
 Angel  was   John,  in  the  spirit  and  power  of  Helias  cry-  S.  Luke 
 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  S.  Mark 
 Jesus,  after  He  had  spoken  unto  the7n,  was  taken  up  into 
 Heaven,  and  sitteth  at  the  right  hand  of  God :  confirming 
 what  is  said  by  the  Prophet,  The  Lord  said  unto  my  Lord,  Ps.  ex.  1. 
 Sit  on  My  right  hand,  until  T  make  Thine  enemies  Thy 
 footstool.  Thus  again  it  is  one  and  the  same  God  and 
 Father,  Who  was  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,  and  of  all  that  therein  is. 
 
 In  course  of  preaching  this  faith,  John  the  Disciple  of  xi. ' 
 the  Lord,  desirous  by  preaching  of  the  Gospel  to  remove  §  1. 
 the  error  which  Cerinthus  had  been  sowing  among  men ;  John 
 
230  By  the  Word  all  tilings  created,  man  saved. 
 
 Book  3.  and  long   before   him  those   who  are  called  Nicolaitans, 
 who   are   an   offshoot   of  the   knowledge   falsely  so   call- 
 ed : — to    confound    them,    and  persuade    men    that   there 
 is    but    one    God   AVho   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  Crea- 
 tor,  and   the    Christ    from   the   higher   ^ons,  who  both 
 remained    impassible,    descending    on   Jesus   the    Son    of 
 the   Creator,   and  glided  back    again  to   his   own    Plero- 
 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  brought 
 very  far   down   below   it,    and   cut    off  from   communion 
 in   the   things    which  are  beyond  sight  and  name : — All 
 such   things,  I    say,  the  Lord^'s  Disciple  desiring  to  cut 
 off,  and   to    establish   in  the   Church  the  rule    of  Truth, 
 viz.,   that    there    is    one    Cod    Almighty,   Who    by    His 
 Word   made   all   things,  both   visible   and  invisible;    in- 
 dicating  also,  that   by  the   Yv^ord  whereby  God  wrought 
 Creation,   in   the   same   also   He    provided    salvation    for 
 the   men   who    are   part   of   Creation : — thus    did   he   be- 
 S.  John    gin   in   that    instruction    which    his    Gospel   contains.   In  J 
 1.1—6.     ^j^^    heginning   was    the    Word,   and    the    Word    was    with   * 
 God,  and  the  Word  was  God  :    tlie    Same   was  in   the   he- 
 ginning   luith    God.     All   things   were  made   hy  Him,   and 
 without  Him  was   nothing   made.     That  which  was  made, 
 was  in    Him   Life,  and  the  Life   was   the   Light   of  m.en ; 
 and   the  Light  shineth  in  darkness  and  the  darkness  com- 
 prehended  it   not.      All   things,    saith   he,   ivere   made    hy 
 Him.     In   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 
 in   their   Pleroma.      For   if    their   Pleroma   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  and  the  Passion,      231 
 
 was  seen  to  be  impossible)^  tlien  tbeir  Pleroma  is  nofj 
 all,  therefore  this  system  so  extensive^  is  not  without 
 it. 
 
 But  John  himself  hath  removed  from  us  all  disputa-  §  2.  * 
 tions,  saying,  He  was  in  the  world,  and  the  world  was  Ib.io,il, 
 made  hy  Him,  and  the  world  knew  Him  not.  He  came 
 imto  His  oiun,  and  His  own  received  Him  not.  Whereas 
 according  to  Marcion  and  the  like  of  him,  neither  was 
 the  World  made  by  Him,  nor  did  He  come  unto  His 
 own,  but  unto  that  which  belonged  to  others.  Again, 
 according  to  some  of  the  Gnostics,  this  world  was  made 
 by  Angels,  and  not  by  the  Word  of  God.  And  accord- 
 ing to  those  again  who  are  of  Yalentinus,  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  Mother,  to 
 be  Lord  and  Framer  of  this  Economy  of  Creation,  he, 
 I  say,  by  whom  they  will  have  this  world  to  be  made : 
 whereas  the  Gospel  expressly  says,  that  by  the  Word, 
 Which  was  in  the  beginning  with  God,  all  things  were 
 made,  which  Word,  it  saith,  was  made  Flesh,  and  dwelt  lb.  14. 
 among  us. 
 
 But  according  to    them   neither  was   the   Word   made     §  3.  ^ 
 flesh,  nor  Christ,  nor  he  who  was  made  out  of  them  all,  camadon 
 the    Saviour.     For  the   Word   and    Christ   they  wiU   not  ^^^rf sp^c^ 
 have  so  much  as  to  have  come  into  this  world :   and  for  of  them 
 the  Saviour,  that  He  neither  was  incarnate,  nor  suffered; 
 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- 
 
232  They  deny  :  S.  John  Baptist  ivitnesses. 
 
 Books,  deed  was  born  of  JosepH  and  Mary,  and  tliat  Christ 
 descended  upon  Him,  the  Clirist  from  tlie  Mglier  ^ons, 
 being   without    flesh   and   incapable    of  sufferings. 
 
 However,  by  no  rule  of  the  Heretics  was  the  Word  of 
 God  made  flesh.  For  should  any  one  examine  the  Rules 
 of  them  all,  he  will  find  that  they  all  bring  in  the  Word  of 
 God  as  without  flesh,  and  incapable  of  suff"ering ;  as  also 
 the  Christ  who  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 
 born  of  Mary.  To  shew  then  that  all  these  are  false  wit- 
 nesses, the  Lord^s  Disciple  saith,  And  the  Wo7xl  ivas  made 
 flesh,  and  dwelt  among  us. 
 §  4.  And  that  we  might  make  no  question  who  the  God  is, 
 whose  Word  was  made  flesh,  he  himself  teaches  us  above, 
 
 _S.  John    saying,   Tliere  ivas  a  man  sent  from   God,  his   name   was 
 
 Their  fa-  ^^^^^^^  •    ^^^   canie  for  ivitness,   to   hear  witness   of  the  Light. 
 
 ble  of       jjg   ^,^,g  ^qI   fjig  Light,   hut   to   hear    ivitness   of  the   Light. 
 
 above  the  John   therefore,  the  Forerunner,   who  witnesses   concern- 
 
 disproven  ing  the  Light,  by  what  God  was  he  sent  ?  of  course  by 
 Him  to  Whom  the  Angel  Gabriel  belongs,  who  also 
 brought  the  glad  tidings  of  His  Birth :  that  God  Who 
 promised  by  the  Prophets  to  send  His  Angel  before  the 
 face  of  His  Son,   and  to  prepare  His  way,  i.   e.,  to   hear 
 
 S.Luke    witness    of  the   Light,    in    the   spirit    and  power    of   Elias. 
 
 1  Kings  And  Helias  again,  of  what  God  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  mtness  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. 
 
 S.  Matth.      For  this  cause  the  Lord  said  that  He  counted  him  more 
 XI.  y. 
 
Christ  made  good  wine  hy  nature,  better  by  miracle.    233 
 
 than  a  Prophet^.     For  all  the  otlier  Propliets  announced  s.  John 
 tJie  coming  of  tlie  paternal  Light,  and  longed  to  be  wor-  Prophet 
 thy  to   see  Him  Whom  they  were  preaching  :   but  John  ^P^  ,,, 
 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  than 
 a  Prophet,   since  Apostles    come  first,   Prophets    second ;  i  Cor. 
 but  all  things  of  one  and  the  same,  God  Himself.  ^^*  ^^* 
 
 For  that  wine  indeed  was  good,  which  by  creation  God     §  5.  - 
 formed  in  the  vineyard,  and  which  was  drunk  in  the  first  ^S*^'^^ 
 
 , .  ,  gifts  of 
 
 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  Woed  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  guests,  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  fruit,  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  Grace  of  Drink : — the  Incomprehensible  by 
 One  who  can  be  comprehended,  and  the  Invisible  by  One 
 who  can  be  seen :  For  He  is  not  without  the  Father,  but 
 abideth  in  His  Bosom.  }\^ 
 
 1.   lo. 
 
 For  no  man,  it  is  said,  hath  seen  God  at  any  time,  ex-     §  q^ 
 cejpt   that   the   Only  begotten   Son  of  God,    Which  is  in  ^/le  J^ho 
 Bosom  of  the  Father,  Me  hath  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 
 
 t  or   "  that    he    had    more    than    a      Prophet's   prerogative." 
 
234      By  mutilating  the  GosiJcls  tUey  witness  to  them. 
 
 Book  3.  tliem  who  love  Him.     From  Wliom  also  Nathanael  learned 
 and  knew  Him  :  to  wliom  the  Lord  Himself  bare  witness, 
 
 S.  John  i.  that  he  is  an  Israelite  indeed,  in  whom  is  no  guile.     The 
 
 lb.' 49.  Israelite  knew  his  own  King_,  and  saith  to  Him,  Rahhij 
 Thou  art  the  Son  of  God,  Thou  art  the  King  of  Israel.  By 
 Him  again  Peter  being  taught,  knew  the  Christ  the  Son 
 
 Isa  xlii.  of  the  living  God  : — of  Him  Who  saith,  Behold  My  Son, 
 the  most  beloved,  in  Whom  I  am  ivell  pleased :  I  will  jput 
 My  spirit  upon  Him,  and  He  luill  declare  judgment  unto 
 the  Gentiles.  He  shall  not  strive,  nor  cry,  neither  shall  any 
 man  hear  His  voice  in  the  streets  :  a  shalcen  reed  shall 
 He  not  hrealc,  and  smoking  flax  shall  He  not  quench,   as 
 
 Ih.  4        lo7ig  as  He  shall  put  forth  His  cause  for  controversy  ;  and 
 
 in  His  name  shall  the  Gejitiles  trust. 
 '-  §  7.         And  these,  observe,  are  the  beginnings  of  the  Gospel : 
 
 One  God  ^Jigreby  is  set  forth  One  God  the  Maker  of  this  uni- 
 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 
 so  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 
 
 Ebionites  these.  Thus  the  Ebionites,  using  only  the  Gospel  which 
 is  according  to  Matthew,  are  even  by  it  convicted  of 
 Marcion  wrong  notions  concerning  the  Lord.  And  Marcion,  while 
 he  mutilates  that  which  is  according  to  Luke,  is  proved 
 a  blasphemer  of  Him  Who  is  the  only  God,  by  those 
 passages  which  are  still  preserved  in  his  wi^itings.  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  Valentinus,  making  very  ample  use  of  the 
 Gospel  according  to  John  to  demonstrate  the  combina- 
 tions they  talk  of,  will  be  from  that  very  Gospel  exposed 
 as  maintaining  nothing  right :  as  we  have  shewn  in  the 
 first  book.     Since  then  our  opponents  bear  testimony  to 
 
Fourfold  form  of  Gospel :  special  characteristics.      235 
 
 us,   in   using   these    Gospels,    our   reasoning  drawn   from 
 them  is  strong  and  correct. 
 
 For   it   is   impossible   that   the    Gospels    should   be   in   §  8.  ^ 
 number    either   more    or    fewer    than    these.      For    since  J^^.^{?^^ 
 
 Christ  s 
 
 there  are  four  regions  of  the  world  wherein  we  are,  and  Gospel, 
 four  principal   winds,  and  the    Church   is   as    seed  sown  the  Che- 
 in    the    whole    earth,    and    the    Gospel    is    the    Churches  whereon 
 pillar  and  ground,   and  the  breath  of  life :    it  is  natural  ^^^^ 
 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    Cherubims,    and  keepeth 
 all   together,    when    He   was    made    manifest    unto    men, 
 gave  us  His  Gospel  in  four  forms,  kept  together  by  one 
 Spieit.     As  David,  imploring  His  Presence,   saith.  Thou  Ps.  Ixxx. 
 that  sittest  tqyon  the  Cherubims,  sheiv  Thyself.     For  indeed 
 the  Cherubim  had  four  faces,  and  their  faces  are  images  5  Trpajfia. 
 of  the  dispensation  ^   of  the  Son  of  God.     For   the  first  '^""^ 
 living  creature,  it    saith,  was    like  a  Lion,    denoting   His  Rev.  iv. 
 real  efficiency.  His  guiding  power.  His  royalty :  and  the 
 second  like  a  Calf,  signifying  His  station  as  a  Sacrificer 
 and  Priest:  and  the  third  having  the  face  of  a  man,  most 
 evidently  depicting  His  Presence  as  Man :  and  the  fourth 
 like  an  eagle  in  flight,    declaring   the    gift  of  the   Spirit 
 flying  down  upon  the  Church. 
 
 Now  then  the  Gospels  are  in  unison  with  these,  upon 
 which  Christ  sitteth.     For  first,  that   according  to   John  S.  John's 
 relates    His   princely  and   efficacious,   and   glorious  birth 
 from  the  Father,  saying.  In  the  beginning  was  the  TFbrc?,  S.  John  i. 
 and   the    Word   was   with    God,  and   the    Word   was    God. 
 And,  All  things  were  made  by  Him,  and  without  Him  was  lb.  3. 
 not  anything  made.     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^  S.  Luke's 
 began   from  Zacharias  the   priest   burning   incense   unto 
 God.     For  now  the  fatted  Calf  was  a  preparing,  about  to 
 be  sacrificed  for  the  finding  of  the  younger  Son. 
 i  The  Translator  gave  fanning  as  an    alternative  rendering.    E. 
 
236  Fourfold  aspect  in  God/s  dealings  of  old. 
 
 Book  3.  Matthew  for  his  part  proclaims  His  Birth  as  a  Man, 
 S.  Matt,  saying,  Tlie  Booh  of  the  generation  of  Jesus  Christ,  the  Son 
 lb.  18.  of  David,  the  Son  of  Abraham:  and,  Noiv  the  birth  of  Je- 
 S.  Mat-  sus  Christ  was  on  this  wise.  This  Gospel  therefore  is  of 
 Go  Jel     human  form  :  wherefore  also  through  the  whole  of  it  the 
 
 character  is  kept  up  of  a  lowly  minded  and  meek  Man. 
 S.Mark's      ^^d  Mark  hath  made  his  beginning  from  the  prophe- 
 Gospel      ^-g  Spirit^  which   cometh    upon    men    from  on  high,  thus 
 S.Mark    Saying,  The  beginning  of  the  Gospel  of  Jesus  Christ... as  it 
 ^'  ^'  ^'      is  written   in   the  Prophet  Esaias  :    impljdng   the   winged 
 
 image    of  the  Gospel.     And  for  this   cause  he  hath  also 
 
 made   his   narrative    concise   and    rapid :    for   this    is   the 
 
 stamp    of  Prophecy. 
 Their  -^^   the   Word   of  God  also  Himself  conversed  with 
 
 counter-    q^q    Patriarchs    before    Moses    according    to    His    divine 
 
 part  in  <=• 
 
 His  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  Gospel. 
 For  the  living  creatures  are  of  four  forms,  of  four  forms 
 also  is  the   Gospel,  and  the   dealing  of  the  Lord.     And 
 
 Four  therefore  four  general  covenants  were  e^iven  unto  man- 
 covenants     .  , 
 
 kind :  the  first,  of  Noe's  deluge,  on  occasion  of  the  Bow : 
 
 and  the  second,  Abraham's,  with  the  sign  of  Circumci- 
 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  Gospel,  and  privily  bring  in   either  more  or 
 
 ^  There  is  a  remarkable  discrepancy  Flood  under  Noe :    and  the  third,  the 
 
 here  between  the  Greek  Fragment,  and  giving  of  the  Law  under  Moses :'  and 
 
 the  Latm  version.     The  latter  runs  as  the  fourth  that  which  renews  man  and 
 
 follows :  "  Four  Testaments  were  given  sums  up  all  things  in  itself,  which  is  by 
 
 to  mankind  :  first,  one  before  the  Flood  the  Gospel,  lifting  up  men,  and  winging 
 
 under  Adam ;  then  the  second,  after  the  them  into  the  Heavenly  Kingdom." 
 
Their  rejection  of  Scrijptiires.      Their  pseudo- Scriptures.  237 
 
 fewer  individual  Gospels  ^,  than  have  been  mentioned :  the 
 former^  that  they  may  have  the  credit  of  discovering  more 
 than  the  truth;  the  latter^  that  they  may  set  at  nought 
 the  dispensations  of  God. 
 
 Thus  Marcion  rejecting  the   whole   Gospel,  nay  rather  Marcion 
 cutting  himself  off"  from  the  Gospel,  glories  just  as  much 
 in  having  the   Gospel.     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  Gospel,  viz.,  that  John's 
 in  it  the  Lord  promised  He   would  send  the    Paraclete;  lose  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  They  re- 
 Paul  received  by  these  same  persons.     For  in  his  Epistle  p^ul  ' 
 to  the  Corinthians,  he  hath  spoken  accurately  of  prophe- 
 tical gifts,  and  recognises  men  and  women  as  prophesy-  l  Cor.  xi. 
 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  Valentinus'    side   again,   being  Valen- 
 past  all  fear,  produce  certain  compositions  of  their  own,  [""3"^^ 
 and  boast  to  have  more  Gospels  than  actually  exist.     For  Gospels 
 indeed   they   have  gone  so  far  in   effrontery,    as   to    call 
 something   which   they   never   wrote  of  old.  The   Gospel 
 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  Gospel  of  Truth. 
 
 1  euayye\iccv  irpScrcoira,  personas  E-    terfeits  of  Gospels :  but  the  saying  is  not 
 vangelii :  it  may  mean  "  marks  "  or  comi-    altogether  congruous. 
 
238  S.  Peter^s  testimonies  to  his  Master. 
 
 Book  3.  However  tliat  tliose  only  are  true  and  trustwortliy^  and 
 tliat  it  is  out  of  tlie  question  there  being  either  more  or 
 fewer  Gospels  than  were  before-mentioned^  we  have  shewn 
 thus  abundantly  and  convincingly.  For  as  God  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  us^  simply  from  their  opening  sen- 
 tences; let  us  proceed  to  the  remaining  Apostles,  and 
 enquire  into  their  doctrine  concerning  God :  then  after- 
 wards let  us  hear  the  discourses  of  our  Lord  Himself. 
 
 Chap.  Peter  therefore,  the  Apostle,  after  the  Lord^s  Resur- 
 rection and  assumption  into  the  Heavens,  desiring  to  fill 
 
 XII. 
 
 r     1 
 
 s.  Peter's  up  the  number  of  the  twelve  Apostles,  and  to  choose  a 
 mony       frcsh  One  instead  of  Judas,  whichsoever  of  those  present 
 Actsi.      might    be    chosen   of   God,    he    said.    Men   and    brethren, 
 need  was  that  this    Scripture  he  fulfilled,  which   the  Holy 
 Ghost  spalce  before  by  the  mouth  of  David  concerning  Ju- 
 das, which  became  guide  to  them  that  iooh  Jesus,  because 
 lb.  20.     ^^^  '^^^  nuTYibered  among  us  :  ^Let  his  hahitation  be  deso- 
 late, and   let   there    be   none   to    dwell   therein/   and,   'His 
 Bishopricli  let  another  talce,' — ordering  the  fulfilment  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.  ii.  15,  ing  the  third  hour  of  the  day)  this  is  what  luas  spohen  of 
 '     *       by   the   Prophet,    It    shall    be    in    the    last    days,    saith    the 
 Lord,  I  will  pour  out   of  My   Spirit  upon   all  flesh,   and 
 they  shall  prophesy.     Thus   God,  Who  had  promised  by 
 the  Prophet  to  send  His   Spirit  upon  mankind,  even  He 
 did  actually  send  Him  :  and  God  is  announced  by  Peter 
 as  having  accomplished  His  own  promise. 
 §  2.         For,  saith  Peter,  Ye  men  of  Israel,  hear  my  words  :  Je- 
 Ib.  22—  gy^g  qJ^  Nazareth,  a  man  approved  of  God   among  you  by 
 miracles  and  wonders  and  signs,  which  God  did  by  Him 
 
S.  Peter  ex-plains  King  DavuVs  projjJiemj.  239 
 
 in  the  midst  of  you,  as  ye  yourselves  "know  : — Him  heing 
 delivered  up  hy  the  determinate  counsel  and  forehnowledge 
 of  God,  ye  have  crucified  and  slain  hy  the  hands  of  wiclced 
 men  :  Whom  God  raised  up,  having  loosed  the  pains  of 
 hell,  because  it  was  not  possible  that  He  should  he  holden 
 of  it.  For  David  saith  of  Him,  I  foresaw  the  Lord  aU 
 luays  hefore  my  face,  for  He  is  on  my  right  hand,  that 
 I  he  not  moved.  Tlierefore  my  heart  was  glad,  and  my 
 tongue  rejoiced,  moreover  also  my  flesh  shall  rest  in  hope. 
 Because  Thou  wilt  not  leave  my  soul  in  hell,  nor  suffer 
 Thine  Holy  One  to  see  corruption.  Next  lie  speaks  to 
 tliem  confidentlj  of  the  Patriarch  David,  that  he  is  dead  lb.  29. 
 and  buried,  and  his  sepulchre  is  with  tliem  unto  this  day. 
 But  heing,  saith  he,  a  Prophet,  and  hnowing  .that  God  had  lb.  30- 
 sworn  to  him  with  an  oath,  that  of  the  fruit  of  his  body 
 one  should  sit  on  his  throne ;  he  foreseeing  spaJce  of  the 
 Pesurrection  of  Christ,  that  He  was  not  left  in  hell,  nei- 
 ther did  His  flesh  see  corruption.  This  Jesus,  saith  he, 
 God  hath  raised  up.  Whose  ivitnesses  we  all  are:  Wlio  be- 
 ing hy  the  right  hand,  of  God  exalted,  receiving  from  the 
 Father  the  promise  of  the  Holy  Ghost,  hath  poured  out 
 this  gift,  which  ye  now  see  and  hear.  For  David  ascend- 
 ed not  into  the  Heavens;  hut  he  saith  himself.  The  Lord 
 said  unto  my  Lord,  Sit  on  my  right  hand,  until  L  mahe 
 thine  enemies  the  footstool  of  thy  feet.  Therefore  let  the 
 ivhole  house  of  Israel  know  assuredly,  that  God  hath  made 
 Him  both  Lord  and  Christ,  even  this  Jesus  Whom  ye  have 
 crucified.  When  therefore  the  multitudes  had  said.  What  Ib.37, 
 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  the 
 Holy  Ghost. 
 
 Thus  no  other  God,  nor  any  other  Pleroma  did  the 
 Apostles  proclaim,  nor  one  Christ  to  have  suffered  and 
 risen  again,  while  another  raised  him  up  and  remained 
 impassive;  but  one  and  the  same  God  and  Saviour  and 
 Christ  Jesus,  Who  was  raised  from  the  dead :  and  the 
 Faith  which  is  in  Him.  they  used  to  preach  to  those  who 
 
240  S,  Peter's  testimony  to  his  Master. 
 
 Book  3.  believed  not  in  the  Son  of  God,  and  to  instruct  tliem  out 
 of  tlie  Prophets,  that  the  Christ  Whom  God  promised  He 
 would  send.  He  hath  sent,  even  Jesus,  Whom  they  cru- 
 cified^ and  God  raised  up. 
 §  3.  Again,  when  Peter  together  with  John  had   seen  him 
 
 ot  die  ^^^  ^^^  ^^^®  from  his  birth  sitting  before  the  gate  of 
 Lame  f]^Q  Temple  which  is  called  Beautiful,  and  asking  an  alms, 
 healed      he  Said  uuto  him.  Silver  and  qold  have  I  none,  hut  such 
 
 Acts  iii  2  . 
 
 lb.  6. '  '  as  I  have,  that  give  I  thee ;  In  the  Name  of  Jesus  Christ 
 lb.  7, 8.  of  Nazareth  rise  up  and  walk.  And  immediately  his  feet 
 and  ancle  hones  were  strengthened,  and  he  walked,  and 
 entered  with  them  into  the  Temple,  walking,  and  leap- 
 ing, and  praising  God.  And  the  whole  multitude  be- 
 ing gathered,  unto  them  because  of  the  unexpected  deed, 
 lb.  12—  Peter  saith  unto  them.  Ye  men  of  Israel,  why  marvel  ye 
 at  this  ?  and  ivhy  look  ye  upon  ns,  as  though  hy  our  own 
 power  ive  had  made  this  man  walk?  The  God  of  Abra- 
 ham, God  of  Isaac  and  God  of  Jacob,  The  God  of  our 
 Fathers,  hath  glorified  His  Son,  Wliom  ye  for  your  part 
 gave  up  to  judgment,  and  denied  Him  before  Pilate,  vjhen 
 he  ivished  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  Prince  of  Life ;  Wliom  God  raised 
 from  the  dead :  whereof  ive  are  luitnesses.  And  His  Name, 
 hy  faith  in  His  Name,  hath  strengthened,  this  man  whom 
 ye  see  and  know,  and  the  faith  ivhich  is  by  Him,  hath 
 given  him  soundness  before  you  all.  And  now,  brethren, 
 I  know  that  through  ignorance  ye  did  amiss.  But  v'hat 
 things  God  foretold  by  the  mouth  of  all  the  Prophets,  that 
 His  Christ  should  suffer.  He  hath  fulfilled.  Repent  there- 
 fore and  he  converted,  that  your  sins  may  be  blotted  out, 
 and  times  of  refreshing  come  from  the  presence  of  the 
 Lord,  and  He  send  Jesus  Christ  Who  is  prepared  for  you; 
 Whom  the  Heaven  must  receive  tmtil  the  time  of  the 
 disptensation  of  all  things,  which  God  spake  by  His  holy 
 Prophets.  As  to  Moses,  he  saith  unto  our  Fathers,  That 
 a  Prophet  shall  the  Lord  your  God  raise  up  to  you  of 
 your   brethren,   even    as   me ;    Him   shall    ye    hear  in    all 
 
S.  Peter's  Preaching  God  the  Sun,  Jesus  Christ.       2-41 
 
 things  whatever  He  shall  have  sijohen  unto  you.  And  it 
 shall  he  that  every  soul  which  tvlll  not  hear  that  Projphet, 
 shall  'perish  from  among  the  people.  And  all  from  Samuel 
 and  onivards,  as  many  as  have  spohen,  have  also  announced 
 these  days.  Ye  are  sons  of  the  prophets,  and  of  the  cove- 
 nant  tvhlch  God  ordered  with  our  fathers,  saying  to  Abra- 
 ham, And  in  thy  seed  shall  all  tribes  of  the  earth  he 
 blessed.  To  you  first,  God  raising  up  Ills  Son,  sent  Him 
 blessing  you,  that  every  one  may  convert  himself  from  his 
 iniquities. 
 
 Yery  plain  is  tlie  preaching,  wliicli  Peter  with  John 
 was  preaching  nnto  them,  declaring  the  good  tidings  of 
 the  promise  which  God  made  unto  the  Fathers,  how  it 
 was  fulfilled  by  Jesus ;  not  announcing  another  God,  but 
 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  out,  lb.  iv.  2. 
 that  whatever  things  the  Prophets  announced  concern- 
 ing the  sufferings  of  Christ,  those  God  hath  fulfilled. 
 
 Wherefore,  when  the  chief  Priests  had  again  assembled,  §  4. 
 Peter  said  boldly  to  them.  Ye  rulers  of  the  people,  and  lb.  8—12. 
 elders  of  Israel,  if  we  are  to-day  called  to  account  by  you 
 of  the  benefit  done  to  the  impotent  man,  whereby  this  man 
 ivas  saved :  be  it  hioivn  to  you  all,  and  to  all  the  people 
 of  Israel,  that  in  the  Name  of  Jesus  Christ  of  Nazareth, 
 Whom  ye  crucified.  Whom  God  raised  from  the  dead — by 
 Illm  doth  this  man  stand  before  you  whole.  This  is  tlie 
 stone  despised  by  you  builders,  which  is  made  the  head  of 
 the  corner.  And  there  is  no  other  Name  under  Heaven 
 ivJtlch  is  given  unto  men  ivhereby  tue  must  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,  ^o^* 
 saith  the  Scripture,  the   man   was    above  forty   years    old, 
 on  ivhom  the  miracle  of  healing  ivas   shewed)  and   by  the 
 
242  The  witness  of  the  Primitive  ChurcJi. 
 
 Books,  doctrine  of  tlie  Apostles  and  exposition  of  the  Prophets, 
 tlie  High.  Priests  released  Peter  and  John,  and  they  hav- 
 ing' returned  to  the  rest  their  fellow- apostles  and  disci- 
 ples of  the  Lord,  i.  e.,  to  the  Church,  and  having  rela- 
 ted what  had  happened,  and  how  they  had  dealt  boldly 
 in  the  Name   of  Jesus  ;    The  whole   Church,  it  saith,  on 
 
 Actsiv.  hearing  it,  lifted  up  their  voice  to  God  ivith  one  accord, 
 and  said,  Lord,  Thou  art  God  Who  madest  Heaven  and 
 earth  and  the  sea  and  all  that  in  them  is,  Wlio  by  the 
 Holy  Spirit,  by  the  mouth  of  David  our  father,  Thy  ser- 
 vant, hast  said.  Why  did  the  heathen  rage,  and  the  peo- 
 ple imagine  vain  things  ?  The  Kings  of  the  earth  stood 
 by,  and  tlie  Princes  were  gathered  in  one  against  the  Lord 
 and  against  His  Christ.  For  of  a  truth  in  this  city  came 
 together  against  Thy  Holy  Son  Jesus  Whom  Thou  anoin- 
 tedst,  Herod  and  Pontius  Pilate,  ivith  the  Gentiles  and 
 the  peoples  of  Israel,  to  do  ivhatsoever  Thy  Hand  and  Thy 
 Counsel  had  determined  before  to  be  done. 
 
 Their  tes-      These  are  the  voices   of  that  Church,  from  which  the 
 
 the  ^  whole  Church  had  its  beginning :  these  are  the  words  of 
 the  Mother  City,  of  the  citizens  of  the  New  Testament : 
 
 voice 
 
 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  after  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.  31.  beard  by  the  Maker  of  all,  even  God.  For  the  place,  it 
 saith,  ivas  shahen  where  they  luere  assembled,  and  they 
 were  all  filled  with  the  Holy  Ghost,  and  spalie  the  ivord 
 of  God   ivith    boldness  to  every  one  that   was  willing   to 
 
 lb.  34.  believe.  For  with  great  power,  saith  he,  gave  the  Apos- 
 tles witness   of  the  resurrection    of  the  Lord   Jesus,  saying 
 
 ™  TTfido/xfuwu,  assenthtnt.  Tlie  Trans-     tive  renderings.     E. 
 lator  gave  believe  and  regard  as  alterna- 
 
Unreason  of  fantasy  that  Ajjostles  taugJd  not  ivhole  Truth.  243 
 
 unto  tliem_,  The  God  of  our  Fathers  hath  raised  u^  Jesus  lb.  v. 
 whom   you   tooh   and    hilled    hy    hanging   Him   on   a   tree,  ^^~^^* 
 Him   hath  God  raised  up   to  he  a  Frince  and  a  Saviour, 
 hy  His  glory,  to  give  repentance  to  Israel  and  forgiveness 
 of  sins :   and  we   in  Him   are   witnesses  of  these  sayings, 
 and    [so    is]    the   Holy   Ghost,   Which    God   hath  given   to 
 them  that   helieve  Him.     Also  in  every  day,  saith.  lie,  in  lb.  42. 
 the  Temi^le  and  in  the  house,  they  ceased  not  teaching  and 
 preaching    the   good   tidings   of  Christ   Jesus,   the    Son   of 
 God.     For   tliis   was    the    acknowledgment   of   salvation, 
 whicL.  makes  those  perfect  towards   God,  who  recognize 
 the  coming  of  His  Son. 
 
 But  since  some  of  them  shamelessly  say.  The  Apostles     §  6. 
 acting    as   heralds  among  the  Jews  could   not  announce  Pgo^^r^ 
 to  them  another  God,  besides  Him  Whom  they  had  be-  *^^  ^^^- 
 
 Tnent 
 
 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  from  them;  nay,  nor 
 from  the  Lord,  long  before :  for  they  say  that  He  too 
 spake  in  the  same  way.  Neither  do  these  therefore 
 themselves  know  the  truth,  but  their  notion  concerning 
 God  being  such  as  it  was,  they  had  received  the  doctrine, 
 according  as  they  could  hear  it.  By  this  way  of  talking, 
 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  announ- 
 ced as  Christ  the  Son  of  God,  their  own  King  for  ever. 
 You  see  that  they  could  not  be  speaking  to  them  ac- 
 cording to  their  old  opinion.  For  they  who  to  their  face 
 said  that  they  were  slayers  of  the  Lord,  much  more 
 would   they  confidently  announce  to  them  as  to  others, 
 
 R  2 
 
244  ApoMes  tail  gilt  Tniil.     Cornelius. 
 
 Book 3.  that  Father  wlio  is  above  tlie  Creator;  not  suitmg  eacH 
 man^s  thought :  and  the  sin  was  much  less^  since  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  Gods  were  not  Gods,  but  idols  of 
 Daemons :  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 
 ^stimony  Cgesarea  to  the  Centurion  Cornelius,  and  to  the  Gentiles 
 to  Corne-  ^yIio  were   with   him,   to  whom   the    Word   of   God   was 
 
 llUS  IS  .  ^ 
 
 against  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   Corne- 
 
 Acts  X.  lius^  it  saith,  was  devout,  and  fearing  God  ivith  all  his 
 house  J  and  doing  tnariy  almsdeeds  among  the  people,  and 
 praying  to  God  always.  He  saw  therefore,  about  the  ninth 
 hour  of  the  day,  an  Angel  of  God  coming  in  to  him,  and 
 
 lb.  4, 5.  sayiyig.  Thine  alms  have  come  np  for  a  memorial  before 
 God  :  ivherefore  send  to  Simon,  who  is  called  Peter :  Peter 
 having  se^n  the  revelation  where  the  heavenly  Voice  said 
 
 lb.  15.  unto  him,  What  God  hath  cleansed,  that  call  not  tliou 
 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 
 
 lb.  34,  worshipped.  To  whom  Peter  coming  said.  Of  a  truth  I 
 perceive  that  God  is  no  respecter  of  persons,  hut  in  every 
 nation  he  that  feareth  Him  and  xvorheth  righteousness  is 
 accepted  of  Him.  Evidently  signifying  that  the  God 
 Whom  Cornelius  used   to   fear  before,  concerning  Whom 
 
 35. 
 
S.  Peter  ineaclied  Christ  the  Son  of  God.  245 
 
 lie  was  instructed  by  the  Law  and  tlie  Propliets,  for 
 Wliose  sake  also  lie  used  to  do  his  alms,  He  is  God  of 
 a  truth.  But  the  knowledge  of  the  Son  was  wanting 
 unto  him. 
 
 Wherefore  he  added,    You  know  what  word  tooh  place  Acts  x. 
 
 -'-  07 A^O 
 
 throughout  all  Judea,  how  heginning  from  Galilee  after  the 
 Baptism  which  John  preached; — concerning  Jesus  of  Naza- 
 reth, hoiv  God  anointed  Him  ivith  the  Holy  Ghost  and  with 
 jjoiuer :  He  went  about  doing  good,  and  healing  all  that 
 ivere  oppressed  of  the  Devil,  for  God  was  tvith  Him.  And 
 ive  are  ivitnesses  of  all  things  which  He  did,  both  in  the 
 la7id  of  the  Jeivs  and  in  Jerusalem :  Wliom  they  slew, 
 hangiyig  Him  on  a  tree.  Him  God  raised  up  the  third 
 day,  and  gave  Him  to  be  made  manifest,  not  to  all  the 
 people,  but  to  us  witnesses  chosen  before  of  God,  ivho  did 
 both  eat  and,  drinh  ivith  Him  after  His  rising  from  the 
 dead.  And  He  commanded  tts  to  preach  to  the  people, 
 and  to  testify,  that  it  is  He  which  was  predestined  of  God 
 to  be  Judge  of  quich  and  dead.  To  Him  all  the  Pro- 
 phets give  witness,  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  God:  they  were 
 not  introducing  another  God.  For  had  Peter  been  aware 
 of  anything  of  that  kind,  he  would  have  freely  preach- 
 ed to  the  Gentiles,  that  the  God  of  the  Jews  is  one, 
 of  the  Christians  another.  And  they  of  course,  in  alarm 
 at  the  vision  of  the  Angel,  would  have  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  Judge  of  quick  and  dead, 
 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  same 
 Who  being  anointed  with  the  Holy  Ghost,  is  called  Je- 
 sus Christ.  And  this  same  is  born  of  Mary,  as  the  tes- 
 timony of  Peter  imports.     Could   it  be,    that   Peter  had 
 
246      8.  Phili^y  p'eaclial  One  God  and  Christ  His  So7i. 
 
 Books,  not  yet  perfect  knowledge  at  tliat  time,,  but  tliat  after- 
 wards it  was-  discovered  by  these  men?  Peter  tlien  ac- 
 cording to  tbese  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.  But  this  surely  is  ridiculous  :  and  these  are 
 convicted  of  being  scholars,  not  of  the  Apostles,  but  of 
 their  own  evil  way  of  thinking.  And  for  this  cause 
 their  opinions  are  various,  each  of  them  receiving  the 
 error  as  he  was  capable  of  it.  Whereas  the  Church 
 through  the  whole  world  having  its  beginning  firm  from 
 the  Apostles,  perseveres  in  one  and  the  same  view  con- 
 cerning God  and  His  Son. 
 §8.         And  Philip  again  to  the  Eunuch  of  the  Queen  of  the 
 
 testimony  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  said, 
 
 Isa. liii.  As  a  sheep  for  a  victim  lie  tvas  led;  as  a  Lamh  without 
 voice  hefore  its  shearer ,  so  opened  He  ^not  His  Mouth.     But 
 
 lb.  8.  His  Birth  luho  shall  declare?  fm-  His  Life  shall  he  talcen 
 from  the  Earth : — that  He  is  Jesus,  and  that  in  Him  the 
 Scripture  is  accomplished,  as  the  Eunuch  himself  being 
 persuaded,   and  forthwith  begging  to  be  baptized,   said, 
 
 Actsviii,  J  believe  that  Jesus    Christ  is  the   Son  of  God.     And  he 
 
 87 
 
 had  a  mission  to  the  regions  of  Ethiopia,  to  preach  that 
 which  he  believed:  first  that  there  is  one  God,  He  Whom 
 the   Prophets  proclaim  :   next  that  His   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  Ananias  to  him,  and  that  he   had  re- 
 lb.  ix.      covered  his  sight,    and  was    baptized;  in  the  synagogues, 
 we  read,  at  Damascus,  preached  Jesus   tvith   all  freedom, 
 Eph.iii.    that  This  is  the  Christ  the  Son  of  God.     This  is  the  mys- 
 tery, which  he   saith  was  made   hnown  to  him  by  revela- 
 
S.  Paul's  preacldng  at  Athens,  2ii*7 
 
 tion,  Tliat  He  Who  snffered  under  Pontius  Pilate^  He  is 
 Lord  of  all^  and  King,  and  God,  and  Judge,  receiving 
 power  from  Him  Who  is  Grod  of  all,  because  He  was 
 made  subject  unto  death,  even  the  death  of  the  Cross.  Phil.  ii. 
 
 And  to  sliew  tliat  this  is  true,  lie  preaching  the  Gos-  s.  Paul's 
 pel  to  the  Athenians  in  Areopagus  (where,  no  Jews  be-  ^'  -^^^^^s 
 ing  at  hand,  he  might  have  preached  the  true  God  with 
 confidence)  said  unto  them,  God  Who  made  the  world  and  Acts  xvii. 
 all  things  that  are  therein,  He  being  Lord  of  Heaven  and 
 Earth  dwelleth  not  in  temples  made  with  hands,  nor  is 
 tended  ^  by  men's  hands,  as  though  needing  anything,  where-  ^  tracta- 
 as  it  ivas  He  WJio  gave  all  things  life  and  breath,  and 
 made  all  things  :  Who  made  of  one  blood  the  whole  race  of 
 man  to  dwell  uj^on  the  face  of  the  whole  earth,  assigning 
 before  the  times  according  to  the  settlement  of  their  habitat 
 tion;  to  seek  that  which  is  divine,  if  in  any  way  they  may 
 be  able  to  handle  it  or  to  find  it,  though  in  fact  it  be  not 
 far  from  every  one  of  ws,  for  in  Him  we  live  and  move 
 and  are,  even  as  certain  among  you  have  said.  For  we  are 
 also  His  offspring.  Forasmuch  then  as  we  are  God's  off- 
 spring, we  ought  not  to  thhik  that  the  Godhead  is  like  unto 
 gold  or  silver  or  stone,  fashioned  by  art  or  fancy  of  man, 
 God  theixfore  looking  doivn  upon  the  times  of  ignorance^ 
 now  hath  commanded  all  men  every  ivhere  to  repent  to- 
 wards Him,  because  He  hath  appointed  a  day  for  the  world 
 to  be  judged  in  righteousness,  by  the  'inan  Jesus,  in  Whom 
 He  hath  established  faith  by  raising  Him  from  the  dead. 
 
 Now    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  man  to    dwell 
 on   all   the   earth,   as   Moses   also    saith,    When   the   most  Deut. 
 High  divided  the  nations,  when  He  dispersed  the  sons  of    '   '  ' 
 Adam,  He  set  the  bounds  of  the  nations  according  to   the 
 number  of  the  Angels  of  God :  but  the  people  which  be- 
 lieve God,  he    says,  are   no   longer   under   the   power   of 
 Angels,   but  under  the  Lord.     For   His  people   Jacob   is  lb.  9. 
 made   the   Lord's  portion,   Israel   the  line   of  His  inherit- 
 ance. 
 
248  8.  PauVs  witness  at  Lijstra,  S.  StejjJien^s  to  the  Sanhedrim, 
 
 Book  3,       And   again,    Paul   being    witli    Barnabas    at   Lystra   in 
 at  Lystra  Lycia,  and  having  caused  one  lame  from  the  birth  in  the 
 Name  of  our  Lord  Jesus  Christ  to  walk,  and  the  multi- 
 tude wanting  to  honour  them  as  Gods,  for  the  wonderful 
 Acts  xiv.  deed,  he  saith  to  them.  We  are  men  like  unto  you,  loreach- 
 ^*~  ^*     ing  unto  you  God,  that  ye  may  turn  from  these  vahi  idols 
 to  the  living  God,  Who  made  Heaven  and  Earth,  the  sea, 
 and  all  things  that  are  in  them.  Who  in  times  fast  jpermit- 
 ted  all  nations  to  depart  along  their  own  ivays ;    although 
 He  left  not  Himself  ivithout  witness,  doing  good,  giving  you 
 rain  from  Heaven  and  fruitful  seasons,  filling  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  summarily,   what  is   expressed 
 in   many   ways ;    do    thou   also    with   patience    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 
 f,;.geY^_ '  Apostles  first  Deacon,  who  also  first  of  all  men  followed 
 dence       fj^  the  track  of  our  Lord^s    martyi'dom,  being  first    slain 
 for    confessing    Christ,    speaking    confidently    among   the 
 lb.  vii.      people,  and  teaching  them,  as  follows;   The  God  of  glory 
 li).  3.       appeared  unto    our  father   Abraham,   and  said   unto    him, 
 Go    out  from  thy  Land,  and  from   thy  hindred,  and  come 
 lb.  4-8.    into  a  land  which  I  will  shew  unto  thee ;  and  He  removed 
 him  into   this   land  which  ye  also  noiv  inhabit,   and  gave 
 him  not   a  foot's  breadth  of  inheritance  in  it;  but  promised 
 to  give  it  him  for  a  possession,  and  to  his  seed  after  him. 
 And   God  spake  to  him  thus;  that  his  seed  should  be  so- 
 journing in   a   strange  land,    and   should  be    brought   into 
 slavery,    and  vexed  400  years;  and  the  nation  which  they 
 shall  serve  luill  I  judge,   saith  the  Lord ;   and   afterwards 
 they  shall  go   out,  and  shall  serve  Me  in  this  place.     And 
 
All  preacli  One  God.  249 
 
 He  gave  Mm  the  Covenant  of  Girciimcis{o7i,  and  so  he  be- 
 gat Isaac.  And  the  rest  of  Ms  words  too  proclaim  tlie 
 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    God,  Who    removed   Abraham,   Who  of  the 
 made  him  the  promise  of  inheritance.  Who  gave  him  in  ^-^^  holy 
 due  time  the  testament  of  Circumcision,  Who  called  out  ^^Jo^J^^ 
 of  Egypt  his  seed,  preserved  evidently  by  means  of  cir- 
 cumcision,  (for  He   gave   it  for   a    sign,  that  they  might 
 be    unlike   the    Egyptians) ; — Him    to    be   the   Maker    of 
 all,  Him  the  Father  of  our  Lord  Jesus   Christ,  Him  the 
 God  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  luei-e   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  f^^^  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  questions,  thinks  that  one  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  concerning  all  who  are  of  unsound   opinions,  dis-     §  12. 
 
250  Cause  of  their  errors.     Tlteir  hiaspliemies. 
 
 Book  3.  turbed  by  tlie  Law  so  given  as  tliey  find  it  in  Moses, 
 and  deeming  it  unlike  and  contrary  to  tlie  doctrine  of 
 tlie  Gospel,  we  shall  find  tliat  tliey  have  not  betaken 
 tliemselves  to  searching  out  tlie  causes  of  tlie  difi"erence 
 of  tlie  two  Testaments.  Abandoned  therefore  by  the 
 Father^s  Love,  and  puffed  up  by  Satan,  and  having  be- 
 come converts  to  the  teaching  of  Simon  Magus,  they 
 have  fallen  away  in  their  views  from  Him  Who  is  God, 
 and  have  imagined  themselves  to  have  discovered  more 
 than  the  Apostles,  while  they  are  devising  another  God. 
 And  the  Apostles,  they  say,  while  they  preached  the 
 Gospel,  had  yet  the  same  ideas  with  the  Jews ;  but  they 
 are  more  genuine  and  wiser  than  the  Apostles.  And 
 Some  hence  Marcion  and  his  party  have  set  themselves  to 
 the  Scrip-  mutilate  the  Scriptures ;  some  portions  of  them  they  re- 
 fuse altogether  to  acknowledge,  and  the  Gospel  accord- 
 ing to  Luke,  and  Paul's  Epistles,  they  curtail,  and  say 
 that  those  portions  only,  which  they  have  themselves 
 abridged,  are  genuine.  But  we,  by  God's  permission, 
 will  refute  them  in  another  treatise,  even  from  those 
 which   are  still   retained   among  them. 
 
 But  all  the  rest  of  those  who  are  pufi'ed  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 
 far  as  they  say  that  there  are  naturally  two  Gods,  far 
 apart  from  each  other,  the  one  good  and  the  other 
 Others  bad;  whereas  these  Yalentinians,  though  they  manage 
 blasphe-  their  terms  more  creditably,  styling  Him  Who  is  the 
 ^°^^  Maker  both  Father  and  Lord  and  God,  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  imitating  his  Master  perfected :  the  Martyrs  too.  251 
 
 of  tlie  Scriptures_,  and  of  God^s  (Economy.  We^  in  wliat 
 is  to  come  next  in  order^  will  state  both  tlie  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  pji^^  fol- 
 teaching  were   perfected,  on  account  of  which  also   they  ^^^d  his 
 were  summoned  to  Him  That  is  perfect ; — Stephen  also,  teaching 
 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    heavens   opened,  and   the    Son    o/Actsvii. 
 Man  standing  on   tlie  right   hand   of  God.     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    this    sin    to    their  lb.  60. 
 charge. 
 
 Thus  were  they  made  perfect,  who  knew  but  one  and  Apostles 
 the  same  God,  present  with  mankind  in  various  dispen-  One  God 
 sations  from  the  beginning  to  the  end :  as  saith  the  perfected 
 Prophet  Hosea;  I  fulfilled  visions  and  hy  means  of  /7ie  Hos.  xii. 
 Prophets  I  have  been  likened. 
 
 Those  then  who  gave  up  their  souls  even  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  Greeks :  to  the  Jews,  that 
 that  Jesus,  Whom  they  crucified  is  Son  of  God,  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  God, 
 "Who  made  all  things,  and  His  Son  Jesus  Cheist. 
 
 But  this  is  shewn  more  clearly  by  the  Letter  of  the  §  14. 
 Apostles,  which  they  sent  neither  to  the  Jews  nor  to  ^fhe  ^^ 
 the  Greeks,  but  to  those  of  the  Gentiles  which  believed  Council 
 
252  Council  of  Jerusalem. 
 
 Book  3.  in  Christ,  confirming  their  faith.     For  when  certain  had 
 of  Jeru-    come  down  from  Judea  to  Antioch, — in  which  town  also 
 Acts  xi.    first  of  all  the  disciples  of  the  Lord  were  called   Chris- 
 tians,  according  to  the   faith  which  they  had  in   Christ, 
 and  were  persuading  those  who  had  believed  in  the  Lord 
 to  be  circumcised,  and  to  practise  whatever  else  pertain- 
 ed to  the  keeping  of  the  Law ; — and  when  Paul  and  Bar- 
 nabas had  gone  up  to  Jerusalem   to  the    other   Apostles 
 on  account  of  this  question,  and  the   whole  Church   had 
 lb.  XV,    assembled    together,    Peter    said    unto    them^    Men    and 
 ^~~^^'      brethren  J  ye   know  that   of  ancient   days    God   made   choice 
 among  you,  that  hy  my  mouth  the  Gentiles  should  hear  the 
 word  of  the   GosjJel  and   believe;    and   God   Who  seeth  the 
 heart  hare  them   witness,  giving   them  the   Holy   Ghost,   as 
 also    to   us,   and  jy^^t   no   differeyice    between   us   and   them, 
 purifying  their  hearts  by  faith.     Noio   therefore  why  temrpt 
 ye  God,  to  put  a  yoke  upon  the  nech  of  the  disciples,  which 
 neither  our  fathers  nor  we  ivere  able  to  bear  ?     But  by  the 
 grace  of  our  Lord  Jesus  Christ  we  believe  tliat  we  may  be 
 lb.  saved,  even  as   they.     After  whom  James   said,   Mem  and 
 
 brethren,  Simon  hath  related,  how  God  hath  devised  to 
 receive  from  among  the  Gentiles  a  people  unto  His  Oivn 
 Name.  And  so  the  discourses  of  the  Frophets  agree,  as  it 
 is  written.  After  this  I  will  return  and  build  again  the 
 tabernacle  of  David  which  is  fallen  and  will  build  his 
 shattered  places,  and  raise  it  up  ;  that  the  residue  of  men 
 may  seek  the  Lord,  cmd  all  the  nations,  upon  ivhom  My 
 Name  is  called,  saith  the  Lord  doing  these  things.  Known 
 from  everlasting  unto  God  is  His  work :  wherefore  I  for 
 my  part  judge  that  those  be  not  disturbed,  who  from  the 
 Gentiles  turn  themselves  unto  God :  but  they  must  be  in- 
 structed to  abstain  from  vanities  of  idols,  and  from  for- 
 nication and  from  blood :  and  that  whatsoever  they  like 
 not   done   to    themselves,   let   them   not   do   to   others. 
 
 And  after  these  sayings,  and  a  general  agreement,  they 
 
 Ilj-  wrote  to  them  as  follows ;    The  Apostles  and  brethren  who 
 
 are  Elders,  to  the  brethren  of  the  Gentiles  who  are  in  An- 
 
 tioch  and  Syria  and  Cilicia,  health :  Inasmuch  as  we  have 
 
All  taught  One  God.     8.  Peter  taught  hy  vision.        253 
 
 heard,  that  certain  going  out  from  us  have  troubled  you 
 with  words,  destroying  your  soids ;  ivhom  we  commanded 
 not : — saying,  Be  ye  circumcised  and  keep  the  Lavj  : — it 
 seemed  good  to  us,  assembling  together,  to  send  chosen  men 
 unto  you  with  our  very  beloved  Barnabas  and  Paid,  men 
 who  have  given  up  their  own  life  for  the  Name  of  our  Lord 
 Jesus  Christ.  We  have  sent  therefore  Judas  and  Silas,  tell- 
 ing them  also  by  word  of  mouth  our  sentence.  For  it  hath 
 pleased  the  Holy  Ghost,  and  to  us,  to  lay  upon  you  no 
 further  burthen  than  these  things,  which  are  necessary,  that 
 ye  abstain  from  meats  offered  to  idols  and  from  blood, 
 and  fornication  :  and  what  ye  luould  not  have  done  to  you, 
 do  ye  not  to  others  :  from  ivhich  if  ye  keep  yourselves,  ye 
 shall  do  well,  walking  in  the   Holy  Ghost. 
 
 From  all  these  places  tlien  it  is  evident,  that  tliey 
 were  not  teaching  the  being  of  another  Father,,  but 
 were  giving  the  New  Testament  of  liberty  to  such  as  in 
 a  new  way  believed  in  God  by  the  Holy  Ghost.  Them- 
 selves also  by  their  inquiry,  whether  the  disciples  ought 
 still  to  be  circumcised  or  no  ?  proved  clearly  that  they 
 had  not  had  any  other  God  in  their  minds. 
 
 Moreover  they  would  not  have  had  such  fear  concern-    §   15. 
 
 ing  the  first  Testament,  as    to  be    unwilling  even  to  eat  p^fg^ 
 
 with  the  Gentiles.     For  even  Peter,   thoug-h  sent  to    in- 5f  ^*^  v 
 
 '  °  Cornehui 
 
 struct  them,  and  terrified  by  such  a  vision,  yet  spake  to 
 them  with  much  fear,  saying,   Ye  yourselves  know   that  it  lb.  x. 
 is  not  dutiful  for  a    man    that   is   a  Jew    to  join   himself,  "  ' 
 or  to  keep  company  ivith  a  stranger.     But  to  me  God  hath 
 shewed,  not  to  ccdl   any  man    common    or   unclean;    where- 
 fore I  came  if ithout  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   heard 
 them   prophesying    while    the    Holy    Ghost    rested    upon 
 them.     And  therefore  he   said.  Can   any  man  forbid  tua- ih.  47, 
 ter,   that   these   should  not  be  baptized,  which  have  received 
 the  Holy   Ghost  as  well  as  ive  ?     Whereby  while  he  sat- 
 isfies his  companions,  he  also  signifies,  that  had  not  the 
 
254  TIlg  very  clmf  Apostles  hieiv  One  God. 
 
 Book  3.  Holy  Spirit  rested  upon  them,   tliere  wanted  not  one  to 
 
 keep  tliem  back  from  Baptism. 
 S.  James       Jamos    too    and    tlie   Apostles    wliicli   were    with   him, 
 
 and  other  ,  ^  ^  ^  ^    ^ 
 
 Apostles    while  they  permitted   the    Gentiles  to    act   freely,  giving 
 selves       US  ovor  to  the  Spirit   of  God,  did  themselves  persist   in 
 Jews^^     the  old  observances,  acknowledging   the    same   God.     So 
 that  even  Peter  with    others,  fearing   lest   he  should   be 
 blamed  by  them,   though  before   he  ate  with   the  Gen- 
 tiles,   because    of  the   Vision,    and    of  the    Spirit   which 
 Gal.  ii.     liad  rested  on  them  : — yet  on  certain  coming  from  James, 
 he  separated  himself,  and   did  not   eat  with  them.     And 
 lb.  13.      the  very  same  thing,  Paul  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  given 
 
 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. 
 Chap.        But  as  for  those  who   say,  that  Paul  alone  knew   the 
 ^  I  '    Truth,    to    whom    hy    Revelation    the    Mystery    was    Qnacle 
 £ph,  iii.    hioivn,  let  them  be  refuted  by  Paul   himself,  where  he 
 (ial.  ii.  8.  says,  that  one  and  the  same  God  ivroiight  for  Peter  unto 
 the  Apostleship    of  the    Circumcision,    and   for   himself  to- 
 kne^^^"^    "W^arcZs  the   Gentiles.     Peter  therefore   was  the  Apostle  of 
 ^^"aily     the  same   God  as    Paul;    and  Whom   Peter  preached  in 
 Paul  *     the    Circumcision    as    God,    and   the    Son    of  God,    Him 
 Paul   also    preached   unto    the    Gentiles.      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, 
 Rom.  X.    jIq^ij  beautiful  are  the  feet  of  them  who  preach  glad   tid- 
 ings of  good  things,  ivJio  preach  tlie  Gospel  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's  own  testimony.     S.  Paul's.  255 
 
 Corintliians,  after  making  mention   of  all  who   saw   God 
 after  His  Resurrection  lie  concludes^  But  luhether  it  were  i  Cor. 
 I  or  they,   so   we  jpreach,    and  so   ye    believed;    confessing  ^^'     ' 
 tliat   their  preaching  is  all  one   and  the   same^  who   saw 
 God  after  His  Resurrection  from  the  dead. 
 
 And  the  Lord  also  to  Philip,  when  he  wished  to   see     §  2. 
 the   Father,   made  answer,   Am  I  so  long   time  luith   you,  S.  John 
 and  hast  thou  not    Icnoivn   Me  ?     0   Philip,  he   that   seeth  The 
 Me,  seeth  also  the  Father.     How  say  est  thou,  Sheiu  us  the  testimony 
 Father  ?     I  am  in  the  Father,  and  the  Father  in  Me,  and  ^°  ^^'^'^ 
 from    henceforth    ye    have    hnown    and    seen    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,   and   to    such   as   are   alienated 
 from  the  doctrine  of  Christ.     For  to  what  end  sent  the 
 Lord  the   12  Apostles   to   the    lost   sheep   of  the  House  of^-^^^^^- 
 Israel,  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  flesh  I^-  xvi. 
 and  blood  revealed  it  not  unto  him,  but  the  Father  which 
 is  in  Heaven  ? 
 
 As  therefore  Paul  was   an  Apostle  not  of  men  nor  by  G^^-  ^*  !• 
 man,   but    by    Jesus,   and    God   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^-P^"!., 
 
 •i-r>i  X  1  •   ^  ^^  council 
 
 With  Barnabas  unto  Jerusalem,  not  without  purpose,  butofJeru- 
 that  the  liberty  of  the  Gentiles  might  receive  confirm- 
 ation from  them,  he  saith  himself  in  the  Epistle  to  the 
 Galatians  :  Then  14  years  afterwards  I  went  up  to  Jerusa-  J^*  ^*  ^> 
 lem  ivith  Barnabas,  talcing  also  Titus  luith  me.  And  I 
 went  up  by  revelation,  and  compared  with  them  the  Gospel 
 ivhlch  I  preach  among  the  Gentiles.  And  again  he  saith, 
 ^For  an  hour  ive  yielded   to   be  subject,    that   the   truth  o/Ib.5. 
 
 n  The  negative  is  also  omitted  by  the    the  6th  century,  but  with  little  differ- 
 Graeco-Latin  codex  Claromontanus  of    ence  of  sense.     E. 
 
256  S.  Luli-e  accredited  as  a  witness. 
 
 Book  3.  tlie    Gospel   miyht   remain   ivith   you.     If  accordingly  one 
 will    diligently   searcli  out  of  the   Acts    of  tlie  Apostles 
 tlie  time  of  wliicli  it  is  written^  I  went  up  to  Jerusalem 
 on    account   of  tlie   aforesaid   question  :    lie  will   see   tliat 
 tlie  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. 
 ^H  AP.        Further  :    that   this    Luke  was   inseparable   from  Paul, 
 X  J       and  his   fellow -workman  in  the   Gospel,  he  makes  plain 
 Authority  himself,  not  as  boasting,  but  led  on  to  it  by  the  simple 
 Luke       truth.      For,    after    Barnabas    and   John   who   was    called 
 Mark  were  separated  from  Paul,  they  having  sailed  into 
 Acts         Cyprus,  ive  came,  saith  he,  unto   Troas  :   and  when  Paul 
 lb.  9.       had  seen  in  a  dream  a  man  of  Macedonia,  saying.  Come 
 lb.  10,      into  Macedonia   and  help  us,    0  Paul ;   straightway ,   saith 
 he,    lue    sought    to    go    into   Macedonia,  understanding    that 
 the  Lord  called  us  forth  to  preach  the   Gospel  unto  the/tn. 
 Sailing  therefore  from  Troas,  we  steered  for  Samothracia  : 
 and  so   he  goes   on  to  set  forth  accurately  the  whole  of 
 what   remains,   appertaining  to   their    arrival  at   Philippi, 
 lb.  13.      and   how   they    spake   their   first    discourse,  viz..   We  sat 
 down,  saith  he,  and  spahe  unto  the  women  that  had  come 
 together  :  and  who  believed,  and  how  many, 
 lb.  XX.  6.      And  again  he  saith.  But  we  sailed  from  Philippi  after 
 tlie  days   of  iinleavened   bread,  and   came    to    Troas,   ivhere 
 also  %ve  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   Rome.     Luke   being  present   at 
 all  this,  diligently  wrote  it  down ;   so  that  he  cannot  be 
 
S.  Lul-e  the  Beloved  learnt  only  the  Truth  from  S.  Paul.  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  Truth. 
 
 Thg-t  he  was  not  only  an  attendant  but  even  a  fellow-  accre- 
 worker  with  the  Apostles^  and  chiefly  of  Paul,  Paul  too  s.  Paul 
 himself  hath   shewn  in   his  epistles,   saying,  Demas  hath  2  Tim. 
 forsalcen  me,   and  is  departed  unto    Thessalonicaj   Crescens 
 to   Galatia,  Titus  unto  Dalmatia :  only  Luhe  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  jphysician  greet-  Col.  iv. 
 eth  you. 
 
 Now  if  even  Luke,  who  always  preached  with  Paul,  s.  Luke's 
 and  was  called  by  him  Beloved,  and  preached  the  Gos-  mony 
 pel  with  him,  and  was  trusted  to  report  the  Gospel  to 
 us — if  he  learned  nothing  else  from  him,  as  has  been 
 shewn  from  his  words ;  how  do  these  who  never  had  in- 
 tercourse 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,  but  to  all  his  |ggf^^^^'* 
 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    hastening   to    spend  Acts  xx. 
 Pentecost    at    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  more ;   I  tes-  lb. 
 tify    therefore  to   you  this  day,   that   I  am  pure  from  the 
 blood  of  all  men.     For  I  have  not  Icept  bach  from  declare 
 ing  unto   you   all   tJie   counsel   of  God.     Take   heed   there- 
 fore to  yourselves  and  to  the  whole  flock,  wherein  the  Holy 
 Ghost    hath    set    you    over    them    as    Bishops,    to    rule    the 
 Church  of  the  Lord  ivhich  He  formed  to  Himself  by  His 
 oiun   Blood.     Then    pointing    out   the    evil   teachers    that 
 would  be,  he  said,  I  know  that  after  my  departure  grie-  ib.  29, 
 vous   loolves   shall  come  unto   you,  not   sparing  the  flock :     ' 
 
 s 
 
258  Who  reject  S.  Lul'e  reject  too 
 
 Book  3.  and  of  yourselves  shall  men  arise  sjpeahing  perverse  thingSj 
 
 to  attract  disciples  after  them. 
 27.       *        I  have    not    kept    hack,    saith    lie,  from    declaring   nnto 
 you  the  ivhole   Counsel  of  God.     Thus  tlie  Apostles,  sim- 
 ply, and  witliout  grudging  any,  used  to  deliver  uijto  all 
 those   things  which  they  had  themselves  learned  of  the 
 Lord.     And  so  accordingly  Luke,  grudging  no  man,  de- 
 livered unto  us  what  he  had  learned  of  them,  as  he  him- 
 S.  Luke    self  testifieth,  saying.  As  they  delivered  them  unto  us,  ivho 
 from  the  beginning  were  eye  witnesses  and  ministers  of  The 
 ^Word. 
 ^  §  3.         But  should  any  one  reject  ^    Luke,  as  though  he  had 
 irapa-Kin-  uot  kuowu  the  Truth,  he  will  be  evidently  casting  away 
 ^f^j"*       the    Gospel,    whereof  he    claims    to    be    a   disciple.     For 
 P^^^-        there  are  very  many,  and  those  the  more  essential,  parts 
 of  the   Gospel,   which   we  have  known  through  him ;   as 
 the  birth  of  John,  and  the  history  concerning  Zacharias, 
 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  that  it  was  in  the 
 fifteenth  year  of  Tiberius  Caesar.     And  in  His  teaching, 
 lb.  vi.  24.  that  which  was  said  to  the  rich :    Woe  unto   you,  ye  rich 
 lb.  25.      men,  for    ye    are   receiving    your   consolation :     And,    Woe 
 unto   you   who    are  filled,  for  ye   shall   hunger,   and   ivho 
 lb.  2C.      laugh   now,  for  ye  shall  %veep> :    And,   Woe  %into  yon  ivhen 
 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.  V.       titude    of  the    fishes,    which    Peter    and    his    companions 
 
 inclosed :    when  the  Lord  commanded   them   to    cast   the 
 
 lb.  xiii.     nets.     And  the    things  which    a   certain  woman  had  suf- 
 
 11  sqq.  ,  ° 
 
 fered   for   eighteen   years,   and   then   was   healed   on   the 
 lb.  xiv.  1  Sabbath    day.      And    concerning    the    dropsical    person. 
 
the  Gospel  ivhereof  so  much  is  from  Jilni.  259 
 
 whom   tlie   Lord   healed   on   the    Sabbath    day,    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  him  who 
 knocks  at  the  door  by  night  to  receive  some  loaves  and  ib.  xi.  5 
 because   of  his    earnest    importunity   does   receive   them,  ^^^* 
 and  how,  when  He  was  sitting  at  meat  in  the  Pharisee^ s  lb.  vii. 
 house,  a  woman  that  was  a  sinner  kissed  His  Feet,  and      ^^^' 
 anointed  them  with  ointment,  and  all  that  our  Lord  said 
 to  Simon   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  ivill  require  thy  soul  of  thee  :  then  whose  ib.  xii. 
 shall  those  things    he   which  thou   hast  provided  ? — as   also  ^^' 
 of  that  rich  man  who  was  clothed  with   purple,  and   en-  lb.  xvi, 
 joyed  himself  elegantly ;  and  touching  the  poor  Lazarus  :      ^^^' 
 and  the  answer  which  He  spake   to   His   disciples,  when 
 they  said  to  Him,  Increase  our  faith  :   and  the  con  versa-  ib.  xvii. 
 tion  which  took  place  with  Zacchseus  the  Publican ;   and  ?;     .    „ 
 
 ■•^  ^  '  lb.  XIX.  2 
 
 about  the  Pharisee  and  the  Publican  who  were  worship-  sqq. 
 
 pmg  together   m   the    iemple.     And   01   the   ten   lepers,  10  sqq. 
 
 whom  He  cleansed  together  in  the  way :    and  how  from  12  sqq?' 
 
 the  streets  and  lanes   He  commanded  the  lame  and  the  lb.  xiv. 
 
 21 
 blind   to   be   gathered  to  the  wedding,  and  the   Parable 
 
 of  the   Judge  who   feared  not    God,  whom  the    earnest-  ib,  xviii. 
 
 ness  of  the  widow  caused   to    avenge   her.     And   of  the  ib^xUi  6 
 
 fig-tree  which  was  in  the  vineyard,  which  bare  no  fruit.  ^^^• 
 
 And  there  are  many  other  things,  which  may  be  found 
 
 spoken  by  Luke   alone :    made   use  of  both  by  Marcion 
 
 and   Valentinus.     And   besides   all   these,   what   He    said 
 
 in  the  way  to  His   disciples  after  His  Resurrection^  and  ib.  xxiv. 
 
 how  they  knew  Him  in  hreahing  of  bread.  Ib^35* 
 
 It  follows   then   of  course   that   they   must   either   re-     §  4. 
 
 ceive  the  remaining  part  also   of  what  he  said,   or  give  musfre- 
 
 up  even   this.     For   it   is   not   allowed   them   bv  men   of^^^^'^^^^ 
 
 ^  •^  or  none, 
 
 understanding,  while   they  receive  some   of  Luke's   say- 
 
 s  2 
 
260  S.  Paul  to  he  received  or  S.  Liike  too 
 
 Books,  ings,  as  belonging  to   tlie   trutli_,  to   reject    others   as   if 
 lie  liad  not  known  tlie  truth. 
 
 And  if   on  tlie  one  liand  Marcion's  party  reject  these, 
 tliey  will  have   no   Gospel,   (for  this  Gospel  according  to 
 Luke,  as  we   have  before    said,  mutilated,  is   the    Gospel 
 which  they  glory  in  possessing) ;  and  Valentine's  School 
 again  will  have  to  leave  off  very  much  of  their  vain  talk 
 (for    from   Luke   they   have   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. 
 CiiAP.         And  the  same  we  say  again  of  those  also  who  do  not 
 — 7~y —  acknowledge  Paul  the  Apostle  : — that    they  ought    either 
 must  re-    to  renounce    the   remaining   words    of  the    Gospel,  those 
 ^Luke'      which  by  Luke  alone  have  come  to  our  knowledge,  and 
 admit^his  ^°*  ^^  ^^^  them :  or,  if  they  receive  them  all,  they  must 
 testimony  perforce   receive  also  his   testimony  of  Paul :  wherein  he 
 says,   first   that   the    Lord    spake    to    him    from    Heaven : 
 Acts  xxii.  Saul,  Saul,  why  loersecutest  thou   Me  ?  I  am  Jesus  Christ, 
 Wl]om  thou  pe7^secutest  :    then  that  He  spake  to  Ananias 
 Ib.ix.  15,  of  him,    Go,  for  this  is   a  vessel  of  election   unto   Me,    to 
 hear  My  Name  among  nations  and  hings,  omd  the  So7is  of 
 Israel.     For  I  will  tell  him  henceforth,  hoiv  great  things  he 
 must  suffer  for  My  Name's  salce.     Such  therefore  as  re- 
 ceive not  him  who  was  chosen  of  God  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  testi- 
 mony which  he  offers  concerning  the  Acts  and    doctrine 
 
wholly  rejected.     The  Truth  simple.  261 
 
 of  fhe  Apostles,  and  keeping  tlie  Rule  of  tlie  Truth,  in- 
 adulterate,  may  be  saved.  Wherefore  his  testimony  is 
 true,  and  the  doctrine  of  the  Apostles  evident  and  firm 
 and  withdraws  nothing :  nor  is  it  one  in  those  who  teach 
 openly  and  another  in  those  who  teach  secretly. 
 
 For  this  is  the  contrivance  of  pretenders  and  evil  se-     §  2. 
 ducers,  and  hypocrites ;    after  the  practice  of  the  Valen-  one\Thig 
 tinians.     For   these   introduce   modes  of  speech    for   the  ^"  ^^^"^^^ 
 
 ^  another 
 
 multitude,  with  a  view  to  those  who  are  of  the  Church,  openly 
 whom  they  themselves  call  ordinary  Churchmen :   where-  tion  and 
 by  they  captivate  the  more  simple,  and  by  affecting  our  of  here! 
 way  of  discussion,  allure  them  to  more  frequent  hearing.  ^^^ 
 They  also  complain  of  us,  that  although  their  sentiments 
 agree  with  ours,    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?  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 
 res^ions,  i.  e.,  one  of  those  who  are  merely  animal^.     But^P^J'^^^" 
 
 .  "^  corum. 
 
 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 
 
 °  Discernere,   an  emendation  of  Bil-  places   in   his  edition.     E. 
 
 lius   adopted   by  Massuet  and  the  el-  v   Capievtem.     The   Translator  gave 
 
 der    Editors,   for    discere,  the    reading  as  alternative  renderings,  admitting  and     • 
 
 of  the   Mss.,    which   Mr    Harvey  re-  capable  of.     E. 
 
262  The  Aj^ostles  hiew  One  God. 
 
 Book  3.  paces  on  witli  tlie  air  of  a  Foreman,  and  a  haughty  look, 
 having  the  pride  of  a  game-cock. 
 
 But  there  are  some  among  them,  who  say,  that  it  must 
 be  by  good  conversation  that  we  obtain  that  Man  who 
 Cometh  from  above  :  and  accordingly  they  enact  gravity 
 by  a  sort  of  haughty  look.  And  very  many  of  them  hav- 
 ing actually  become  despisers,  as  though  they  were  al- 
 ready perfect — though  living  without  reverence,  and  in 
 habitual  scorn,  yet  call  themselves  spiritual,  and  say  that 
 now  they  know  that  place  of  refreshment  which  is  within 
 their  Pleroma. 
 §  3.  But  let  us  return  to  the  same  discussion.     It  having 
 
 then  been  clearly  set  forth,  that  no  other  was  called  God 
 or  denominated  Lord,  by  those  who  were  preachers  of 
 Truth  and  Apostles  of  liberty,  except  the  only  true  God 
 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 
 God,  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 
 XVI.  .  "^ . 
 
 — T-T —  the  receptacle  of  Christ,  on  whom  Christ  descended  like 
 
 One  Lord  a  dovo  from  on  high,  and  having  made  known  to  him 
 Christ  the  Unnameable  Father  did  incomprehensibly  and  invisi- 
 bly enter  into  the  Pleroma,  (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  God:  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,  as  having 
 the  titles  of  all  who  sent  him  forth,  and  that  he  shared 
 with   the   one  who  comcth  of  the  Economy  his  own  vir- 
 
One  Lord  preached  hij  8.  John  and  8.  Matthew.         263 
 
 tue  and  Ms  own  name^  that  by  tliis  latter  death  might 
 be  abolished^  and  the  Father  be  known  in  some  sort  by 
 that  Saviour  who  had  descended  from  above^  who  they 
 say  was  also  a  resting-place  ^  of  Christ  and  of  the  whole  9  recepta- 
 Pleroma :  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  Ple- 
 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  Christ, 
 hastened  back  to  the  Pleroma :) — 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,  they 
 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  ^^^by^s. 
 
 Only  Bes^otten  and  was  incarnate  for  our  salvation,  even  iP^l  ^^^ 
 
 •^        ^   .  _  ■'  S.  Mat- 
 
 Jesus    Christ    our    Lord : — ^we    have    sufficiently    proved  thew 
 
 from  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  Boola  of  the  generation  of  Jesiis  Christy  the  8on  o/_S.  Matth. 
 David,  the  8on  of  Abraham.  Afterwards  to  free  our 
 mind  from  what  might  be  suspected  concerning  Joseph, 
 he  saith.  Now  the  hirth  of  Christ  luas  on  this  wise.  His  lb.  18. 
 Mother  Mary  being  espoused  to  Joseph,  before  they  came 
 together,  she  was  found  with  child  of  the  Holy  Ghost. 
 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  2{)—2S. 
 
264  One  Lord  acknowledged  hy  8.  Paul, 
 
 Book  3.  tJiy  ivife,  for  That  ivliich  she  hath  in  the  ivomh  is  of  the 
 Holy  Ghost;  and  she  shall  hear  a  Soji,  and  thou  shalt  call 
 His  Name  Jesus,  for  He  shall  save  His  peoi^le  from  their 
 sins.  But  this  was  done  that  it  might  he  fulfilled  ivhich 
 was  said  hy  the  Lord  tlirough  the  Prophet,  Behold  a  Vir- 
 gin shall  conceive  in  the  womh  and  hear  a  Son  and  they 
 shall  call  His  Name  Emmanuel,  which  is  God  with  us ; 
 evidently  meaning  botli  that  tlie  promise  made  to  tlie 
 fathers  is  fulfilled — the  Son  of  God  born  of  a  Virgin — 
 and  that  this  is  that  very  Saviour  Christ_,  Whom  the 
 Prophets  preached :  not,  as  they  say,  that  He  who  is 
 born  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  ivas  on  this  wise; 
 but  the  Holy  Spirit  foreseeing  corrupters,  and  providing 
 bulwarks  against  their  deceitfulness,  saith  by  Matthew, 
 TJie  Birth  of  Christ  was  so  and  so;  and  that  this  is 
 Emmanuel,  lest  haply  we  should  think  Him  a  Man  only 
 
 S.John     (Jqy   not   of  the  tvill  of  the  flesh,  nor  of  the  will  of  Man, 
 
 hut   of  the   ivill  of  God,    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 
 
 Paul  '      Romans,  Paul  an  Apostle  of  Jesus   Christ,  predestined  to 
 
 J^-  ^'  the  Gospel  of  God,  which  He  2)ro77iised  hy  His  Prophets  in 
 the  holy  Scriptures  concerning  His  Son,  Who  was  made 
 of  the  seed  of  David  according  to  the  flesh,  and  predestined 
 to  he  Son  of  God  with  power,  through  the  Spirit  of  Sancti- 
 flcation,  hy  the  Resurrection  of  the  dead,  Jesus  Cheist  our 
 Lord.     And  again  to  the  Romans    writing  of  Israel,   he 
 
 lb.  ix.  5.  saith.  Whose  are  the  Fathers,  and  of  whom  is  Christ  after 
 the  flesh,  Who  is  God  over  all  hlessed  for  ever.     And  again 
 
 Gal.  iv.  in  the  epistle  to  the  Galatians,  he  saith.  But  u'hen  the 
 '  ^'  fulness  of  time  came,  God  sent  His  Son,  made  of  a  ivo- 
 man,  made  under  the  Law,  to  redeem  them  that  were  binder 
 the  Law,  that  we  might  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, 
 
S.  Mark,  Archangel  Gabriel,  King  David,  blessed  Simeon.  265 
 
 "WTio  is  of  tlie  seed  of  David  by  His  Birtli  from  Mary; 
 ■ — Him,  tlie  Son  of  God,  Jesus  Christ,  predestined  witli 
 power,  according  to  the  Spirit  of  Holiness,  by  the  Ee- 
 surrection  from  the  dead,  to  be  the  first-born  of  the 
 dead,  (as  He  is  also  the  first-born  in  the  whole  creation) ; 
 the  Son  of  God,  made  Son  of  man,  that  by  Him  we 
 may  receive  adoption,  Man  bearing,  and  receiving,  and 
 embracing,  the  Son  of  God. 
 
 On  this  account  Mark  also   says.   The   beginning  of  the  and  S. 
 Gospel   of  Jesus   Christ  the   Son  of  God,    as  it   is   ivritten  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  Da\4d  is  Em- 
 manuel, the  messenger  of  the  Father^s  great  Counsel,  bylsa.  ix.6 
 Whom   God   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  up  a  luitness  in  Jacob,  Ps. 
 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.  5—7. 
 other  generation  may   hnow ;   tlie  sons  ivhich  shall  be  born 
 of  them,   they   too  ivill  arise    and  declare  it   to   their  chil- 
 dren;    that   they  may  pud  their  trust  in    God,  and   search 
 out  His  Commandments. 
 
 And  again  the  Angel  bringing  good   tidings  to  Mary,  and  the 
 saith.  He   shall    be   great    and  shall   be  called   the   Son    0/ angel  Ga- 
 tlie  Highest,  and  the  Lord  shall  give  unto  Him  the  throne  s"Luke 
 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  Euler  of  all  the  living  and    ^^^ 
 the    dead,    owned    Him    Lord,    having    His    Seat   at   the 
 Eight  Hand  of  the  Most  High  Father. 
 
 And   that    Simeon    too,    who    had   received   an   answer     §  4. 
 from  the  Holy  Ghost,  that  he   should  not  see   death,  till  ed  ShLT 
 he  had  seen  Christ  Jesus ;  taking  in  his  hands  this  first-  °^ 
 born  of  the  Virgin,  blessed  God,  and  said.  Lord,  noiu  let-  lb.  ii. 
 
 <-"  -'  '  ^  28 o2 
 
 test  Thou  Thy  servant  go  in  peace,  according  to  Thy  word  : 
 
266  Kg  is  Cheist  the  Lord.     His  Bahy  Martyrs. 
 
 Book  3. /or  mine  eyes  have  seen  Thy  salvation;  which  TJiou  hast 
 jprepared  before  the  jace  of  all  peojjle,  a  light  to  lighten 
 the  Gentiles,  and  the  glory  of  Thy  people  Israel :  confess- 
 ing tlie  Infant  Wliom  he  liad  in  his  arms^  Jesus^  born 
 of  Mary,  to  be  the  very  Christy  the  Son  of  God,  the 
 light  of  men_,  and  the  glory  of  His  Israel,  and  the  peace 
 and  refreshment  of  those  who  have   gone  to   rest.     For 
 
 His  con-  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.  viii.  saith  Esaias,  Call  His  Name,  Spoil  quicJcly,  divide  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- 
 luted Him,  leaping  up;  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  shall  hioio 
 how  to  call  father  or  mother,  He  shall  receive  the  might 
 of  Damascus,  and  the  spoils  of  Samaria,  against  the  King 
 
 Exod.       of  the  Assyrians  ;   covertly,  but  authoritatively  indicating, 
 
 Lxx!      *^^*  '^^i*^  secret  hand  the  Lord  was  overcoming  Amalek. 
 
 His  baby  For  this  causc  also  He  delivered  the  children  who  were 
 ar  yrs  ^^  ^^^  house  of  David,  whose  happy  lot  it  was  to  be 
 born  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 
 born  in  Bethlehem  of  Judea,  in  the  city  of  David. 
 §  5.  To   the    same    effect    also    after    His    Resurrection    the 
 
 S.  Luke    Lord  said  unto  His  disciples,  Oh  fools,  and  slow  of  heart 
 
 26,  *  '  to  believe  all  that  the  Prophets  have  spohen :  ought  not 
 Christ  to  suffer  these  things  and    to  enter  into  His  glory  ? 
 
 lb.    ^      And   again    He    saith    unto    them.    These    are    the   words 
 
 His  own    that   I  spahe    unto    you    ivhile    I  was    yet   with    you,    that 
 
S.  John' 8  witness  to  his  Master j  he  foretold  the  Antichrists/ 2(}7 
 
 all  things  must  he  fulfilled  which   are  written  in  the  Law  testimony 
 of  Moses  and  in  the  Prophets  and  in  the  Psalms  cancer-  self  ^"^~ 
 ning  Me.     Then  opened  He  their  understanding^  that  they '^  or  mind, 
 might  understand  the  Scriptures^  and  said  unto  them.  That 
 thus  it  is   written  for    Christ  to   suffer ,  and  to   rise   again 
 from  the  dead,  and  that  remission  of  sins  should  he  preach- 
 ed in  His  Name  unto  all  nations.     But  this  is  He  Who 
 was  born  of  Mary.      For  the  Son  of  Man,  saith  He,  must  lb.  ix.  22. 
 suffer  many  things,  and  he  rejected,   and  he  crucified,  and 
 rise  again  the  third  day. 
 
 The  Gospel  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  born,  the    same   it   recog-  g^  John's 
 nizes  as  Jesus  Christ  the  Son  of  God,   and  that  He  and  ""^^tness 
 no   other  suffered    and   rose   again :    as    John   the  Lord^s 
 disciple    affirms,  saying.  But    these  things  are  written  that  S.  John 
 ye  might  helieve  that  Jesus  is  the  Son  of  God,  and  heliev- 
 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  i  S.  John 
 ye  have  heard   that  Antichrist  cometh,  now  have   many  he-    '     ' 
 come  Antichrists,  wherehy  we  hnow  that  it  is  the  last  hour. 
 They  went  out  from  us,  hut  they   were  not  of  us ;  for  had 
 they    heen  of  us,  of  course  they  would  have  remained  with 
 us;    hut   that   they   might   he   manifested   as    not    heing   of 
 us.     Know   ye    therefore   that   every    lie  is  foreign,    and   is  lb.  21, 22. 
 not   of  the    Truth.      Who   is   a   Liar   hut   he   that    denieth 
 that  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  i — for^   their  ar- 
 guments  are  various  as   we  have    shewn :) — they  tell  us 
 
 1  For  their   arguments   ^or  accountsi  bracketed  additions  are  derived,  which 
 
 — trull/  God.     This  passage  is  extant  in  seem  to  supply  omissions   in   the  La- 
 
 a  Syriac   Ms.   (Brit.  Mus.    add,  17200  tin,  and  likewise   one   or  two  emenda- 
 
 fol.  37)  From  whence  Mr  Harvev  edi-  tions  made.     E. 
 ted  it    (Vol.    ii.   437):   from  this  the 
 
2G8         Christ,  the  Chief,  gathers  in  all  things  and  Man, 
 
 Book  3.  that  one  is  lie  who  suffered  and  was  born^  and  [that 
 this  is  Jesus ;  another  he  who  came  down  upon  him  and 
 that]  this  is  Christy  [who  did  also  ascend  again :]  and 
 that  the  one  is  of  their  Demiurge,  either  he  that  is  of 
 the  CEconomy  or  he  that  is  of  Joseph,  and  whom  they 
 infer  to  be  capable  of  suffering :  but  that  the  other  per- 
 son whom  they  talk  of  descended  from  invisible  and  un- 
 utterable regions ;  and  they  declare  him  to  be  invisible, 
 and  incomprehensible,  and  impassible ;  erring  ^  from  the 
 truth  because  their  mind  strays  from  Him  Who  is  truly 
 God :  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, 
 AVTio  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  Him. 
 Christ  There  is  therefore  one  God  the  Father,  as  we  have  de- 
 
 an aiid  clared ;  and  one  Christ  Jesus  our  Lord,  coming  through- 
 Epi"  ?°  ^^^  ^^^  Economy,  and  gathering  up  all  things  into  Him- 
 10'  self.     Now  among  those  All  is  Man  also,  the  creature  of 
 
 Godj  therefore  He  is  gathering  man  also  into  Himself, 
 He,  the  Invisible  made  visible,  and  the  Incomprehensi- 
 ble made  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 
 God  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  things  to  Himself  in 
 convenient  season. 
 §  7.  For  with  Him  there  is  nothing  disorderly  or  unsea- 
 doesall  gonable,  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  passage  is     ii.  p.  4?>8]  in  the  same  treatise  and  Ms. 
 extant  in  Syriac  [vide  Mr  Harvey  Vol.     of  Severus,  quoted  above  p.  171-  E. 
 
 in  season 
 
The  Lord  does  all  in  season,  tvorldng  richly.  2G9 
 
 and  suitable,  in  due  time.  For  tliis  cause  wlien  Mary- 
 was  hurrying  on  to  tlie  admirable  miracle  of  tlie  wine, 
 and  would  fain  before  tlie  time  participate  in  tlie  cup 
 provided  in  that  summary  way,  tlie  Lord  to  clieck  ber 
 unseasonable  baste,  said.  Woman,  what  have  I  to  do  ivith  S.  John 
 
 .  ,    .  ,        ii.  4. 
 
 thee  ?  Mine  hour  is  not  yet  come ;  awaiting  tbe  hour  wbicb 
 was  foreknown  by  tbe  Fatber. 
 
 For  tbis  cause  repeatedly  wben  men  would  seize  Him, 
 No  man,  saitb  tbe  Scripture,  laid  hands  on  Him,  for  lb.  vii. 
 not  as  yet  had  come  the  hour  of  His  apprebension,  nor  tbe 
 time  of  His  Passion,  wbicb  bad  been  foreknown  by  tbe 
 Fatber ;  as  saitb  also  tbe  Propbet  Habakkuk ;  When  the  Hab.  Hi. 
 years  shall  have  drawn  near,  Tho.u  shalt  he  known,  at  the 
 aijproach  of  the  time  Thou  shalt  he  discovered;  when  my 
 soul  is  troubled  in  anger.  Thou  tvilt  he  reminded  of  Thy 
 mercy.  And  Paul  too  saitb.  But  when  the  fulness  of  tlie  Gal.  iv. 
 time  was  come,  God  sent  His  Son.  Wbereby  it  is  evi- 
 dent, tbat  all  tbings  wbicb  were  foreknown  of  tbe  Fa- 
 tber, our  Lord  fulfilled,  in  order,  and  time,  and  bour,  as 
 tbey  were  foreknown  and  appointed;  being  on  tbe  one 
 band.  One  and  tbe  same ;  on  tbe  otber,  abundant  and 
 manifold.  For  He  obeys  tbe  abundant  and  manifold  will 
 of  tbe  Fatber,  being  Himself  tbe  Saviour  of  tbem  wbo 
 are  saved,  and  tbe  Lord  of  tbose  wbo  are  under  domi- 
 nion, and  tbe  God  of  tbose  tbings  wbicb  are  created, 
 and  tbe  Only  Begotten  of  tbe  Fatber,  and  tbe  Cbrist 
 Wbo  was  preacbed,  and  tbe  Word  of  God,  Wbo  was 
 made  Flesb  wben  tbe  fulness  of  time  bad  come,  wbere- 
 in  it  was  meet  tbat  tbe  Son  of  God  sbould  be  made 
 Son  of  Man. 
 
 All   tberefore   are   witbout   tbe   Qilconomy,  wbo   under     §  8. 
 pretence   of  more  perfect    knowledge    consider  Jesus    to  who^ac- 
 be    one   person,  and   Cbrist   anotber,   and   tlie    Only  Be-  fedglnot 
 gotten   anotber,    (and    from    bim   again    tbey   say   comes  tbat  H 
 
 ,  TXT  1  \  T         t  /-w  •  WllG  SLX 
 
 tne   W  ord) :    and  tbe   Saviour  anotber ;    wbicb  last  is  an  wolves 
 Emanation  of  tbose  ^ons  wbo  have  come  to  decay,  by 
 tbe  account  of  these  disciples  of  error.     Outwardly  tbey 
 are    sheep,    (for   by  the   language  which    they  ostensibly 
 
 eis 
 
270  Apostles  recognize 
 
 Book  3.  liold,  tliey  Seem  like  us,  speaking  our  very  words),  but 
 S.  Matth.  iji^ai.(3^1y  tliey  are   wolves.     For   tkeii'    doctrine   is    mur- 
 
 vu.  lo.  .  . 
 
 derous,  first  inventing  many  Gods,  and  feigning  many 
 Fathers,  tlien  crumbling  and  making  manifold  partitions 
 of  tlie  Son  of  God.  Tliese  both  our  Lord  forewarned  us 
 of,  and  His  Disciple  John  in.  the  aforementioned  Epistle 
 
 2  S.  John  bade  us  fly  from  them,  saying,  Many  deceivers  have  gone 
 out  into  this  world  who  confess  not  Jesus  Christ  to  have 
 come  in  the  flesh.  This  is  a  deceiver  and  an  Antichrist; 
 Look  to   thein,   lest   ye  lose   that   which   ye   have   ivrought : . 
 
 1 S.  John  And  again  in  an  epistle  he  saith.  Many  false  Prophets 
 are  gone  out  of  the  world.  Hereby  hnow  ye  the  Spirit  of 
 God.  Every  Spirit  which  confesseth  Jesus  Christ  to  have 
 come  in  the  flesh,  is  of  God.  And  every  Spirit  which 
 disimiteth  Jesus j  is' not  of  God,  hut  is  of  Antichrist.  Now 
 these   things  are  like  what   is    said   in   the   Gospel,   that 
 
 S.John    the    Word  was  made  flesh  and  divelt  among  us.     Where- 
 
 IS.  John  fore  in  his  Epistle  again  he  cries  out.  Every  one  who 
 helieveth  that  Jesus  is  the  Christ,  is  horn  of  God :  know- 
 ing as  he  does  one  only  and  the  same  Jesus  Christ  to 
 Whom  the  gates  of  Heaven  were  opened,  because  of 
 His  Assumption  in  the  flesh :  Who  also  in  the  very 
 same  flesh  wherein  He  suffered,  will  come,  revealing 
 the  Glory  of  the  Father. 
 §  9.         And  Paul  too,  in  accordance  with  these,  speaking  to 
 
 Rom.  V.  the  Romans  saith.  Much  more  they  which  receive  ahun- 
 dance  of  grace  and  righteousness  unto  life,  shall  reign  hy 
 One,  Jesus  Christ.  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  born,  and  the  other  des- 
 cended on  him  who  was  born,  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  born  and  suffered ;  he  saith 
 
 lb.  vi.  again  in  the  same  Epistle,  Know  ye  not  that  so  many  of 
 us   as  luere  haptized   info  Jesus   Christ   ivere    baptized  into 
 
One  Christ  Jesus.  271 
 
 His   death  ?    that    as    Christ    rose    again  from   the   dead^ 
 so    ive    also   may   walk    in    neiuness   of    life.     And   again 
 meaning    that    Christ   Wlio    suffered^    tlie   very    same   is 
 the    Son    of    God,    Who    died   for   us,    and   redeemed   us 
 by  His  blood  at  the  appointed  time,  he   saith.  For  why  lb.  v.  6. 
 did   Christ,  tuhen   we  ivere   yet  weah,  in   due   time   die  for 
 the  ungodly  ?    But  God  commendeth  His  Love  in  our  case,  lb. 
 in    that,  while   we    were   yet   sinners,    Christ   died  for   us : 
 much    more,    being    noiu    justified    by   His    blood,    we    shall 
 be  saved  from  ivrath  through  Him.     For  if,  while  we  ivere 
 enemies,   we  were   reconciled   to   God   by  the   death   of  His 
 Son;    much   more,    being  reconciled,    ive   shall    be  saved  by 
 His  life.     The  very  same  Who  was   taken,  and  suffered, 
 and  shed  His  blood  for  us.  Him  he  most   evidently  de- 
 clares  to    be    Christ,    Him   the    Son   of  God;    Who  also 
 arose  and  was  taken  up  into    the    Heavens,  as   he    saith 
 himself,  at  the    same  time,    Christ    died,  yea  rather,  rose  lb.  viii. 
 again,    Who  is   at    the  Right  Hand  ■  of  God :     And  again,  '^^' 
 Knoujing  that  Christ  rising  from  the  dead,  dieth  no  more.  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  Wlio  raised  up  lb.  viii. 
 Jesus  from  the  dead  divell   in  you.  He  that  raised   Christ 
 from  the  dead,  shall  quichen  also  your  mortcd  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 
 God,  Who  by  His  Passion  reconciled  us  to  God,  and 
 rose  from  the  dead%  Who  is  on  the  Right  Hand  of  the 
 Father,  and  perfect  in  all  things,  Who  being  beaten, 
 smote  not  again.  Who  when  He  suffered,  threatened  not,  i  S.  Pet. 
 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. 
 
 8  He  all  hut— from  the  dead.     These    riac  Ms.  12157  above  quoted.     See  Mr       ^ 
 words  are  cited  by  Severus  in  the  Sy-     Harvey,  ii.  439.     E. 
 
272     In  Him  ilie  Spirit  returns  to  ns  nuiliing  us  one. 
 
 Book  3.  scended  on  Jesus,  or  tliat  higher  Saviour  upon  the  one 
 who  belongs  to  the  Economy;  or  he  who  is  of  the  In- 
 visible regions,  on  him  who  belongs  to  the  Demiurge. 
 But  no  such  thing  did   they  either  know   or   say :    for    if 
 
 "What  the  they  had   known  it_,  of  course  they  would  have    said  it. 
 
 diKre!   But   what   was    the    fact,  that   also    they    said.   That    the 
 
 *^^^  Spirit  of  God  descended  like  a   Dove    upon    Him;    that 
 
 Isa.  xi.  Spirit,  of  Whom  it  was  said  by  Isaiah,  A^id  the  8_pirit 
 of  God  shall  rest  upon   Him :   as   we    said   before.     And 
 
 lb.  Ixi.  1.  again.  The  Spirit  of  the  Lord  is  upon  Me,  because  He  hath 
 anointed  Me.     The  same  Spirit  of  "Whom  our  Lord  saith, 
 
 S.  Matth.  For  it  is  not  ye  that  speah,  hut  tlie  Spirit  of  your  Father 
 that    speaheth    in   you.     And    again    giving    His    disciples 
 
 Ib.xxviii.  power  to  regenerate  into  God,  He  said  unto  them.  Go 
 and  teach  all  nations,  baptizing  them  in  the  Name  of  the 
 Father,    and   of  the    Son,    and   of  the   Holy    Ghost.      For 
 
 Joelii.  Him  He  promised  by  the  Prophets  to  pour  out  in  the 
 last    times    upon    servants    and    handmaidens,    that    they 
 
 Christ  re  '^^^  prophesy.     Whence  also    He    came    down  upon   the 
 
 ceivedthe  Son  of  God,  made  Son  of  Man,  using  Himself  to  dwell 
 
 Spirit,  as       .  . 
 
 the  first-   with   Him  in  mankind  and   to   rest  among   men,  and    to 
 
 Js"^  ^  °  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 
 ^'  '  stablish  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-fruits  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 
 
 regene-     Christ  Jesus,  without  the  water  which  is  from  Heaven. 
 
W((fer  union  ofhodies,  the  Spirit  of  sonls.  Gkleon's  type.  273 
 
 And   as    dry  eartli,  except  it  receive  moisture,  bears    no  rates  our 
 fruit ;   so  we  also,  being   in   the   first   place   a   dry  tree,  ^h^Spirit 
 could   never    liave    become    fruitful   of   life,    without   the  ^^^  ^^^^^ 
 spontaneous   rain    from   above.      For   our   bodies   by   the  Ps.lxviii. 
 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  God  * :  even  as 
 the    Lord    had   pity   on   that    sinful   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  Gift,  Gideon  foreseeing, — that     §  3. 
 Israelite,  whom   the   Lord   chose,  to  save   the   people    of^^^""^^ 
 Israel   from   the   power  of  the   aliens — made   that   varia-  on's 
 
 flGGCG 
 
 tion  in  his  prayers  : — when  also  he  prophesied  of  drought  first  wet, 
 which   should    come   upon  the   fleece   of  wool,  on   which  judgesvi. 
 alone  the  dew  had  been  at  first,  which  fleece  was  a  type  ^^  ^'i'^' 
 of  the  people.     This  means,  that  they  should  no  longer 
 receive  the  Holy  Ghost  from  God,  (as  saith  Esaias,  I  will  Isa.  v.  6. 
 also  command   tlie  clouds,  that    they  rain  not  on  it  :J    but 
 that  on  all  the  earth  there  should  be  dew,  i.  e.,  the  Spi- 
 rit of   God  Who    descended   upon  the  Lord, — the   Spirit  lb.  xi.  2. 
 of  ivisdom    and   understanding ,  the    Spirit  of  counsel    and 
 might,  and  the  Spirit  of  hnoidedge  and  godliness,  the  Spi- 
 rit of  the  fear  of  God.     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,  S.  Luke 
 was    cast    out,    as   the    Lord   saith.     Wherefore    the    dew 
 of  God  is  needed  by  us,  that  we  be  not   scorched,   nor 
 made   unfruitful,    and   that   where   we   have    an   accuser, 
 
 *  in  vitam  Dei.    The  Translator  gave    also  the  rendering,  Divine  Life.    E. 
 
 T 
 
274  The  two  iK'Diilcs.     False  fantasies  oftlu;irs. 
 
 Book  3.  tliere  also  we  may  liave  an  advocate.     Even  as  tlie  Lord 
 commits   to   tlie   Holy  Ghost  that  man  of  His,   who   had 
 fallen   among   thieves ;    whom    He    did  Himself  pity,   and 
 S.  Luke    bound  up  his  wounds,   giving  two  royal  pennies,  that  we 
 receiving  by  the   Spirit  the  image  and  inscription  of  the 
 Father  and   the    Son,   might    cause  the   penny   entrusted 
 to  us  to  bear  fruit,  accounting  for  it"  to  the  Lord  with 
 manifold  increase. 
 §  4.         The  Spirit  then  having  come  down  because  of  the  fore- 
 ordained Economy,   and  the  only  begotten   Son   of  God, 
 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 
 faise^"^    the    Apostles    confess    and    the    Prophets    proclaim  : — all 
 the  doctrines  are  proved  false  of  those  who  have  devised 
 the    Ogdoads    and    Quaternions,   and    unreal   imaginations 
 and  subdivisions  :  who  while  they  ^'  kill  the   Spirit  consi- 
 der that  Christ  is  one  and  Jesus  another,  and  teach  that 
 Christ  is  not   one   but   many.     And    though   they  aiSirm 
 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  must      Wherefore  it    will  be  your  duty   and  that   of  all  who 
 way^to^     consider  this  writing,  and  are  careful  of  their  own  salva- 
 thein        tion,    not    to    yield    voluntarily,    upon    hearing    their    dis- 
 courses without.     For  although  their  talk  is  like  that  of 
 the  faithful,  as  we  have  said  before,  their  sentiments  are 
 not  only  unlike,  but  even  contrary,  and  throughout  full  of 
 
 «  annumer antes.  The  Translator  gives  the  Syriac  Ms.  17200.  Vide  Mr.  Har- 
 
 also  the  rendering  numbering  it   hack,  vey   ii.   439.  For  interimunt,   kill,   the 
 
 E.  Syriac  gives,   deny.     E. 
 
 "  tvhile     they — middle  place.     These  "^  they  again  sever  them,  for  they  teach 
 
 words  are  quoted  by  Severus,  and  form  that  one   indeed  shared   &c.,   Severus. 
 
 part  of  the   citation   (above  p.  li't'J)  in  E. 
 
Christ  Eternal,  saved  us  in  tune. 
 
 blaspliemies :  whereby  tliey  kill  tliose^  who  tlirougli  tlie  They 
 resemblance  of  tlieir  words  take  up  into  tkemselves  the  and  kiu 
 poison  of  tlieir  feelings_,  far  unlike.  As^  if  one  skould 
 mix  water  with  gypsum^  and  give  it  for  milk,  lie  would 
 mislead  by  tlie  resemblance  of  colour :  as  was  said  by 
 one  above  us,  concerning  all  wlio  in  any  way  deprave 
 tke  things  of  God,  and  adulterate  the  truth.  It  is  evil 
 mingling  gypsum^  in  the  milh  of  God. 
 
 It  having  been  clearly  shewn,  that  the  Word  which,  was  SyiIi 
 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 
 a  Man   capable   of  suffering :    we   have    shut   out   all  the 
 gainsaying   of  those   who    say,    '"'^Why,   if  He   was    then 
 born,  He  was  not  Christ  until  then/''    For  we  have  shewn  God  the 
 that  the  Son  of  God  hath  not  then  His  beginning,  Who  not\hen 
 is  for  ever  with  the  Father :  but  when  He  was  incarnate  ^g^^hen 
 and  made  man,  He  summed  up  in  Himself  the  Ion  of  ex-  H*^  ^^'^^ 
 
 .■V  !••  .        Incarnate 
 
 planations  of  men,  m  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-  Jor^ouT^^ 
 ence,  to   be   new   mouM^d  and    obtain  the  prize    of  vie-  salvation 
 tory,  and  again  it  was  inpossible  for  him  to  obtain  sal- 
 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   tJiine    hearty    WJio   hath  gone   up  Rom.  x. 
 into  Heaven?  that  is  to  hring   down    Christy  or.    Who  hath   ' 
 
 X  The  Translator  gives  plaster  as  an  words,  The    Word  tvhich  is  from  above 
 
 alternative  rendering.     E.  from  the  Father  of  all  came  down  and 
 
 y    It    har'nig — Christ    Jesus.      These  was  made  Flesh  and  descended  even  unto 
 
 words    are  cited   by    Severus    in   Cod.  death  and  fulfilled  the  Economy  of  our 
 
 12157  before  cited,  fol.  201.     E.  redemption.     E. 
 
 *  This  same   Ms.   cites  here  a   few 
 
 T    2 
 
27G  One  Christ,  Emmanuel, 
 
 Book  3.  gone  doivn  info   the  deep?   flint  is  to  free  Christ  from   the 
 Rom.  X.    dead.     Then   he    concludes,    That    if  thou   confess   in    thy 
 mouth  the  Lord  Jesus,  and  believe  in  thine  heart  that  God 
 raised  Him  from   the   dead,  thou  shaft  he  saved.     And  he 
 hath  assigned  a  reason  for  these   doings  of  the  Word  of 
 lb.  xiv.     Grod,   saying,  For  to  this  end  Christ  both  lived  and  died 
 and  rose  again,  that  He  might  be  Lord  of  quick  and  dead. 
 I  ^f*^*       And  again  writing  to  the   Corinthians  he   saith.  But  ive 
 lb,  X.       ^^?'e<xc7^  Christ  Jesus  crucified  :  and  he  concludes,  Tlie  Cup 
 ^^-  of  Blessing  which   we    bless,  is   it  not   the    Communion  of 
 
 the  Blood  of  Christ  ? 
 §  3.         And  who  is  He  that  hath  imparted  to  us  of  His  nour- 
 ishment?    Whether  is   he  that    Christ  whom  they  feign 
 to  be  above,  stretched  out    upon  Horus,  i.  e.,  The  End, 
 who  also  framed  their  Mother  :  or  rather  Emmanuel  Who 
 Isa.  vii.     is   of  the  Virgin,  Who  did  eat   butter   and  honey,  con- 
 Jer.  xvii.  ccming  "WTiom   the    Prophet    saith.  And  there   is  a   man 
 ^  ^^^-    and  luho  shall  hiow  Him  ?     This  same  was  announced  by 
 1  Cor.       Paul :  For  I  delivered  unto  you,  saith   he,  amoiig  the  first, 
 that    Christ   died  for  our  sins  according  to   the   Scriptures; 
 ed^by  "     ^""^^  ^hat  He  was  buried  and  rose  again  trie  third  day  ac- 
 S.  Paul     cording  to  the  Scriptures. 
 
 It  is  clear  then,  that  Paul  knows  no  other  Christ  but 
 
 this   One,  Who  both    suffered  and  was  buried    and  rose 
 
 again,    and  was   born :    Whom    also   he    calls    Man.     For 
 
 lb.  12.      having    said.    Now    if   Christ    be  preached,    that    He    rose 
 
 from  the  dead,  he   subjoins,  rendering  the  reason  of  His 
 
 lb.  21.      Incarnation,  For  since  by   man  is  death,   by  man  is  also 
 
 resurrection  from   the   dead.     And   every  where  regarding 
 
 the    Passion   of  our   Lord,    and   His    Manhood,    and    His 
 
 Death,    he  uses    the    Name  of  Christ :   as   in  the  follow- 
 
 llom.        iug;    Destroy    not    him   with    thy   meat,  for  W'hom    Christ 
 
 Eph  ii      <^^^*<^^^'  And  again.  But  now  in  Christ  ye  which  were  some- 
 
 i'^-  time  afar  off  ivere  made  nigh  by  the  Blood  of  Christ;  and 
 
 Gal.  iii.    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,  Ayid  by  thy 
 
 viii.  11.     hiowledge   shall  the  weah  brother  perish  for  ivhom    Christ 
 
The  Name  Cheist.     The  Lord's  testimony.  277 
 
 died :  implying  that  tliere  came  not  down  on  Jesus  a 
 Christ  incapable  of  suffering,  but  that  He  Himself,  be- 
 ing Jesus  Christ,  suffered  for  us :  Who  lay  down  and 
 rose  up  again;  Who  descended  and  ascended^  The  Son 
 of  God,  made  Son  of  man :  as  the  very  Name  too  sig-  The 
 nifies.  For  in  the  Name  of  Christ  is  understood,  He  chrTst 
 who  did  anoint,  and  He  who  was  anointed,  and  the  Unc-  intimates 
 
 .  ,  Father, 
 
 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  Sjjirit  of  the  Lord  is  ujjon  Me,  because  He  Isa.  Ixi. 
 hath  anointed  Me  :  signifying  both  the  anointing  Father 
 and  the  anointed  Son,  and  the  anointing  which  is  the 
 Spirit. 
 
 And  the  Lord  too  Himself  makes  known  WTio  it  was     §  4. 
 that^  suffered.      For  when  He  had  asked  His  Disciples, 
 WJiom  do  men  say  that  /,  the   Son  of  Man,   am?  when  S.  Matth. 
 Peter  answered.    Thou    art   Christ  the   Son  of  the  Living  ib.'io." 
 God,  and   when  he  received   from  Him  this  praise.  That 
 Flesh  and  Blood  revealed  it  7iot  unto  him,  hut  the  Father  lb.  17. 
 Who  is  in   Heaven;   he  made  it  plain,   that  this   Son  of 
 Man  is   Christ  the    Son    of   the  Living   God.     For  from  lb.  21. 
 that    time   He    hegan,   we  read,    to  tell  His  disciples,   that 
 He  must  go  to  Jerusalem',  and  suffer  many  things  from  the 
 Chief  Priests,  and  he  rejected  and  crucified,  and  the  third  Our  Lord 
 day    rise    again.     The    same    Christ    Who    was    acknow-  His  own 
 ledged   by  Peter,  Who  called  him  blessed,    because    the  ings'^^" 
 Father   revealed  unto   him  the   Son  of  the    Living   God, 
 said,   that   He  must    Himself  siffer  many   things,    and    he 
 crucified:  and  then  He  rebuked  Peter,  for  thinking  Him 
 Christ    after   the    opinion  of  men   and   for   turning  away 
 from  His  Passion:   and   He  said  to  His  disciples,  jy an?/ lb. 24, £5, 
 mem  will  come   after  Me,   let  him   deny   himself,   and   tahe 
 %ip   his  cross   and  follow  Me.     For  whosoever  will  save  his 
 life  shall  lose  it,   and  whosoever  will   lose  it  for  My  sahe, 
 shall  save  it.     For  these  words  Christ  spake  openly.  He 
 Who    is  Himself  the    Saviour    of   such    as  for    confessing 
 Him  should  be  delivered  unto  death,  and  lose  their  lives. 
 
 «  Eum  Qui.  The  Translator  gave  both     Him  Who  and  who  it  was  tJ'i^i'   E. 
 
278  Christ  foretold  His  own  Cross 
 
 Book  3.       But  if  He  was  not  Himself  to  sufrer_,  but  to  soar  away 
 ^  '^'     from  Jesus_,  wliy  did  He  withal  exhort  His  Disciples  to 
 take    up    the    Cross    and    follow    Him  ?    which    Cross,,  by 
 their  account^  He  was  not   Himself  taking   up,  but   was 
 forsaking   the   Economy  of  the   Passion  ^'  ?     For  in  proof 
 that  He    speaks  not  this    of  acknowledging  some   Cross 
 on  high  (as   certain  persons   dare   to   expound  it)  but   of 
 the  Passion  which  He  was  Himself  to  suffer,  and  which 
 His  disciples  in  their  own  persons  were  hereafter  to  suf- 
 S.Matth.  fer.  He  concluded.  For  tuJiosoever  luill  save  his  life,  shall 
 lose  it;   hut  ivhosoever  ivill  lose,  shall  find  it.     And  of  the 
 future   sufferings   of  His  disciples  for  His   sake,   He  said 
 lb.  xxiii.  to  the  Jews,  Behold,  I  send  unto  you  Prophets,  aiid  luise 
 men,   and    teachers,    and  some   of  them   sJiall   ye    hill   and 
 lb.  X.  18.  crucify.    And  to  the  disciples  He  said.  Ye  shall  stand  he- 
 lb.  xxiii.  fore  Governors  and  Kings  for  My  salce,  and  some  of  you 
 they  shall  scourge  and  hill,  and  persecute  from  city  to  city. 
 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, 
 lb. X. 28.  when  He  added  this  exhortation  to  them:  Fear  not  them 
 ivliich    hill    the    body,    hut    the    soul    they    cannot    hill;    hut 
 rather  fear  Him  luhich  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. 
 wbrdis         Now  for  all  this,  some  have   gone   so  far  in  audacity, 
 iionour     as  to  scorn  the  very  Martyrs,  and  revile  those  who  are 
 urs,         slain  for  confessing  the  Lord,  and  who  bear  all  that  the 
 Q^^.^^^      Lord    foretold,    and    so    far    endeavour    to    attain   to   the 
 honour^     footsteps   of  the    Lord's   Passion,  being  made  Martyrs  of 
 
 ^  Butif—ofthe  Passion.    These  few         c   cf.    stretched    out    upon    Horns  p. 
 words  are  cited  by  Severus  in  the  same    276.     E 
 codex  12157.     E. 
 
sliewed  long  suffering  in  all  verify.  279 
 
 One  AVlio  was  capable  of  suffering.     But  these  we  leave 
 
 to  the  Martyrs  themselves.     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,  Fatlier,  forgive  them,  for   they  S.  Luke 
 
 JiRow  not  luhat  they   do,  the  long-suffering,   and  patience, 
 
 and  mercy,  and   goodness   of  Christ  is  declared:  in  that 
 
 He   should  both    suffer    Himself,   and    Himself  plead    forHesuf- 
 
 those  who  had  used  Him  ill.     For  that  which  the  Word  pled 
 
 of  God  spake  unto  us.  Love  your  enemies,  and  fray  /orlb.  vi.  27. 
 
 tliem  that  hate  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      §  6. 
 
 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  turn    tJie    other    cheeJc,    if  He  S-  j^atth. 
 
 .  .         .  V.  3y. 
 
 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  God  the  Father,  made  Son  of  Man.  For  He 
 wrestiod    and    overcame  :    being  as   He    was   a   Man    con-  came 
 
280  Christ^  God  and  Man,  overcame  for  man. 
 
 Book  3.  tending    for   His    fathers^    and  by   obedience   paying   tlie 
 
 S.  Matth.  debt  of  disobedience :    yea.   He   batb   bound   the    stronof 
 xii.  29.    ■  .  .  . 
 
 man,  and  unbinds  tlie  weak  and  batli  given  salvation  to 
 
 His    creature,    by  destroying   sin.     For   He  is   the   most 
 gracious  and  merciful  Lord  and  the  lover  of  mankind. 
 §  7.         And  thus,  as  we  said  before.  He  hath  bound  and  uni- 
 Presence  ^^^  lai&TL  to  God.     For   if  man  had  not    overcome   man's 
 and  His    antagonist,  the  Enemy  would  not  have  been  fairly  con- 
 Self,"       quered.    And  on  the  other  hand,  were  not  God  the  giver 
 man's  foe  of  our    Salvation,   we    should   not  have  firm   hold    of  it. 
 And   except   man   were   united  unto   God,   he   could   not 
 have  partaken  of  incorruption.     Thus  it  became  the  Me- 
 diator  between    God    and   man,    by    His    connexion   with 
 either  side,  to   gather  both  into  friendship  and  concord; 
 and  while   He   presented   man   unto    God,  to    make    God 
 known  unto  men.     For   how    could    we   be   partakers    of 
 Gal.  iv.  5.  His  adoj)tion  of  sons,  had  we  not  received  from  Him  by 
 the   Son,   the  Communion  which  is   with  Him; — had  not 
 His  Word  made  Flesh,   come  into   Communion  with  us  ? 
 through  which  cause  also  He  passed  through   every  age, 
 restoring  all  to  the  Communion  which  is  with  God. 
 
 Wherefore    such  as    say  that   He  was  manifested   only 
 in  appearance,  and  not  born  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 
 Rom.  V.    unconquered :    which  reigned  from  Adam    to   Moses,   even 
 Wh     th   ^^^^  such  as  sinned  not  after  the  likeness  of  Adam's  trans- 
 Law  did,  gression.     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  spu^tual,  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 
 
His  worhs  true,  Hefreedj  yet  not  those  w7w  believe  Him  not.  281 
 
 other  party  was,  i.  e.,  Man :  tliat  as  Man  liad  been  by 
 sin  dragged  into  slavery,  and  was  bolden  of  death,  so 
 sin  might  be  slain  by  man^  and  man  go  ont  free  from 
 death. 
 
 Thus  as  through  the  disobedience  of  that  one  man,  who  lb.  v. 
 in  the  first  instance  was  moulded  out  of  unwrought  earth,     ' 
 the  many  luere  made  sinners,  and  lost  their  lives  :  so  also 
 it   was  meet   that   by   the    obedience    of  one   Man  Who  in 
 the  first  instance  was  born  of  a  Yirgin,  many  should  be 
 Justified  and  obtain  salvation. 
 
 Thus  then  the  Word  of  God  was  made  man ;  as  Moses 
 also  saith.  Our  God,  true  are  His  works.     But  if,  not  be-  Dent.    ' 
 ing  made  flesh.  He   shewed  Himself  as  flesh :   His  work  ^^^'  ^' 
 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  born  of    ^"^T* 
 Joseph,  die  abiding  in  the  slavery  of  their  old  disobedi-     ^  ^ 
 ence,  not  yet  blended  with  the  Word  of  God  the  Father, 
 nor  receiving  Liberty  by  the  Son,  according  to  His  own 
 saying.  If  the   Son  shall  maize   you  free,  ye  shall  be  free  ^:J^^^ 
 indeed.     But  they  knowing  not  that  Emmanuel  Who   is 
 of  the  Yirgin,   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 
 AYord  saith,  setting  forth  His  own  gift   of  grace,  I  said,  Ps. 
 Ye  are  the  sons  of  the  Most  High,  all  of  you,  and  Gods ;  qj, 
 but   ye   die   as   men.      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  God,  and   de- 
 fraud man  of  his   ascent  unto   God,  and   are  unthankful 
 to   the   Word   of  God,    Who    for   them   was    made  flesh. 
 For  to  this  end,  the    Word  of  God  was   made  man,  and 
 He    Who    is    the    Son    of   God,    Son    of   Man,   that   man 
 
282  lie  gave  us  life,  He,  God  and  Man,  and 
 
 Book  3.  blended  '^  witli  God^s  Word^  and  receiving  tlie  adop- 
 tion, miglit  become  tbe  Son  of  God.  Since  we  could 
 no  otherwise  receive  incorruption  and  immortality,  but 
 by  being  united  to  Incorruption  and  Immortality.  And 
 how  could  we  be  united  to  incorruption  and  immortality, 
 without  Incorruption  and  Immortality  being  first  made 
 that  which  we  are  ?  that  the  corruptible  might  be  swal- 
 lowed up  by  Incorruption,  and  the  mortal  by  Immortali- 
 Gal.  iv  5.  ty ;  that  WO  might  receive  the  adoption  of  Sons. 
 
 §  2.  Therefore,  Wlio  shall  declare  His  generation  ?  for  He  is 
 
 Jer^xvif"  ^  -^^^^^^  «,n(i  who  luHl  acknowledge  Him-  ?  But  that  man 
 i),  LXX.  knoweth  Him,  to  whom  the  Father  which  is  in  Heaven 
 ^   ,  ,       hath   revealed  Him,  to   make    him  understand,  that    that 
 
 S.  John  , 
 
 i.  lo.  Son  of  Man,  who  is  horn  not  of  the  will  of  the  flesJi  nor 
 of  the  will  of  man,  That  is  Christ  the  Son  of  the  Living 
 God. 
 
 For  that  no  one  at  all   of   the  Sons   of  Adam  is  call- 
 ed God  in  the  same  sense  as  He  is,  or  named  Lord,  we 
 
 He  is        have    shewn    from  the   Scriptures.     But   that  He,  in  the 
 
 God  proper  sense  of  the  words,  apart  from  all  men  that  ever 
 were,  is  God,  and  Lord,  and  King  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,  coming 
 
 d  The  Greek  as  preserved  by  Theo-     lator     the     two     renderings,   mingled, 
 dovei  gives  xocpr](Tas,  receiving  info  him  ;     blended.     E. 
 the  Latin   gives  commixtus,  the  Trans- 
 
The  Mighty  God.     His  own  wondrous  sign  to  Aliaz.  283 
 
 in   tlie   Clouds  to  judge  all  :    all  this,  I    say,   tlie    Scrip- 
 tures prophesied  concerning  Him. 
 
 For  as  He  was  Man,  that  He  might  be  tempted,  so  §  3. 
 was  He  also  the  Word,  that  He  might  be  glorified :  the 
 Word  remaining  inactive  in  His  temptation  and  dishon- 
 our and  crucifixion  and  death,  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  God,  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  had  her  origin  from  among  men,  who  herself  also 
 was  a  human  being. 
 
 Wherefore    the    Lord    also   Himself   hath    given    us    a  ^1^^  ^^^ 
 sign   in   the    depth,   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    loiuer  i^arts   of  the    earth,    seeking    the  Eph.  iv. 
 sheep   it'hlch   luas    lost,    (which  indeed  was  His   own  crea-  s.  Luke 
 ture)  j   and  then  that   He  should  ascend  up  on  high,  of-  ^^'   ' 
 fering   and   commending   to    His   Father   that   Man    who 
 had   been   found;    offering  in  Himself  the   first-fruits    of 
 man^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  up  hy  joints  and  hands,  and  strengthened  hij  Col.  ii. 
 the  increase  of  God,   each  single  member  having  its  pro- 
 per and  suitable   position   in   the   Body.     For   there   are 
 many  mansions  in  the  Fathey^s  House,  even  as  there  are  S.  John 
 many  members  in  the  Body.  ^^^'  "* 
 
 Thus  we   see  that  God  was  forbearing  when  Man  fell    ^J^.^- 
 away:  foreseeing  that  he  would  have  restored  to  him  that     ^  j 
 victory   which    should   be   wrought   by    the   Word.     For  poll's 
 when   strength  was  made  perfect  in  iveahiess,  it  exhibited  fering 
 the   benignity    of   God,    and    His  most  admirable  power,  xii.  y.* 
 Thus,v  as    He   patiently   endured  Jonas^    being    swallowed 
 
284  God  endured  Jonah's  absorption^  man's  long  jpunishment. 
 
 Book  3.  up  by  the  wliale,  not  that  being  swallowed  he  should 
 perish  for  ever,  but  that  being  vomited  forth,  he  might 
 the  more  submit  himself  to  God,  and  give  more  glory 
 to  Him  Who  had  bestowed  on  him  safety  beyond  hope ; 
 and  might  cause  steady  penitence  in  the  Ninevites,  they 
 turning  to  the  Lord  for  deliverance  from  death,  in  alarm 
 at    the    sign    which    was    wrought    about    Jonas ; — as   the 
 
 Jon.  iii.     Scripture  saith  of  them,   And   they   tuiiied  hack  every  one 
 
 '  *  fro7n  his  evil  way  and  from  the  iniqtdfy  which  was  in  their 
 handsj  saying,  Who  hioiveth  if  God  luill  repentj  and  turn 
 His  anger  aivay  from  us,  that  loe  perish  not  ? — so  also  in 
 the  beginning  God  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  and  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- 
 
 Ib.  i.  9.  ed  and  said,  I  am  a  Servant  of  the  Lord,  and  I  worship 
 the  Lord  God  of  Heaven  Wlio  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.  ii.  2.    utter  the  saying  which  Jonas  prophetically  spake,  I  cried 
 
 unto  the   Lord  my  God  in  my    tribulation,   and  He  heard 
 
 me  from  the   belly  of  Hell.     So   may  he    always  continue 
 
 glorifying    God,    and   incessantly    giving    thanks    for   the 
 
 1  Cor.  i.  salvation   which   he   hath   obtained   from    Him :    TJiat  no 
 29 
 
 flesh  may  glory   before  the   Lord,   nor  man  ever  entertain 
 
 the  contrary  thought  concerning  God,  so  as  to  account 
 the  incorruption  which  he  has  to  be  his  own  by  nature, 
 and  to  be  tossed  about  by  empty  arrogance,  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  God  had  towards  man  and 
 blind  his  understanding  that  he  might  not  think  worthi- 
 ly of  God;  comparing  and  judging  himself  equal  to  God. 
 §  2.  This  therefore  was  God^s  long  suflPering,  in  order  that 
 
 Lesbon      Man   passing  through    all    things,    and    acquiring   moral 
 
By  His  Mildness  He  taught  Man  how  great  is  God.     285 
 
 knowledge^    and  so  coining  to   tlie  resurrection  from  tlie  He 
 dead,  and  learning  by  actual  assay  what  lie  was  delivered  Sa?* 
 from,  miglit    ever  be  grateful  to   tlie  Lord :  having  won 
 of  Him  the  gift  of  incorruption,  that  lie  miglit  love  Him 
 more ;    (for  be  to  wbom  more  is  forgiven  lovetb  more  :)  cf.  S. 
 — again,  tbat  be  might  know  himself,  bis  mortality  and  4-^  ^  ^"' 
 weakness,   and   might   understand    concerning    God,    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:  and  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  saith,    God  hath  shut  ujp  all  in  unbelief,  Rom.  xi. 
 that  He  may  have  mercy  ui^on  all  ^ ;  and  this  He  saith,  not  2  cf.  supra 
 of  spiritual  ^ons,   but  of  Man,  who  having  been  diso-  ^*     ' 
 bedient  to   God,   and  cast  out  of  immortality,   did  after- 
 wards   obtain  mercy,  receiving  through  the   Son  of  God 
 the  adoption  which  is  by  Him. 
 
 For  such  an  one,  holding  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  lb.  viii.  3. 
 He  miglit  condemn  sin,  and  so  cast  it  out,  as  a  con- 
 demned thing,  from  the  flesh;  and  might  provoke  man 
 to  resemble  Himself,  appointing  him  to  be  the  Imitator 
 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 
 
280  The  Dt'Uvcrer  foretold, 
 
 Book  3.  man  to  receive  God^  and  God  to  dwell  in  Man : — accord- 
 ing to  tlie  good  pleasure  of  tlie  Father. 
 §  3^  To  tliis  end  accordingly  tliat  sign  of  our  salvation, 
 wliicli  is  Emmanuel  born  of  tlie  Virgin,  is  the  Lord  Him- 
 self: since  it  was  the  Lord  Himself  Who  was  saving 
 those  who  of  themselves  had  no  means  to  be  saved.  And 
 therefore   Paul   setting  forth    the   infirmity  of  man   saith, 
 
 Rom.  vii.  jPor  I  Jniow  that  in  my  flesh  dweUeth  no  good  thing:    im- 
 *'  plji^o  *^^^  ^*^^  ^^  ourselves  but  of  God  cometh  the  bless- 
 
 Ib.  24.  ing  of  our  Salvation.  And  again,  0  luretched  man  that 
 I  am,  icho   shall  deliver  me  from  the  body   of  this  death? 
 
 lb.  25.  Then  he  introduces  the  Deliverer;  The  grace  of  our  Lord 
 Jesus  Christ. 
 
 Isa.xxxv.      And  so  too  Esaias  saith,  Be  comforted,  ye  weak    hands, 
 
 and  ye  feehle   hnees ;   he    encouraged,  ye  of  timorous    heart, 
 
 he  strong,  fear  not :    hehold,  our    God  repay eth   judgement, 
 
 and  will  recompense.  Himself  will  come  and  save  its  :   i.  e., 
 
 that   we   had    not    salvation    of   ourselves,   but    of    God^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.  Ixiii.    lows  :  Neither  elder,  nor  Anr/el,  hut  the  Lord  Himself  shall 
 9.  LXX.  . 
 
 save  them,  hecause   He    loveth   them   and   ivill   spare    them. 
 
 He  IV ill  deliver  them.     And  as  concerning  that  this  same 
 
 Person  should  begin  to  be  a  true  visible  man,  while  He 
 
 lb.  xxxiii.  is  the  Saving  Word,  Esaias  saith  again.  Behold,  thou 
 city  Sion,  thine  eyes  shall  see  our  salvation.  And  that 
 He  was  not  only  Man  AYho  died  for  us,  Esaias  saith, 
 And^  the  holy  Lord  of  Israel  remend)ered  His  dead,  ivho 
 had  slept  in  the  land  of  hurial ;  and  went  down  to  them 
 to  preach  the  good  tidings  of  the  salvation  ichich  is  of 
 Him,  that  He  might  save  them.    And  this  same  thing  the 
 
 Mic.  vii.  Prophet  Amos  saith  also  :  Himself  will  turn  and  have 
 mercy  upon  us  :  He  will  do  away  our  iniquities,  and  cast 
 our  sins  into  the  depth  of  tlie  sea.     And  again,  signifyiug 
 
 e  St.  Irenaeus  quotes  this  below,  Book    Dial,  cum  Tryphone,  c.  72  fin.     .  1C4 
 iv.  c.  22,  as  Jeremiah,  to  whom  like-     Oxf.  Tr.    E. 
 wise   S.    Justin    Martyr  attributes    it, 
 
God  and  Man.     Error  of  Thcodotion  and  Aqn'da,      287 
 
 the  place  of  His  advent^  lie  saith,   The  Lord   s^alte  from  Amos 
 Sion,   and  from  Jerusalem  He  uttered  His  voice.     And  to  ^'   * 
 shew  that  from  the  southern  part  of  the  heritage  of  Ju- 
 dah  will  come  the   Son  of  God^  Who  is   God;  and  that 
 He  Who   was   of  Bethlehem  (where  the  Lord  was  born) 
 shall  send  forth   His  praise  into  all  the   Earth :  as  saith 
 the    Prophet  Habakkuk,  God   shall   come  from    the    South  li^^h.  ilU 
 wind,  and  the  Holy  One  from  Mount  Ephraim.    His  Poiver 
 covered  the  Heavens,  and  the  earth  is  full   of  His  praise. 
 Before  His  Face  shall  go  forth   the    Word,  and   His   Feet  lb.  5. 
 shall  go  forth  in   the  fields.     Evidently  meaning  that   He 
 is   God^    and   that    His    coming   is    unto    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-    Chap. 
 
 XXI 
 
 ved  us,  giving  the  sign  of  the  Virgin.     Untrue  therefore     ^  j    " 
 
 is  the  interpretation  of  certain  who  venture  thus  to  in-  Mistrans- 
 terpret  the  Scripture :  "  Behold  the  damsel  shall  be  with  isa.  vii. 
 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  born  of  Joseph :  whereby  to  the  best  of  their  power 
 they  undo  this  so  great  Economy  of  God;  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  Modes  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  left,  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     Origin  of  LXX.     Ezra  arrmujcd  hools  of  Scrijifure. 
 
 Book  3.  tliose   who    boast    to    be    tlie    house   of   Jacob    and    the 
 
 people  of  Israel^  are  even  disinherited  from  the  grace  of 
 
 God. 
 
 §  2.  For  before  the  Romans    strengthened   their  dominion, 
 
 the  Macedonians  being  yet  owners  of  Asia, — Ptolemy  the 
 
 Son  of  Lagus,   ambitious  of  adorning  the  Library  which 
 
 Origin  of  he  had  founded  in   Alexandria  with  the  writino^s   of  all, 
 LXX 
 
 as  many  at  least  as  were  good   for  any  thing,  requested 
 
 of  the  people  of  Jerusalem,  that  he  might  have  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  translation  the  truth  as  it  is  in  the 
 Scriptures,  separated  them  one  from  another,  and  bade 
 them  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  God  was  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  Gentiles 
 which  were  present  might  know,  that  the  Scriptures 
 were  translated  by  inspiration  of  God.  And  no  wonder 
 surely  that  God  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  King  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 
 
Autliorlttj  of  Svijtuafjiat  version.  289 
 
 God  prepared  and  new-formed  our  Faith  wliicli  is  in 
 His  Son;  and  preserved  tliem  to  us  unadulterated  in 
 Egypt;  wherein  both  the  House  of  Jacob  throve,  flying 
 from  the  famine  which  was  in  Canaan,  and  also  our  Lord 
 was  there  preserved,  flying  the  persecution  which  arose 
 from  Herod : — Moreover,  this  version  of  those  Scriptures 
 having  been  made  before  our  Lord  came  down,  and  finish- 
 ed before  any  Christians  were  to  be  seen;  (for  our  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  now  translate  otherwise, 
 upon  our  refuting  them  out  of  the  very  Scriptures  and 
 snutting  them  up  unto  the  faith  of  the  coming  of  the 
 Son  of  God.  But  firm,  and  unfeigned,  and  alone  true.  Our 
 is  the  Faith  which  we  have,  clearly  evidenced  by  those  fi^m 
 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  God,  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  Kingdom 
 of  Heaven  had  drawn  near,  and  is  abiding  within  such 
 men  as  believe  in  Him  Who  was  born  of  a  Virgin, 
 even  Emmanuel;  As  they  themselves  bear  witness,  that 
 before  Joseph  and  Mary  came  together  (of  course  while 
 she  was  abiding  in  virginity)  she  lu as  found  ivith  child  q/'S.  Matth. 
 the  Holy  Ghost;  and  that  the  Angel  Gabriel  said  unto  her, 
 The  Holy  Ghost  shall  come  ujpon  thee  and  the  Power  of  the  1/35. 
 
 u 
 
290       Isalali  most  clmjh/ forrhUs  God's  Human  Birth 
 
 Books.  Highest  shall  overshadow  thee:  ivherefore  also  that  Hohj 
 Thing  ivhich  shall  he  horn  of  thee,  shall  he  called  the  Son 
 of  God;    and  tliat  tlie  Angel  in  sleep   said  unto  Joseph, 
 
 S.Matth.  But  this   was   done,    that   it   might  he  fulfilled    ivhich   ivas 
 '     '   spol'en   hy  the   Projjhet   Esaias,    Behold   a    Virgin   shall   he 
 with  Child. 
 
 Now  the  Elders  have  translated  Esaias  as  having  said, 
 
 Isa.  vii.  And  the  Lord  spahe  again  unto  Ahaz,  Ash  thee  a  sign  of 
 the  Lord  thy  God,  in  the  deep  heneath  or  in  the  height 
 ahove.  And  Ahaz  said,  I  will  not  ash,  nor  tempt  the  Lord, 
 And  he  said,  Lt  is  no  small  thing  for  yon  to  offer  a  contes 
 unto  me7i,  and  how  doth  the  Lord  insure  your  contest? 
 Therefore  the  Lm^d  Himself  shall  give  you  a  sign.  Be- 
 hold a  Virgin  shall  conceive,  and  hring  forth  a  Son  and 
 ye  shall  call  His  name  Emmanuel.  Butter  and  honey  shall 
 He  eat :  hefore  He  shall  hnotu  or  chuse  the  evil.  He  shall 
 deal  in  the  good :  For  hefore  the  infant  may  hnoiv  good 
 or  evil,  He  shall  not  consent  unto  luichedness,  that  He  may 
 
 The  Ex-  chuse  the  gooxl.  We  see,  the  Holy  Ghost  hath  diligently 
 signified  by  these  sayings.  His  Birth,  that  it  is  of  the 
 Virgin,  and  His  Substance,  that  He  is  God  (for  this  the 
 Name  Emmanuel  implies) :  and  He  declares  Him  to  be 
 Man  by  saying.  Butter  and  honey  shall  He  eat :  and  by 
 terming  Him  an  infant,  and  hefore  He  hnow  good  and 
 evil:  for  all  these  are  sis^ns  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  His 
 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  noiu,  0  House  of  David : 
 it  v/as  as  one  signifying,  that  He  Whom   God  promised 
 
 Ps.  to  David,    to  raise  up  from  the  fruit  of  his  womb    to  be 
 
 11^  "*  an  everlasting  King,  He  it  is  Who  is  born  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  ivomh  ^,  an 
 expression   proper   to    a   Virgin  with  child;    and  not,    of 
 
 '  or    helli/,  as   English  Margin    in     Ps.  cxxxii.  11.     E. 
 
of  a  Virgin  :  King  David  too.  291 
 
 the  fruit  of  his  loins ,  nor_,  of  the  fruit  of  his  reins j  wliicli 
 properly  belongs  to  a  man  begetting,  and  to  a  woman 
 conceiving  by  a  man.  Tlius  Scripture  in  its  promise 
 hatli  excluded  tlie  man's  generative  powers :  yea_,  lie  is 
 not  even  mentioned,  because  tlie  Cliild  tliat  was  being 
 born  was  not  of  tlie  will  of  man.  But  it  liatb.  esta- 
 blislied  and  confirmed  tlie  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  art  thou  ccmong  women,  and  hies-  s.  Luke 
 sed  is  the  fruit  of  thy  womh ;  the  Holy  Ghost  signifying  ^*  ^* 
 to  such  as  will  hear,  that  the  Promise  which  God  made, 
 of  the  fruit  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  Esaias,  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  God  pro- 
 mised him,  of  the  fruit  of  his  womb  to  raise  up  a  horn, 
 even  Christ's  Kingdom.  But  they  understood  it  not; 
 otherwise  they  would  have  dared  again  to  change  this 
 also. 
 
 And   as   to    Esaias'  saying.  In    the    depth  heloiv,  or  in     §  6. 
 the  height  above,  it  was  as  much  as  to  say,  that  He  that  Eph.  iv. 
 descended,   is    the   same    also    that    ascended.      And   as   to  ^^' 
 his  saying,  The  Lord  Himself  shall  give  a  sign;  it  meant 
 the  unlooked  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  happens  to  all  who  become   mo- 
 thers ?     But  because  an   unlooked   for    salvation  was  be- 
 ginning   by    God's    aid   to    be   wrought   for   men,    there 
 was    wrought    also   the   unlooked  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^j^J^'g 
 coming,  signified  that  as  a  stone  cut  out  without  hands  prophecy 
 
 u  2 
 
292       Ty2)e  of  Moses'  Bod.     Jeconias'  seed  degraded; 
 
 Book  3.  He  came  into  this  world :  I  mean,  that  tlie  saying, 
 Dan.  ii.  JYithout  liaiids,  meant  tliat  without  work  of  human  hands, 
 i.  e.,  of  those  who  are  used  to  cut  stones,  was  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 
 jg^  and   skill.     And   therefore    Esaias    saith,    Tims   saith   the 
 
 xxviii.l6.  Ijord,  Behold,  I  cast  into  the  foundations  of  Sion  a  preci- 
 ous stone,  elect,  chief,  a  cor yier -stone,  an  honourable  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, 
 '?M^°^  cast  the  rod  on  the  ground,  that  it,  becoming  incarnate, 
 Exod.vii.  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.  viii.     witness  that  it  is  the  the  finger  of  God  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- 
 xu.    ,  u.  ^jjjj^g  Ynove  than  David,  born  as  He  must  have  been  of 
 the    same    seed,    and    their    actual    offspring  ?     And   why 
 again   did   He   call    Peter   blessed,  for   kno\ving    Him   to 
 ll;  ^^^-    be  the  Son  of  the  Living  God  ? 
 
 §  9.  And  besides  this,  neither  could  He  be  King,  if  at  least 
 
 S.  Matth.  He  were  Son  of  Joseph ;  nor  heir,  as  Jeremiah  saith 
 Engl.^^  ^  F*^^  Joseph  is  set  forth  as  the  son  of  Joacim  and  Je- 
 '^^l^' .     chonias,   as  Matthew  also  expounds  his  origin.     But  Je- 
 
 Jechonias  ^      ^  ^  o  ^ 
 
 has  no      chonias  and  his  issue  were  all  degraded  from  the  King- 
 
 Jer.  xxii.  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,  L  will  take  him  off  thence,  and 
 
 deliver  him  into  the  hand  of  them  that  seeh  thy  life.    And 
 
 lb.  23-30.  again,   Jeconias  is  dishorioured,   as  a  vessel   luhereof  is   no 
 
 use,   in   that   he   is    cast   out   into   a   land  which   he   knew 
 
 not.     0  Earth,  hear  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  David,    a   Brince   in 
 
they  warned  thereby.    Adam's  birth  and  the  Lord's.    293 
 
 Juda.  And  again^  God  saitli  of  Joacim  his  father.  Where-  lb.  xxxvi. 
 fore  thus  saith  the  Lord  of  Joacim  [his  father]  King  of^^'^^' 
 Jiidcea;  that  there  shall  not  be  of  him  one  sitting  on  the 
 throne  of  David,  and  his  dead  body  shall  be  cast  out  in  the 
 heat  of  the  day  and  in  the  frost  of  the  night ;  and  I  luill 
 look  upon  him  and  upon  his  sons,  and  I  will  bring  upon 
 them  and  upon  the  inhabitants  of  Jerusalem^  upon  the  land 
 of  Juda,  all  the  evils  which  I  have  spoken  of  them. 
 
 Such  therefore  as  say  that  He  was  born  of  Joseph, 
 and  hath  His  hope  therein,  make  themselves  out  to  be 
 degraded  from  the  Kingdom,  falling  under  the  curse 
 and  reproach  which  was  directed  against  Jechonias  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  born  of  his  seed,  i.  e,,  of  Joseph,  but  according  to 
 God^s  Promise  from  the  womh  of  David  is  raised  up  an 
 Eternal  King,  Who  sums  up  all  in  Himself;  yea  !  the  Eph.  i. 
 old  work  of  Creation  He  hath  summed  up  in  Himself.         Rom.  v. 
 
 Because  as    by  the    disobedience    of  one  man  sin  had  ^^;  ^^ 
 entrance,    and   by    sin    death    prevailed;    so    also   by   the  Christ 
 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    God 
 had   not    yet  rained   and    man    had  not  tilled  the   earth)  Gen.  ii. 
 and  was   moulded   by  the    Hand    of   God,    i.   e.,    by  His 
 Word  (for  all  things  were  made  by  Him);  and  the  Lord  S.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  gathering  up  of  Adam. 
 
 And  so,  if  the  first  Adam  had  a  man  for  his  father, 
 and  was  born  of  a  man^s  seed,  it  were  meet  to  say  that 
 the  second  Adam  was  also  born  of  Joseph.  But  if  the 
 former  was  taken  out  of  earth  and  God  was  his  Framer, 
 it  was   meet  that   He  also,  being   summed  up   as  part   of 
 
294  Christ  the  Lord  tooh  truly  flesh  of  the  Virgin  Mart/j 
 
 Books.  Adam,   I  mean  tliat  tlie  Man  framed   by  tlie  AlmigMj, 
 sliould   have   tlie    same   resemblance    of  birth   with   him. 
 Why  then    did   not    God  a  second   time   take    dust,   but 
 wrought  so  that  the  formation  should  be  of  Mary?  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. 
 Chap.        Wherefore    they    also    fail    exceedingly,    who    say   that 
 •    .  .       He  received  nothing  of  the  Virgin,  desiring  to  cast  out 
 If  not       the  inheritance  of  the  Flesh,   and   to  reject  that  simili- 
 theVir-    tude.     For  if  the  one  had  his  formation  and   substance 
 Mauas^     of  the  earth,  and  by  the  hand  and  workmanship  of  God^ 
 we  but  the  other  not  by  the  hand  and  workmanship  of  God: 
 
 3  or  as      of  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  sa.y  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,  that   we  consist  of  a  body 
 received    of  the    earth,    and   of  a    soul    receiving   breath 
 from    God,    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.  tneeh,  that  they  shall  inherit  the  Earth.     And  the   Apos- 
 ^'  ^'         tie  Paul   too  in  the   Epistle    to  the    Galatians   saith   ex- 
 Gal,  iv.    pressly,  God  sent  forth  His  Son,  made  of  a  woman.     And 
 Rom.  i.  3  ag'^iii   ill   that   to    the   Romans    he    says.    Concerning   His 
 ^'  Son    mio   was   made  indeed  of  the  seed  of  David  accord- 
 
 ing  to  the  flesh,  Who  is  foreordained  the  Son  of  God  with 
 jijoiver,  according  to  tlie  Spirit  of  Sanctiflcation  by  the  Be- 
 surrection  from  the  dead,  Jesus  Christ  our  Lord. 
 §  2.         Yea,  superfluous  also  were  His  coming  down  into  Mary. 
 
and  endured  in  the  Fleali.   Tlte  72  generations  in  S.  Lulie.  295 
 
 For  wliy  did  He  at  all  descend  unto  her,  if  He  were 
 not  to  receive  anything  of  lier  ?  And  again,  had  He 
 taken  nothing  from  Mary,  He  would  not  have  been 
 capable  of  those  refreshments  derived  from  the  earth, 
 whereby  the  earthborn  body  is  nourished ;  neither  when 
 He  had  fasted  40  days,  like  Moses  and  Elias,  would  He 
 have  hungered,  the  body  craving  its  proper  food;  nor 
 would  John,  His  disciple,  writing  of  Him,  have  said.  But  S.  John 
 Jesus  J  wearied  luith  His  journey,  sat  down;  nor  would  Da- 
 vid before  have  cried  concerning  Him,  TJict/  have  added  Ps.  ixix. 
 also  to  the  luvin  of  My  wounds^;  nor  would  He  have 
 wept  over  Lazarus;  nor  have  sweated  great  drops  of 
 blood ;  nor  have  said.  My  soul  is  exceeding  sorrowfid ;  S.  Matth. 
 nor,  when  His  side  was  pierced,  would  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  handy  work. 
 
 For  this    cause  Luke  points    out    that   the    genealogy,     §  3. 
 which   extends   from   our   Lord's   Birth   unto  Adam,   has  Genea-  ^ 
 72    generations,    conjoining    the    end    to   the    beginning,  ^°sy 
 and  implying,    that   it    is   He   Who  in  Himself  gathered 
 up  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  ivhich  is   to  come:    as   though  Rom.  v. 
 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  God;    God  forming 
 first  of  all  the  natural  ^   man,  to  the  end  that  he  mig^ht 
 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,  f^'^^^^ 
 
 g  Yea  superfluous— My  Wounds,  These  ^  animalem.     The  Translator  gives  as 
 
 words  are  cited  by  Severus,  in  the  Syriac  an  alternative  rendering  merely  animal. 
 
 Ms.  in  the  British  Museum  add.  17200.  E. 
 E. 
 
296       Likeness  and  contrast  between  Eve  and  Mary, 
 
 Books.  0  Lord;  he  it  unto  me  according  to  Thy  Word.  But  Eve 
 '^in^Ev^'  ■^^  found  disobedient.  For  slie  did  not  obey^  being  yet 
 and  the     a  virgin.    As  slie,  having  indeed  a  husband,,  i.  e.^  Adam, 
 
 Virffin  .  .  .       . 
 
 Mary       jet   being    still    a    virgin    (for    they    were    both   naked    in 
 
 Gen.  ii.  Paradise,  and  ivere  not  ashamed^  because,  having  been  a 
 short  while  created,  they  had  no  knowledge  of  the  pro- 
 creation of  children;  for  they  were  first  to  grow  up  and 
 thereupon  afterwards  to  be  multiplied)  as  Eve  I  say 
 proving  disobedient  became  the  cause  of  death  both  to 
 herself  and  to  all  mankind;  so  also  Mary  having  a 
 husband  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 
 
 *  or  un-    reaction^  which  should  come  round  from  Mary  to  Eve ; 
 
 recircufa-  siuce   in   no    other   way   can    that   which    is    knotted    be 
 
 tionem  undone,  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  place 
 to  be  first  undone. 
 
 S.  Matth.  And  on  this  account  the  Lord  said.  The  last  indeed 
 shall  be  first,  and  the  first  last,  and  the  Prophet  too  im- 
 
 Ps.  xlv.  phes  this  very  same,  where  he  saith.  Instead  of  thy  Fa- 
 thers  are  horn  to  thee  children.  For  our  Lord  being  born, 
 the  First-born  of  the  Dead,  and  receiving  the  old  Fa- 
 thers into  His  Bosom,  regenerated  them  to  the  Life  of 
 God :  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. 
 
 16. 
 
Ca])tw6  Adam  re-take7i  and  saved.   God's  long -suffering.  297 
 
 It  was  therefore  necessary  that  the  Lord^  coming  after  -^^^^j 
 the  lost  sheep  and  gathering  in    one    so   vast  an   Econ-     ^  j 
 omy,  and  seeking  the  work  of  His  own  Hands,  should  Christ 
 save  that  very  man,  who  had  been  made  in  His  image  Adam 
 and  likeness_,  i.  e.,  Adam,  fulfilling  the  times  of  his  con- 
 demnation, passed  on  him  for   disobedience,  which  times 
 the  Father  hath  ^iit  in  His  own  power ;    (inasmuch  as  the  Acts  i.  7. 
 whole  Economy  of  Salvation  regarding  man  took   place 
 according   to    the   good    pleasure   of  the   Father ; )    that 
 God  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  bo 
 quite  abandoned  unto  death :  God  would  have  been  over- 
 come, and   the   wickedness    of  the    Serpent   would   have 
 prevailed  against  His  will.     But  God  being  unconquered 
 and   long-suffering,    shewed    Himself   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  |ee  Ch. 
 by   the   second   Man   him    that   was    strong j    and   spoiled  S.  Matth. 
 his  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  immortality 
 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    God   make  him   in   his  turn   a 
 captive,  who   had  led  man   captive;    and   loose  from  the 
 chains    of    Condemnation,   Man,   who   had  been    so    led 
 away. 
 
 And  this,  if  one  must  speak  the  truth,  is  Adam : — that     §  2. 
 first-formed  Man,  of  whom    Scripture   tells   us   that   the 
 Lord  said.  Let  us   mahe   Man   after   our  image  and  lihe-  Gen.  i.  26. 
 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  TJie  Fathers  saved.  Curse  on  the  ground  and  on  the  Devil. 
 
 Books,  first-formed  man  should  be  saved.  It  being  too  absurd 
 to  say,  that  lie  who  was  grievously  hurt  by  the  enemy, 
 and  first  sufi'ered  captivity,  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  from  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  undertook  the  pleading,  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  God  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  Adam 
 cursed,  himself,  but  the  ground  in  his  works :  as  one  of  the 
 not  Adam  ^^eients  saith,  ^'  God  for  His  part  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 
 Gen.  iii.  the  Serpent  who  had  beguiled  them.  And  the  Lord,  we 
 are  told,  said  unto  the  serpent,  Because  thou  hast  done 
 tJilfi,    thou    art    cursed    ahoce    all    cattle    a)id    above    all    the 
 
Hell.    Gain's  reply  to  God  drew  on  him  whole  cnrse.    299 
 
 beasts  of  the  earth.  ISTow  tlie  very  same  the  Lord  also 
 saith  in  tlie  Gospel,  to  those  who  are  found  on  the  left 
 hand :  Go,  ye  cursed,  into  everlasting  fire,  which  My  Fa-  S.  Matth. 
 ther  hath  prepared  for  the  Devil  and  his  Angels  :  imply- 
 ing that  not  for  man  in  the  first  place  was  prepared  the 
 eternal  fire,  but  for  him  who  beguiled  man  and  caus- 
 ed him  to  ofi'endj  him  I  say,  who  is  chief  of  the  Apos- 
 tacy,  chief  of  the  separation  ^,  and  for  his  Angels  who  51^1!^^" 
 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   God,     f  4. 
 to  be   satisfied  with  not  having  rightly  apportioned  the  brought 
 friendly  offices    due   to   his   brother;    yet   was   he,    envi- on^hlm-^ 
 ously  and  maliciously  imagining  that  he  might  rule  over  q^J^  -^  ^ 
 him,  so  far  from  being  satisfied  therewith,  that  he  rather  LXX. 
 added    sin    unto    sin,    shewing   his    mind    by   his  works. 
 For  what  he  thought,  that  also  he  brought  to  pass;    he 
 tyrannized  and  slew  him,  God  subjecting  the  just  to  the 
 unjust,  so  that  the   one  might   be   proved   righteous  by 
 his  sufierings,  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  hioiv  not,  saith  he;  am  I  my  brother's  ^^-  ^^ 
 lieeper  ?    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  ofi"  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-  hid  him- 
 text    of   immortality,    he    is    presently   seized   with    fear,  peniten- 
 and  hides  himself;    not  as  though  he  might  escape  from  andlwe^ 
 God,    but    for    shame,    because    after    transgressing    His 
 commandment,   he    is    unworthy   to    come    to    the    sight 
 and   speech   of  God.      But    the  fear   of  the   Lord    is    the  loV 
 
300  Adam's  reverent  sorroiv,  the  Strjpent  cursed. 
 
 Book  3.  beginning    of  understanding;     and    the    under  standing    of 
 liis    sin    caused    penitence;     and    to    the    penitent,    God 
 grants  His  loving-kindness.     Yea,    for   by  his   girdle   he 
 professed   his   penitence   in    deed,   covering   himself  with 
 took  fig-   fig-leaves,  although  there  were  many  leaves  besides,  such 
 penitence  as  might  less  annoy  his  body.      However,  he  made  him 
 own  lost    ^   ^^^^   suited  to  his   disobedience,  being   smitten  ^    with 
 covering    the   fear  of  God,   and   beating    down   the  wanton    eager- 
 ness        ness    of  the   flesh; — inasmuch  as    he   had   lost  the   mind 
 and  thoughts    of  little   children,   and   had  come  to   have 
 worse   things   in   his    imagination ; — he    guarded    himself 
 and  his  wife  with  the   curb   of  continence,   fearing   God, 
 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.  ill.    the  Lord,  Who  is  merciful,  had  clothed  them  with  coats 
 of  sJi'ins   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 
 transfer   the   cause  to   the    serpent.     For    she    said    what 
 lb.  13.      had  been  done:    The  Serpent,  saith  she,  beguiled  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 
 
 >  conterritus.  The  Translator  gave  ^  cognosco.  The  Translator  gave  oc- 
 as alternative  renderings  alarmed  and  knowledge  as  an  alternative  rendering. 
 smitten.     E.  E. 
 
Man's  enmity  to  the  serpent,  then  Victory.  Death's  death.  301 
 
 be  immortal,,  and  an  infinite  and  incurable  evil.     But  He  but  man's 
 forbade  him  to  transgress^  bringing  in  death  as  a  check,  ^^^ 
 and  causing  sin  to  cease,  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  God. 
 
 For  which  cause  He  put  enmity  between  the   serpent,     §  7. 
 and  the  woman  with  her  seed,  the  two  watching  one  an-  enmity" 
 other   suspiciously :    so   that  on  the   one  part,   He  whose  Jj^g^gJ" 
 foot  is  bitten,   hath  power  even  to  trample  on  the  head  P^^nt  and 
 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   Pro- 
 phet saith,   Thou  shalt  walk  ui^on  the  asjJ   and  cocludiice,  Ps.  xci. 
 and  thou  shalt  tread  on  the  lion  and  the  dragow,  meaning 
 that  that  which  was  raising  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  gave 
 who  should  leap  upon  the  race  of  Man,  i.   e.^  Antichrist:  ^c^^ory^ 
 both  binding  the  Dragon,   that  old   Serpent,  and  putting  J^^^- ^i^- 
 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  re- 
 
 away  from  him :   wherefore,  when  the  enemy  in  his  turn  him^ife 
 
 was    overcome,    Adam    recovered    life.      Death    however, 
 
 which  had  first  gotten  hold  of  man,  is  the  last  enemy  to  i  q^^^  ^v. 
 
 be  abolished.    And  so,  man  beina:  delivered,  that  shall  Z>e??-   ,  ^^ 
 .         .  .        °  .  lb.  54,55. 
 
 hrought  to  pass  which  is   written,  Death   is   sivalloiued  up 
 
 in  victory  :  0  Death,  ivhere  is  thy  victory  ?   0  Death,  where 
 
 is  thy  sting?  But  this  it  will  be  impossible  to  say  justly, 
 
 if  he  shall  not  prove  to  be  delivered,   over  whom   death 
 
 first   tyrannized.     For   his    salvation  is  the  abolishing  of 
 
 death.     When  therefore  the  Lord  gave  life  to  man,  i.  e., 
 
 to  Adam,  Death  also  was  abolished. 
 
 It   follows,  that  all   they  are   liars   who   deny  his    sal-     ^  g^ 
 
 vat  ion ;    excluding  themselves  for   ever  from  life,  in  that 
 
302      Taiian's  invention.     A(Iam\s  loss  no  gain  to  ns. 
 
 Book  3.  tliey  believe  not  that  the  slieep  is  found  whicli  was  lost. 
 Whereas^  if  this  is  not  found,,  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  blindness,  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  introducing  somewhat  new,  apart  from  the  rest, 
 he  might  according  to  the   emptiness  of  his   speech  pro- 
 vide for  himself  hearers   empty  of  faith ;   affecting  to  be 
 6  or  mas-  counted  a  teacher^;  endeavouring  also  from  time  to  time 
 gister       to   avail   himself  of  this    sort  of  expression,   so  frequent 
 22,    '     *  in^  Paul,  That  "in  Adam  we  all  die;"'"'  and  not  knowing, 
 Rom.  V.    that  where  sin  abounded,  grace  did  much  more  abound. 
 Adam  is        So  much  then  being   clearly  proved,  let  all  blush  who 
 \vhod'eny  ^^'®  ^^  ^^^^  Side,  and  who  dispute  about  Adam,  as  though 
 it,  deny     ]^[g   j^ot    beiuQ^    savod   were    some    2:reat    s^ain   to    them : 
 
 their  own      .  °  ,  . 
 
 salvation   sinco  they  do   but   fail   the   more   entirely :    even   as    the 
 
 Serpent  gained  nothing  by  mispersuading  man,  save  that 
 
 '  q^i.     he  proved  him^  a  transgressor,  having  man  as  the  spring 
 
 eaurb;/ for  and  subjcct-mattcr  of  his  own  revolt:  But  God  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  truth,  and  shew  themselves 
 pleaders  on  the  Serpent^s  and  on  Death's  side. 
 Chap.        Thus  we  have  exposed  all,  who  introduce  wicked  opin- 
 
 —7-1—^  ions  of  our  Maker  and  Framer,  Who  was  also  the  Fra- 
 mer  of  this  world,  above  Whom  is  no  other  God:  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 
 
 *  Tlie  Translator  gavefiyqnent  hi  and    common  with,  as  alternative  renderings.  E. 
 
Gift  of  ilw  Holy  Spirit  in  tic  Church.  303 
 
 the  salvation  of  man,  wliicli  is  by  our  Faitli.  Wliicli 
 Faith,  received  in  tlie  Churcli,  we  guard_,  and  whicli, 
 coming  of  tlie  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 
 God,  for  the  inspiration  (so  to  speak)  of  that  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  incorruption,  and  confirmation  of  our  faith,  *and  the 
 ladder  whereby  to  ascend  to  God.  For  in  the  Clmrch  it,  1  Cor.  xii. 
 is  said,  God  hath  set  Apodles,  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- 
 erable doings.  For  v^here  the  Church  is,  there  also  is 
 the  Spirit  of  God;  and  where  the  Spirit  of  God  is,  there 
 is  the  Church,  and  all  grace :  but  the  Spirit  is  Truth,  l  S.  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  proceediug  from  the  Body 
 of  Christ,  but  heiu  unto  themselves  hrohen  cisterns  from  Jer.  ii.  13. 
 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 
 Eock,  but  upon  sand,  having  in  it  many  stones.  Where- 
 fore also  they  feign  to  themselves  many  Gods,  and  ever 
 they  have  as  their  pretence  that  they  are  seeking  (for 
 they  are  blind)  but  to   find   they   never   are    able.     For 
 
 >"  Jidem.    The  Translator  gave  Creed    as  an  alternative  rendering.     E. 
 
304  GotVd  condescension  their  stumhling-hloch. 
 
 Book  3.  they  blasplieme  tlie  Maker^  Him,  namely,  WTio  is  truly 
 God,  Wlio  also  gives  them  power  to  find  :  thinking  that 
 they  have  discovered  another  God  above  God,  or  another 
 They  Pleroma,  or  another  Economy.  And  therefore  the  Light 
 little  of  which  is  of  God  shineth  not  nnto  them,  because  they 
 cause ^He  ^^^^  dishonoured  and  scorned  God;  accounting  Him 
 declared    ygry  insi2:nificant,  because  for  His  love's  sake   and   His 
 
 Himself     .-^  ^.  ■' 
 
 to  our  ken  infinite  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  God :) 
 — and  they  further  dream  of  one  who  is  not,  as  being 
 above  Him ;  that  they  may  be  thought  to  have  discover- 
 ed a  great  God,  whom  no  one  can  know,  as  communica- 
 ting with  mankind,  or  as  administering  earthly  things : 
 inventing  forsooth  an  Epicurean  Gad,  such  as  achieves 
 nothing  either  for  himself  or  for  others,  i.  e.,  who  hath 
 providence  over  nothing. 
 Chap.        God  however  hath  providence  over  all  thinsfs  ;   where- 
 
 XXV  •  •  • 
 
 fore  also  He  gives  counsel,  and  with  counsel  He  is  pre- 
 His  Pro-  sent   to  all  who    have  care  of  their  conduct.     It    cannot 
 even"the    ^^^^  ^^)  ^^t  that  the   Subjects  of  foresight  and  govern- 
 better       ment  should  know  their  proper  guide  :    such,  I  mean,  as 
 perceived  are  not   irrational  nor  vain,  but   have    distinct  power  of 
 perceiving  the  Providence    of  God.     And   therefore   cer- 
 tain of  the   Gentiles,   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    universe    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 
 uiy  of"'   Father  the  function  of  rebuking  and  judging,  which  they 
 
God  good  and  just,  else  God  no  more.  305 
 
 account  unwortliy  of  God ;   and  imagining  tliemselves  to  two  gods 
 have  found  out  a    God  exempt  from  wrath^  and  merely  both  of 
 good,  they  have  said  that  one  judges  and  another  saves ;  ness^°°^" 
 in  their  ignorance  depriving  both  of  understanding  and 
 righteousness.    For  if  He  that  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  ex- 
 ercise be  not  joined  with  judgment. 
 
 Wherefore  Marcion,  who  takes  upon  him  to  divide  God  §  3. 
 into  Two  Beings,  and  to  call  the  one  good,  and  the  other  ^amon 
 apt  to  judge,  doth  on  both  sides  annul  the  Deity.  For 
 the  one  who  judges,  if  He  be  not  also  good,  is  not  God, 
 because  He  is  not  God,  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  Godhead  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-  and  Just 
 tion  ?  For  if  He  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  wi^ought  with  justice  will  refer  things  to 
 Wisdom.  Accordingly  the  Father  will  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  saves  whom  He  ought  to  save,  and 
 judges  those  who  deserve  judgment.  ISTeither  is  His 
 Justice  proved  cruel,  I  mean,  when  goodness  is  suppos- 
 ed to  precede  and  lead  the  way. 
 
306     God  the  Juilje.     Plato  confessed  it;  their  wretchedness. 
 
 Book  3.       God   therefore,  Wlio   in   His  Loving   kindness   maketli 
 g  jyj^j^jj  Sis  sun  to  rise  upon  all_,  and  raineth  upon  just  and  un- 
 V.  45.       just,    He    will   jndge   those    who    having   their    share    of 
 His  kindness,  have  not   behaved  themselves    suitably  to 
 the  gifts  vouchsafed  by  Him,  but  have  spent  their  time 
 in   delights    and   luxuries,    opposing  His    gracious    Will, 
 yea,  and  blaspheming  Him  Who  hath  wrought  so  great 
 benefits  for  them. 
 §  5.         Evidently  Plato   is  more   devout  than   these,  who  ac- 
 Piatoac-  knowledged  the   same  God  both  just   and   good,   having 
 lelS  it   power  over  all,  and  Himself  exercising  judgment : — ^when 
 DeLeg.    he    Said,   ^^And   God  indeed,   as    also  the    old  saying  is, 
 being    owner    of  all    beings,    their    beginning,    end,   and 
 middle,   fulfils    a   straight    course,   visiting   all   according 
 to  His  Nature  :  and  on  Him  ever  attends  Justice,  work- 
 ing vengeance    on    such   as    fall   from   the  Divine  Law/' 
 And   again   he   declares    the  Maker  and    Framer  of  this 
 Timaeus    Y\^orld  to  be  good  :    "  But   in  Him   that   is    good/''  saith 
 he,     ''  never    from    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  fruit 
 of  decay,  nor  a  Mother  weeping  and  lamenting,  nor  an- 
 other God  or  Father. 
 §  G.  But   well   may  their  Mother    deplore  them,  when  such 
 
 are  their  thoughts  and  inventions  :  yea,  meetly  have 
 Ilist.  Sus.  they  framed  and  forged  lies  against  their  own  heads ;  as 
 that  their  Mother  is  without  the  Pleroma,  i.  e.,  exclu- 
 ded from  the  knowledge  of  God;  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 
 refreshment.  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 
 
S.  Trencaus^  irraycr  for  them.  307 
 
 liave  liigli  tliouglits  of  that  Mother^  who  they  say  was 
 born  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  be  us  pTa^? 
 separated  from  the  aforesaid  Mother,  and  come  out  of  ^^^  ^^^^^ 
 the  Deep,  and  withdraw  from  the  Void,  and  forsake  the 
 Shadow;  and  may  obtain  a  lawful  birth,  upon  turning 
 to  the  Church  of  God,  and  that  Christ  may  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  they  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  which 
 cause  we  v<411  not  be  weary  of  endeavouring  with  all 
 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  the 
 very  doctrine  of  Christ,  we  may  persuade  them  to  cease 
 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  ly. 
 
 PEEFACE. 
 
 §  1.         In    sending    out    to    thee,    dearly -beloved,    this    fourth 
 foiorth      Book  of  our  treatise  of  the  Discovery  and  Refutation  of 
 Book        Knowledge    falsely    so    called,    we    intend,    according   to 
 our    promise,    to    establish    our    previous    statements    by 
 the  words    of  our  Lord :   that   thou   also,    as    thou   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. 
 Sum-  For  which  cause  they  who   have  been  before  us,  yea, 
 
 jPirst^  °  and  much  better  men  than  we,  were  nevertheless  unable 
 ^^^^  to  dispute  against  the  Valentinians,  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  A^Hierefore  in  the  second  Book  as^ain  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  hlasphemies.  The  Devil  at  first  A^ostatej  now  men  too.  309 
 
 For  no  creed  is  so  blaspliemous  as  theirs :  wlio,  as  §  3. 
 we  have  shewn^  speak  of  tlie  Maker  and  Framer^  Who  Jj^g^^^^g 
 is    One    God.    as    the    produce    of   decay    and    defection,  "^ous 
 
 .  .    teaching 
 
 And  they  blaspheme  our  Lord  also,  cutting  off  and  di- 
 viding Jesus  from  Christ,  and  Christ  from  the  Saviour, 
 and  the  Saviour  again  from  the  Word,  and  the  Word 
 from  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  summary 
 the  sentence   of  the  Apostles  upon  them  all ;    how  that.  Book 
 far   from   having   any  such   idea,  they  who  from   the   he-  S.  Luke 
 ginning   were  eye-iuitnesses  and   ministers  of  the   Word  of 
 Truth,    did   even   proclaim   to   us   to   shun   the   aforesaid 
 opinions,  foreseeing   by  the    Spirit   the   future    deceivers 
 of  the  simpler  ones. 
 
 For  as  the  Serpent  beguiled  Eve,  promising  her  what  §  4. 
 he  had  not  himself,  so  these  also,  pretending  greater 
 know^ledge  and  unspeakable  mysteries,  and  promising 
 that  admission  which  they  talk  of  within  the  Pleroma, 
 plunge  those  who  trust  them  into  death^  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  God  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  from  different  places,  and  teach-  The  aim 
 ing  different  doctrines,  concur  however  in  the  same  bias-  ^i^Zt 
 phemous  intent;    inflicting  a  deadly  wound,  in  that  they 
 
310       They  deny  the  salvation  of  the  flesh.     One  God. 
 
 Book  4.  teacli  blasphemy  against  God  our   Maker  and  Nourislier, 
 
 1  derog-    and  do  away  witL.^  Man^s   Salvation.     By  Man_,  I  mean 
 
 ]iim   wlio   is    a  mixture    of  soul   and  flesli,  formed   after 
 
 tlie   likeness    of   God_,    and   moulded   by   His   Hands  ^    to 
 
 wit^  by  tlie   Son  and  tke  Holy  Ghost:   unto  Whom 'also 
 
 Gen.  i.      He  said,  Let  us  malte  Man. 
 
 This  then  is  the  purpose  of  him  who  grudges  us  Life: 
 to  make  men  unbelievers  in  their  own  salvation,  and  blas- 
 phemers of  God  Who  formed  them.     For  when  all  Here- 
 tics have  said  all,  with  their  utmost  gravity,  in  the  end 
 they  come  to  this,  that   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  providential  purpose,  as  we  have  shewn  in  many 
 ways  ;    and    have    made    it    evident    that   none   other   is 
 called   God   by   the    Scriptures,  but    only  the    Father   of 
 all,  and  the  Son,  and  those  who  have  the  adoption. 
 Chap         ^^  much  then  being  firm  and  fixed,  that  no   other  is 
 I-       set  forth  by  the  Spirit  as  God  and  Lord,  save  Him  Who 
 Ouv  Lord  ^^i^g    ^od   rules    over   all,    with    His    Y»^ord,    and   those 
 and  His    -^i^q  receive  the  Spirit  of  adoption,  i.  e.,  who   believe  in 
 
 loTd  of  the  only  and  true  God,  and  in  Jesus  Christ  the  Son  of 
 God :  and  the  Apostles  in  like  manner  of  themselves 
 gave  not  to  any  other  the  Name  of  God  or  the  sur- 
 name of  Lord;  and  much  less  our  Lord,  Who  did  even 
 
 S.  Matth.  enjoin  us  to  confess  none  our  Father^  save  Him  Who 
 is  in  Heaven,  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  God  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  God.  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 
 Gods  and  Fathers   and  Lords,  and   withal  likewise  Hea- 
 
One  God  taugJit  hy  our  Lord.  311 
 
 vens,  with  tlieir  Mother^  whom  they  entitle  both  Earth, 
 and  Jerusalem;  and  there  are  many  other  names  where- 
 by they  designate  her. 
 
 But  who  can  help  seeing,  that  if  the  Lord  had  known  §  ^ 
 of  many  Fa.thers  and  Gods,  He  would  not  have  enjoined 
 His  Disciples  to  recognize  one  God  only,  and  Him,  the 
 very  same,  alone  to  call  Father?  Yea,  and.  He  hath 
 marked  the  distinction  between  those  who  are  Gods  in 
 word  only,  and  Him  Who  is  so  in  deed :  that  men 
 might  not  err  in  His  doctrine,  nor  misunderstand  one 
 for  another. 
 
 But  if,  while  He  bade  us  call  One  only  Father  and 
 God,  He  Himself  is  confessing  meanwhile  other  Fathers 
 and  Gods  in  the  same  sense,  He  will  appear  to  be  com- 
 manding His  disciples  one  way,  and  Himself  acting  the 
 other  way.  Now  this  is  not  conduct  for  a  good  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  we  have  shewn,  the 
 need  of  confessing  the  Creator  as  their  Proper  Father. 
 
 Moses   accordingly,  summing  up    in    Deuteronomy  the    Chap, 
 whole   Law,    which    he   had   received   from    the    Creator, 
 
 11. 
 
 thus  speaks  :    Give  ear,  0  Heaven,  and  I  ivill  s^eah,  and  Dait. 
 let  the  eaiih  hear  luords  from  my  mouth.     Again,   David,  ^^"'^"'   ' 
 saying  that  his  help  cometh  of  the  Lord,  My  help,  saith  Ps.  cxxi. 
 he,  is  of  the  Lord,   Who  made  Heaven  and  Earth.     And   * 
 Esaias  professes  that  his  sayings  proceed  from  the  Lord, 
 Who  made  Heaven  and  Earth,  and  governs  them :  Hear,  Isa.  i.  2. 
 saith  he,  0  Heaven,  and  give  ear,  0  Earth  :  for  the  Lord 
 hath  sjjohen.     And  again.  Thus  saith  the  Lord  God,   Who  ib.  xlii. 
 made  the  Heaven,  and  fastened  it  in  its  place  :    Who  es-    ' 
 tahlished  the  earth,  and  the  things  that  are  therein :   and 
 Who  giveth  breath  to  the  people  that  is  upon  it,  and  spirit 
 to  them  that  tread  on  it. 
 
312  The  Lordj's  witness  to  Moses  :  forbade  to  live  in  pleasure. 
 
 Book  4.       On  tlie    otlier   hand    our   Lord   Jesus    Clirist  professes 
 y  ^'     tliis    same  to    be   His  Father,  in   that  He  saith,  I  tlianh 
 xi.^s!"^'  '^^^^^>  0  Father,  Lord  of  Beaven  and  Earth.     What  Fatlier 
 whom       would   these   men    have    us    understand,    Pandora's    peo- 
 wojild       pig    J    niean,    the    most    wrongheaded    of    Sophists  ?      Is 
 have?       it  ^'^The  Deep/'  whom  they  have  devised  of  themselves? 
 or  their  '^'Mother/'   or  their  "Only  Begotten?''   or  the 
 God  whom  the  Marcionites,  or  whom  the  rest,  have  in- 
 vented?   (although  that  there   is  no    such  God  we   have 
 proved    at     large)    or,   as    the    truth    is,    the   Maker    of 
 Heaven    and    Earth  ?      Whom    both    the    Prophets    did 
 preach,  and  Christ  professes  to  be  His  Father,  and  the 
 Deut.       Law   announces,    saying.    Hear    0   Israel :    the    Lord    thy 
 ^'^"  ^*        God  is  one  God. 
 
 §  3.  Moreover,  that   the  writings   of  Moses  are   the   words 
 
 testimo-  of  Christ,  He  Himself  tells  the  Jews,  as  John  has  re- 
 S^^John  corded  in  the  Gospel:  Had  ye  believed  Moses,  ye  ivoidd 
 V.  46,  47.  Jiave  also  believed  Me,  for  he  ivrote  of  Me.  But  if  ye  be- 
 lieve not  his  writings,  neither  tvill  ye  believe  My  ivords : 
 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'  also :  as  we  have  demon- 
 strated. 
 
 And  as^ain  the  Lord  Himself  hath  declared  that  Abra- 
 
 ham  said  to  the  rich  man,  concerning  all  those  who  were 
 
 s.  Luke   yet  alive.  If  they  obey  not  Moses  and  the  Prophets,  neither 
 
 if  one  rise  from  the  dead  and  go  to  them,  ivill  tJiey  believe 
 
 him. 
 
 §  4,         Now  He   did  not  tell   us  a  mere  story  of  a  poor  man 
 
 Lesson      and  a  rich :  but  first.  He  taught  that  no  man  ought   to 
 
 ble  of       make  pleasure  his  employment — that  men  should  not    so 
 
 live   in   worldly   luxuries    and    abundant    feasting,    as   to 
 
 serve  their  own  pleasures  and  forget  God.     For,  saith  He, 
 
 lb.  19.      there  ivas   a  rich   onan,  wJlo  was   clothed  luith  purple   andj 
 
 fine  linen,  and  delighted  himself  with  splendid  feasts.     And 
 
 Isa.  V.      of  such   the    Spirit    also    spake   by   Isaiah :    With   harps, 
 
 ^'^'  and   timbrels,  and  p)salterics,  and  p)ipes    they    drinlc  wine, 
 
 but   the  worlis    of  God  tlmy  looh  not  upon,  and    tlie  ivories 
 
Cheist  consuhstantial  luith  the  Fathers  of  old.        313 
 
 of  His  hands  they  consider  not.  For  fear  tlien  of  our 
 coming  to  tlie  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- 
 lieve in  Him  Whom  they  had  preached;  on  the  Son  of 
 God,  Who  rose  from  the  dead,  and  gives  us  life.  And 
 He  points  out,  how  all  are  of  one  substance,  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  circumcision,  hear- 
 ing as  they  do  both  Moses  and  the  Prophets,  how  they 
 preach  the  coming  of  the  Son  of  God.  But  those  who 
 scorn  Him,  teach  that  they  are  of  another  substance, 
 and  know  not  the  First-born  of  the  dead:  thinking  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  receive  not  from  the  Father  the  know-     §  5. 
 ledge   of  the    Son,   nor   of  the    Son    do   they   learn   the  ^^dences 
 Father,  although  He  teach   evidently  and  without  Para- 
 bles  that   God,  Who  truly  is.     Swear  not,    saith  He,  at  s.  Matth. 
 all ;  neither  hy  Heaven,  for   it   is  the  Throne  of  God :  nor  ^*     '  ^* 
 by  the  Earth,  for  it  is  the  Footstool  of  His  Feet :    neither 
 hy   Jerusalem,  for   it   is  the  city  of  the  great  King.     For 
 these    words    are    evidently    spoken    of    the    Creator,    as 
 Esaias    also    saith :    Heaven    is    My    throne.    Earth    is    the  Jsa.  Ixvi. 
 footstool  of  My  feet.     And  besides  Him  is  no  other  God, 
 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  God  nor  the  great  King. 
 
 Neither  again  will  they  be  able  to  maintain   that   all     §'6. 
 this  is  said  ironically,  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  T^^e 
 He   cast   the  Money-changers  out  of  it,  who  were  both  Temple 
 
31^5   Christ  avenged  Uis  House,  received  them  that  hcUeve, 
 
 Book  4.  Selling  and  buying,  saying  unto  tliem,  It  is  written,  My 
 
 o^^■T        hou^e  shall  he  called  the  House  of  Prayer;    hut   ye  have 
 
 S.°Maith.  ''"«f^6  ^i  ^  ^^^  0/  Thieves.     And  what  occasion  had  He 
 
 xxi.  13.     j-Q    (Jq  r^^^    gay  this,   and   to   avenge   His   own   house,  if 
 
 C'hrist      He  was  announcing   another  God?     But  it  was   to  set  a 
 
 tiiose*^who  mark    on   the   transgressors    of  His    Father^ s    Law.     For 
 
 not^^^*^^    He   laid   nothing    to    the    charge    of   the    house,    neither 
 
 did    He    blame  the  Law,  which  He  had  come  to  fulfil : 
 
 but   He   was   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,    received 
 not   His    "Word,  that  is,   believed  not  Christ.     Of  whom 
 Isa.  i.  23.  Esaias    saith.    Thy    Princes  are  disohedient,  comjoanions  of 
 thieves,  loving  gifts,  following    after  payments,  judging  not 
 for   orphans,    and   minding    not    the  judgment   of  ividows. 
 Jer.  iv.     And  Jeremiah  too  in  like  manner.   The  chiefs  of  My  peo- 
 ple, saith  he,  hncw  Me  not :   they  are  senseless  and  unwise 
 sons,  they  are  wise  in  doing  evil,  hut  how  to  do  good  they 
 have  not  known. 
 ^  y^  But  as    many  as  feared  God,  and  were  anxious  about 
 
 saved        nis    Law,    of   their    own   accord    hastened    unto    Christ, 
 
 those  who 
 
 came  to    and  Were  all  saved.     For,  Go  ye.  He  saith  to  His    disci- 
 
 S.  Matth.  pies,  to    the  sheep  ichich   were   lost  of  the  House  of  Israel. 
 
 ^'  ^'         And  the    Samaritans  too,  we   are  told,   our  Lord  ha\ang 
 
 S.  John    remained  with   them   two    days,  did   many   more    of  them 
 
 '  '  '"  helieve  hecause  of  His  discourses,  and   said  to    the   woman, 
 
 Now   we   helieve,  not   hecause   of  thy  saying  :  for   we  have 
 
 heard  ourselves;    and  hnow    that  this  is  truly  the    Saviour 
 
 Rom.  xi.  of  the   world.     And  Paul    ao-ain   saith,  And   so    all   Israel 
 
 2(').  o  ^ 
 
 Gal.  iii.    shall  he  saved.     Yea,  and  he  called  the  Law,  Our  School- 
 master  unto  Jesus  Christ. 
 
 Let   them    not  then    charge   the   Law  with   the  unbe- 
 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.  Num.  the  old  wound   of  the    serpent,    except   they   believe   on 
 Rom.       Him,  Who  in  the  liheness  of  sinful  flesh  is  lifted  up  from 
 
 viii.  3.  ./././  J. 
 
Heaven  and  earth  imsSj  God  and  Eis  servants  abide.     315 
 
 tlie    Earth    on   the   wood    of  martyrdom,    and    draws   all 
 tilings  to  Himself,  and  quickens  the  dead. 
 
 Whereas    they   in   their   evil   constructions    say,  Why,    Ch^ap. 
 if  the  Heaven  is  God's  throne,  and  the  earth  His   foot-  -^  ^^- 
 stool,   and  it  is  said  that  Heaven  and  Earth  pass  away,  s  Luke 
 
 XXI.  'JO. 
 
 and  that  as  they  pass,  this  God  also,  Who  sitteth  upon  They  iln- 
 them,  must  needs  pass  away,  and  therefore  that  He   is  ^^^^  ^^^J 
 not  the  God  Who  -is   over  all :— in  the  first  place  they  v^^^ 
 know  not  the  meaning  of  Heaven  being  a  Throne,  and  He^^^^^^^J^^ 
 Earth  a  Footstool.     For  neither  do  they  know  what  God 
 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.  For  iCor. 
 
 ^  vu.  31. 
 
 the  Fashion  of  this  luorld  jpasseth  away. 
 
 In  the  next  place,  David  solves  their  question.  For 
 while  the  fashion  of  this  world  passeth  away,  he  saith 
 that  not  only  God  endures,  but  His  servants  also  :  thus 
 expressing  himself  in  the  101st.  Psalm  :  Thou,  Lord,  in  g^^L 
 the  beginning  hast  laid  the  foundation  of  the  earth,  and 
 the  Heavens  are  the  worlcs  of  Thy  Hands.  They  shall 
 Xjerish,  but  Thou  shalt  remain;  and  they  all  shall  wax 
 old  as  a  garment;  and  as  a  icrapijing  shalt  Thou  change 
 them,  and  they  shall  be  changed;  But  Thou  art  the  very 
 same,  and  Thy  years  shall  not  fail.  The  children  of  Thy 
 servants  shall  dwell  there,  and  their  seed  shall  be  set  njy- 
 right  for  ever.  Plainly  declaring  what  things  they  are 
 which  pass  away,  and  Who  it  is  that  endures  always, 
 God  with  His  own  servants. 
 
 And    Esaias  too    in   like    manner :    Lift    up,    saith  he,  ^^a.  H.  6. 
 your  eyes  unto  Heaven,  and  hole  upon  the  earth  beneath : 
 for  the  Heaven  is  settled^  like  smohe,  and  the  earth  shall 
 wax  old  as  a  garment :    and  they  that  dwell  therein  shall 
 
 a  Esai.  li.  6.  Heb.  mhoi,  all  but  an  Alex,  in  loc.  Esai.     "When  ye  mar- 
 
 a7ra|  Xeyofxeuov,   LXX  WmpewB-naav.  vel,   saith    he,  at  the   Heaven,  how  it 
 
 The  allusion  seems  to  be   to  the  most  is  established,    yet    hath,   to   the   eye, 
 
 durable  nature  of  our  tirmament,  com-  the  nature  of  smoke;  then  know  t  .at 
 
 posed  as  it   is  to   the  eye  of  the  most  things  brought  into  bemg  will  be  dis- 
 
 yielding  materials:    like  a   settled  ca-  solved  again."     0pp.   ed.   Aubert.    u. 
 
 nopy  of  bright  smoke   or  vapour:  See  707  C. 
 Job  xxvi.  7,8;  xxxvii,  18;   St.  Cyril 
 
316  The  stalhfor  a  time,  the  fruit  ahideth. 
 
 Book  4.  die  as  they  do.     But  My  Salvation  shall  he  for  ever,  and 
 
 My  righteousness  shall  not  fail. 
 
 Chap.        And  of  Jerusalem,  and  of  the  Lord,   tliey  make  bold 
 
 X  i^     also  to  say,  tliat  if  it  were  the  city  of  the  great  King,  it 
 
 Ps.  would   not   be   forsaken.     But    tbis   is    as    if   one    should 
 
 Another    Say,  tbat  if  stubble  were    a    creature    of   God,    it   would 
 
 fantasy     nover  be  forsaken  of  the  corn :   and  tbat  tbe  refuse  twigs 
 
 of  theirs    q£  ^]^g  vineyard,    if  tbey   were    of   God^s   making,  would 
 
 never  be  bereaved  of  the  clusters  and  cut  away. 
 
 But  even  as  tbese  were  made  not  cbiefly  for  tbeir  own 
 sake,  but  for  tbe  fruit  growing  in  tbem,  and  when  tbat 
 is  ripened  and  removed,  tbe  portions  wbicb  belp  not  in 
 producing  fruit  are  left  to  tbemselves  and  taken  out  of 
 tbe  way :  so  likewise  it  fares  witb  Jerusalem ;  wbicb  bad 
 borne  in  berself  tbe  yoke  of  slavery,  wberewitb  man  was 
 tamed,  wbo  before  wbile  deatb  reigned,  was  not  in  sub- 
 jection to  God,  and  being  tamed  was  made  meet  for  li- 
 berty : — so  I  say,  it  fares  witb  ber,  now  tbat  tbe  Fruit 
 of  liberty  is  come,  and  batb  grown  up,  and  been  cut 
 down,  and  gathered  into  tbe  garner,  and  tbere  bave 
 been  carried  out  from  it  sucb  as  are  able  to  bear  fruit, 
 and  tbey  bave  been  planted  out  in  tbe  wbole  world. 
 Isa._  As  Esaias   saitb.    The  children    of  Jacob  shall  hud,  and 
 
 Israel  shall  flourish,  and  the  world  shall  he  filled  with  his 
 fruit.  His  fruit  tben  being  dispersed  in  tbe  wbole  world, 
 naturally  tbere  is  a  forsaking  and  a  removal  of  wbat 
 bad  once  borne  fruit  well;  (for  of  tbem,  as  concerning 
 tbe  flesb,  Cbrist  was  produced,  and  tbe  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. 
 §  2.  Thus,  since  the  Law  began  from  Moses,  it  ended  in 
 due  course  in  John,  Christ  having  come  to  fulfil  it; 
 S.Luke  and  therefore  the  Laiv  and  the  Prophets  were  with  them 
 even  until  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. 
 
TheJewishpolity,  and  the  world,pass;  tliewicTced  into  doom.  317 
 
 (For    God    doetli    all    things    in    measure    and    order,  God 
 and  nothing  with  Him  wants  measure,   since  nothing  is  in  order 
 unnumbered.     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   Ho 
 even  contains  Him). 
 
 But   that   their    economy   was  but   for   a   time,    Esaias  The 
 saith;   The   daughter  of  Sion   shall  he  forsaJceii  as    a  cot-  dispensa- 
 tage   in    a   vineyard^  and   as   a  lodge  in   a  garden   of  cu-  a  t?me^ 
 cumhers.     Now  when  shall  these  be  forsaken  ?     Is  it  not  I^a.  i.  8. 
 when  the    fruit  is  removed,    and    the  leaves  alone  are  to 
 be  left,  which  can  now  bear  no  fruit  ? 
 
 And   why  speak    we    of  Jerusalem,    since    the    fashion     §  3. 
 even  of  the  whole  world  must  pass  away,  when  the  time  {J^  J^^^^ 
 of  its  passing  arrives,  for  the  fruit  to  be  gathered  into  ^^"^^ 
 the    garner,  and   the    chaff  to  be   left  and   burned   up  ? 
 For  the  day  of  the  Lord  hurneth  like  an  oven,  and  all  sin-  Mai.  £v. 
 nerSy  who    do  nnrighteously ,  shall    he  stuhhle,  and  the  Day   * 
 that   Cometh   shall   hum   them   up.     Now,  who   this   Lord 
 is.  Who  bringeth  with  Him  such  a  Day,  John  the  Bap- 
 tist signifies,  saying  of  Christ,  He  shall  haptize  you  with  s,  Luke 
 the   Holy    Ghost   and  ivith  fire,  having  the   shovel   in   His^^^'     '^'' 
 Hand  for  throughly  purging  His  floor ;  and  He  shall  ga- 
 ther the  wheat  into  the  garner,  hut  shall  hum  up  the  chaff 
 ivith  fire  unqiienchahle. 
 
 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  man  ^^htg^ 
 
 beino^  rational,   and  therein  like  unto    Grod,   created  free  ^usly 
 
 °  .  ^  doomed 
 
 m  will  and  m  his  o^vn  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  God,  giving  himself  over  to  every  earthly 
 spirit,  and    serving    all   kinds   of  pleasures  :    as  saith  the 
 
ol8  One  Cod. 
 
 DooK  4.   l^roplict :    M(i)i    hcing   in   honour   hath   no   vmdcrstanding  : 
 
 Ps.  xhx.   /,^,   ^   conijpared   unto  the   senseless    boasts,    and  inado  lilve 
 ruito  tliGm. 
 CiiAP.         It  is  tlicroforc  one  only  niul  tlio  same  God,  Who  folda 
 
 ■~c  1^;      tlvG  Iloavou  liko  a  scroll,  niid  renews  ilio  face  of  Uki  earth  : 
 
 Olio  Ciou  Who  made  ihings  temporal  for  man's  sake,  that  rijxuiinjj^ 
 among  (hem  ho  might  hear  tho  frnit  of  immortality,  and 
 AVho   brings  in  over   and   above    eternal   things    for  His 
 
 Eph.iiw.  own  mercy's  salce,  that  ITo  may  sheiv  to  the  ages  to  come 
 the  unnltemhle  ricJies  of  ITis  goodness;  Who  was  annonnc- 
 cd  by  tho  Law  and.  tho  Prophets,  Whom  Christ  avowed 
 to  bo  His  Father.    Now  He  and  no  other  is  tho  Maker, 
 
 Isa.  xliii.  !vnd  He  is  God  over  all.     As  Esaias  saith  :  I  am  witnesSj 
 
 ^^»  ^^'  saith  the  Lord.  God,  and  Mg  Servant,  Whom  I  have  chosen, 
 that  ye  may  hiotv,  and  believe  and  understand,  that  I  am 
 lie.  Before  Me  there  was  no  other  God,  and  shall  not  be 
 after  Me.     I  am  God,  and  without  Me  there  is  none  that 
 
 II).  xli.  f^aveth.  I  have  declared  and  have  saved.  And  again,  I 
 am  the  first  God,  and  over   the  tltings  to  come,  I  a)n. 
 
 For  Ho  saith  not  these  things  inconsistently,  nor  lof- 
 tily, nor  in  boasting:  but  it  being  impossible  without  God 
 to  learn  of  God,  He  teaches  men  by  His  Word  to  know 
 God.  You  seo  that  to  such  as  are  ic^norant  of  these 
 things,   and   therefore   think    that    they   have    found   an- 
 
 S.  Mattli.  other  Father,  one  justly  says.   Ye  do  err,  not  hnowing  the 
 "'"^'    SerijHures,  nor  the  power  of  God. 
 ^  o.         For  our   Lord   and   Master   in   that   answer  which   Ho 
 
 Cm;  1ST    mado   to   the    Sadducees,   who   say  there  is  no  resurrec- 
 
 toaclu-s  _  .  . 
 
 (u)i)  and   tion,  and  thereby  dishonour  God  and  disparage  tho  Law, 
 
 sumction  did  at  onco  affirm  the  Eesurrection  and  reveal  tho  Deity, 
 
 lb.  S'^yir»g  unto  them.   Ye  do  err,  not  hnowing  the  Scrijyturcs, 
 
 lb.  31,      nor  the  power   of  God.      For   concerning   the   liesurrcction 
 
 saith  He,  of  the  dead,  have  ye  not  read  what  is  spohcn  by 
 
 God,  saying,  I  am  the  God  of  Abraham   and   the  God   of 
 
 S.  Luke    Isaac  and  the  God  of  Jacob  ?     And  He  added.  He  is  not 
 
 a  God   of  the   dead,    but   of  the   living :  for  all   live  unto 
 
 Ilim.     Hereby,  you  see,  He  made  it  plain,  that  He  Who 
 
 spake  from  the  bush   to   Moses,  and   manifested   Himself 
 
to  bo   tho  God   of  tho  Taihdrn,  Ifo  in  the   God   of  the 
 Livirij^.     For  who  is   God  of  the  lAvin^,  bat   the  Bame 
 AVho  i.s  Gor],  and  above  Whom  is  no  other  God?    AVhom 
 the   Prophet   Daniel   ako   prochiimed,  when   CyruH  King 
 of  the    J  Vrniang   liad    Kaid    to    hirn^    Why    fJ/M    ih/m  not  IM.  and 
 Vjf/rHhvp  J  id  ?     He  said,  IWjiuHe  I  v)f/rif}dj)  n'>t  vl/jU  mo/h  \\y[t,l 
 v/'dh  handfi,  I/ut  tits  I/lviruj   God,    Wko  f^Mahiul/id  Ib'/irj^n 
 an/l    'KaHh,    and,   hath  fwj^r  (rear    all  f/^nh.      A  (ram   he 
 rMA(\,    J   v;iU   y:oryJap    iJt/i    L(/rd   ray    God,  for   Ih    in    tJui  -lb.  25. 
 lAciojj  God. 
 
 lid  therefore  Who  was  wornhipped  by  the  Prophet -j 
 ar-5  Living  God,  Jle  in  the  God  of  the  \i\ing,  and  Ili.s 
 \V(Jr<^ ;  Who  both  spake  to  Mosen,  and  vi^)v\!ii'A  tbo 
 Sadduceen,  and  gave  uh  the  KeHurrection :  to  such  a.s 
 are  blind  making  known  both ;  I  mean  the  Itenurrec- 
 tion  and  God.  For  if  He  i«  God  not  of  the  dead  bat 
 of  the  living,  and  if  in  this  p»lar;e  H>>»  is  called  the  God 
 of  the  Fathers  who  are  asleep,  undoubtedly  they  live 
 unto  God  and  have  not  perished,  being  (Mhlrf^  of  th/i  S.  Lnke 
 Jtf^Hurredion.  But  the  Ilesurrection  is  our  Lord  Him- 
 self: according?  to  His  own  words,  I  o:m  ilva  JUHV/rrfii>  ^.  •^'^ha 
 ftoTi  arul  ths  Jjifn.  And  the  Fathers  are  His  Sons :  for 
 it  is  said  by  the  Prophet,  Thy  Sons  are  rri/j/h  v/rdo  Th/^i  J**-  *'*'• 
 0.H  Tli/y  FaiJi/irs.  Clirist  therefore  Himself,  with  the  Fa- 
 ther, is  God  of  the  living,  Who  spake  unto  Moses,  ^\  ho 
 was  ahio  manifested  to  the  Fathers. 
 
 And  teaching  this  same  lesson  He  said  to  iha  Jews,     §  3. 
 Y(Mr  Fath/^r  AhraJi/irrv  rc/joic/id  that  }vn  rrdyht  fjifi  My  day,  v\\\,r^;, 
 o,nd  fsavj  it,  a/n/l  v)as  gla/l.     For  why  ?     Ahraluxrn  heVt/fced  |^^^"-  i^* 
 God,    a/rul    it    vaih   a/'j'//ardedj    urdo    him  for    ri/jht(^jv.Hn(iHii . 
 First,  indeed,  tliat  He  is  God  alone,  the  !Maker  of  Hea-  t^^^^ 
 ven  and  Earth ;   and  next,  that  He  will  make  his  seed  joy  in 
 as  the  stars  of  Heaven.     Tliis  is   tliat  which  is  spoken 
 of  by   Paul,   Ah   li/jhts  in   tiui    vj/rld,      Jastly   therefore,  PJ"'-  "• 
 leaving   his   earthly   kindred,   did   he   follow   the   Woetj; 
 leading  here  the  life  of  a  stranger,  that  he  might  have 
 his  citizenship  with  the  Word. 
 
 And  justly  did   the   Apostles   also,  having  their  birth     §  4. 
 
320  Our  Lord  Ahraham  obeyed  and  exulted. 
 
 Book  4.  from    Abraham,    leave    the    ship    and    their    Father ^    and 
 ?•  ^^"^'  follow   tlie  Word.      Justly  tlien  likewise  do  we,  having 
 
 the    same    faith   with    Abraham,    take   up    our    Cross,    as 
 
 Isaac  his  Wood,  and  follow. 
 The  For    in    Abraham,    mankind   had    learned   before,    and 
 
 andweWsliad  been  used,  to  follow  the  Word  of  God.  Since  in- 
 Gen.  xxii.  <^6ed  Abraham,  according  to  his  faith,  having  followed 
 ^v   ,       the    commandment    of   God^s    Word,    did    with   a   ready 
 
 Abraham        ... 
 
 followed    mind  give  up  his  only-begotten  and  beloved  son,   for  a 
 sacrifice  unto  God:  that  God  again  might  be  well  pleas- 
 ed to  afford  unto  Abraham^s  whole  seed  His  only -begot- 
 ten and  dearly  beloved    Son  to   be   a   Sacrifice   for   our 
 redemption. 
 §  5.         Abraham  therefore  did  vehemently  exult,  being  a  Pro- 
 exulted     pliet,    and    seeing   by  the    Spirit   the    day  of  the  Lord^s 
 Advent,  and   the  ordering  of  His  Passion,  by  whom  he 
 also  himself,  and  all  who  believe  in  God  as  he  believed, 
 were  beginning  to  be  saved, 
 and  knew       It    follows,  that   to   Abraham    our   Lord   was   not   un- 
 known. Whose  Day  he  desired  to  see  :    nor  yet  the   Fa- 
 ther of  our  Lord.     For  he  had  learned  of  the  Word  of 
 the  Lord,  and  believed  Him :    wherefore  also  it  was  ac- 
 counted unto  him   by  the   Lord  for   righteousness.     See- 
 ing it  is  the   Faith  which   is    towards    God    Most   High, 
 lb.  xiv.     which  justifies   a  man :   and  therefore  he  said,  I  luill  lift 
 uj)  mine  hand  unto  the  Most   High    God,   Who    established 
 Heaven   and   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- 
 Their       ledge  of  the  Father,  and  reproving  the  Jews,  who  thought 
 diction      they  had   God,  even  while  they  make  void  the  Word  of 
 S.  Matth.  Him  by  Whom  God  is  known, — said.  No  one  hnoweth  the 
 s!'Lu*ke    'S^^^^  ^^^^  ^^^^  Father  J  neither  hioweth  any  one  the  Father  but 
 ^'^^'        the  Son,  and  he  to  whom  the  Son  ivill  reveal  Him.     Thus 
 both  Matthew  hath  set  it  down,  and  Luke  also,  and  Mark^ 
 the  ver^-same  thing;  for  John  omits  this  passage. 
 
The  Father  and  Son  reveal  One  Anotlter.  S.  Justin  cited.  321 
 
 Now  they  wlio  would  fain  be  more  knowing  than  A- 
 postles,  write  it  thus  :  "  No  one  hath  hnoivn  the  Father 
 "but  the  Son,  nor  the  Son  but  the  Father,  and  he  to 
 whom  the  Son  will  reveal  Him/'  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  ful-  §  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  God  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  faith  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  book  against  S.  Jus- 
 Marcion,  ''1  could  not  have  believed  the  Lord  Himself,  mony^'^'" 
 if  He  announced  another  God  beside  the  Creator.  But 
 because  from  the  One  God,  Who  both  created  this  world, 
 and  formed  us,  and  contains  and  governs  all  things,  the 
 Only  Begotten  Son  came  unto  us,  gathering  together  in- 
 to Himself  the  work  of  His  Own  Hands,  my  faith  in  Him 
 is  firm,  and  my  love  to  the  Father  immoveable;  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  we 
 the  Son,  but  by  the  good  pleasure  of  the  Father.     And  the  kn^w- 
 the  good  pleasure  of  the  Father,  the  Son  fulfils :  the  Fa-  S^^f 
 ther  sending,  the  Son  being  sent,  and  coming.     And  the  ^"^^ 
 Father   on  the   one   hand,  being  invisible  and   illimitable 
 as  towards  us,  is  known  by  His  own  Word;   and   being 
 unutterable,  is  yet  uttered   by  Him  to  us :  on  the  other 
 
 Y 
 
322  No  unknown  God,,  as  they  ijvate. 
 
 Book  4.  hand,  tlie  Father  again  alone  knoweth  His  own  Word. 
 And  that  both  these  things  are  as  I  have  said_,  the  Lord 
 hath  declared.  And  therefore  the  Son  by  manifestation 
 of  Himself  reveals  the  knowledge  of  the  Father.  For 
 the  manifestation  of  the  Son  is  the  knowledge  of  the 
 Father:  for  by  the  Word  all  things  are  made  manifest. 
 
 Wherefore,  to  teach  us  that  the  Son  Who  is  coming 
 is  the  same  Who  makes  the  Father  known  to  such  as 
 believe  Him,  He  said  to  His  Disciples,  No  man  Jcnoweth 
 the  Father  hut  the  Son,  nor  the  Son  hut  the  Father,  and 
 those  to  luhomsoever  the  Son  will  reveal  Him  :  teaching  of 
 Himself  and  the  Father,  as  the  truth  is,  that  we  might 
 not  receive  another  Father,  save  Him  Who  is  revealed 
 by  the  Son. 
 §  4.  Now  He  is    the  Framer  of  Heaven  and    Earth  :    as   is 
 
 True  ^^    shewn  by  our  Lord^s  discourses  :    not  the  pretended  Fa- 
 J^^y         ther  who    hath  been  invented  by  Marcion,  or  by  Yalen- 
 tinus,  or  by  Basilides,   or  by  Carpocrates,   or   Simon,   or 
 the  other  Gnostics  falsely  so  called.     For  none  of  these 
 was  the  Son  of  God,  but  Christ  Jeaus  our  Lord  was;  to 
 Whom    the   method    they   practise   is    even   contrary,    in 
 They        that   they  dare   to    announce   ^^an   unknown    God.''^     But 
 diet    '     they   ought   to   listen   to   this    against   their   own    selves, 
 sefves       -^^^  ^^^  ^^  -^®  unknown,  who  is  known  by  themselves  ? 
 For  whatsoever   is  known   but  by   a  few,   is  not  wholly 
 unknown.     But  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?    To  say  to 
 us,  '^  Think  not  of  seeking  God,  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 
 vain.     Rather    the  Lord  instructed   us,   that  no  one  can 
 know  God,  except  upon  Gcd^s  teaching'^:  i.  e.,  that  with- 
 out   God,    God   is   not   known :   and    that  for   God  to   be 
 known    is   itself  the    free-will   of  the    Father.      For   they 
 shall  hiow  Him,  to  ivhom  the  Son  luill  reveal  Him. 
 §  5.         And  to  this    end  did   the  Father   reveal  the    Son,  that 
 
 *»  or  "  decreeing  "  it;  So^d^ovros  :  Lat.     "  docente." 
 
God  the  Father  revealed  Himself  in  the  Son.        323 
 
 by  Him  He  might  be  manifested  to  all  men,  and  tliat 
 such  as  believe  Him,  being  righteous.  He  may  receive 
 into  incorruption,  and  into  eternal  refreshment :    (now  to  To  be- 
 
 llGVG  IS 
 
 believe  Him,  is  to  do  His  will :)  but  those  who  believe  to  obey 
 not,  and  therefore  fly  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  God 
 is  just  upon  all  those  who  have  seen  alike,  but  have  not 
 believed  alike. 
 
 For  so  by  the  creature  itself  doth  the  Word  reveal  §  Q, 
 God  the  Creator,  and  by  the  world  the  Lord,  the  Fram- 
 er  of  the  World,  and  by  the  handy -work  the  Artificer 
 "V^Tio  moulded  it,  and  by  the  Son  that  Father  of  Whom 
 the  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  the  Father  in  the  Son:  for 
 that  which  is  invisible  of  the  Son  is  the  Father,  and 
 that  which  is  visible  of  the  Father  is  the  Son. 
 
 And  for  this  cause  all  in  His  presence  spake  of  Christ,  ah  saw 
 and  used  the   Name  of  God.     Yea,  and  demons,   seeing  confessed 
 the    Son,  would  say.   We  know   Thee  Who   Thou  art,    the  ?•  ^^^^ 
 Holy   One  of  God.     And  the  Devil  tempting  Him,  when 
 he   saw   Him,   said.  If  Thou  he  the  Son   of  God  :    all  of  s.  Matth. 
 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-  V^^.,, 
 tion    of  them    that    believe,    and   unto    condemnation    of  foes  wit- 
 them  that  believe  not :    that  all   might  be  justly  judged,  their  own 
 and  that  the  Faith  which  is  towards  the  Father  and  the   °°°^ 
 
 Y  2 
 
324  God  and  creation  hioiv  that  Christ  is  God.  He  teaches  tis. 
 
 Book  4.  Son  miglit  be  approved  by  all,  I  mean,  confirmed  by  all ; 
 receiving  testimony  from  all;  botli  from  its  own,  in  that 
 they  are  friends,  and  from  aliens,  in  that  they  are  ene- 
 mies. For  that  proof  is  true  and  incapable  of  contradic- 
 tion, which  even  from  its  very  adversaries  draws  out  the 
 particulars*'  of  its  evidence;  while  they  at  first  by  their 
 own  sight  are  convinced  of  a  thing  as  actually  present, 
 and  bear  witness,  and  imply  it  to  be  so ;  but  afterwards 
 break  out  into  hostility,  and  turn  accusers,  and  would 
 fain  have  their  own  testimony  untrue. 
 God  and  We  conclude  that  it  was  not  One  who  was  known, 
 turewS'  and  another  who  said.  No  man  Jinowetli  the  Father ; 
 ^^^^  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  God : 
 — from  the  Father,  from  the  Spirit,  from  Angels;  from 
 the  creature  itself,  from  men,  and  from  apostate  spirits 
 and  demons;  from  the  Enemy,  and  last  of  all  from  death 
 itself. 
 The  Son  And  the  Son  in  all  things  ministering  to  the  Father, 
 thlpa^-  fulfils  them  from  beginning  to  end;  and  without  Him 
 oiden^  no  man  can  know  God.  For  the  knowledge  of  the  Fa- 
 time  too  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  hnoweth  the  Son  hut  the  Father; 
 nor  the  Father,  hut  the  Son,  and  to  whomsoever  the  Son 
 will  reveal  Him :  "  Will  reveal  '^  being  not  spoken  of  the 
 future  only,  as  though  the  Word  then  began  to  make 
 known  the  Father,  when  He  was  born  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  wills.  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. 
 
 c  Singula :  perhaps   sigilla,  seals.        words  are  quoted  in  Syriac  in  the  Ms. 
 d  Jud  tJierefore  our — all  time.  These     Add.  1215(3.     E. 
 
AhraJiam's  joy  and  Jiis  cJiildt'en's.     Cldldren,  of  stones.    325 
 
 Wherefore  Abraham  also_,  by  the  "Word   knowing  the   Chap. 
 Father,    Who   made   Heaven   and   Earth,   confessed   Him 
 
 to  be  God.    And  being  taught  by  vision  ^,  that  the  Son  2  reprae 
 of  God   would  be   a   man   among   men,   by   Whose   Ad- 
 
 senta- 
 tione 
 
 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   servant  S.  Luke 
 depart  in  peace;  for  mine  eyes   have  seen   Thy   Salvation^  _l32. 
 ivhicli  Thou  hast  prepared  before  the  face  of  all  people ;  a 
 light  to    lighten  the   Gentiles,    and  the   glory  of  the  people 
 of  Israel.     And  the   Angels   too   told   news  of  great  joy  lb.  10. 
 to   the    Shepherds   watching   by  night.     Yea,   and   Mary 
 saith.  My  soid  doth  magnify  the  Lord,  and  my  spirit  hath^'^-'^-^^i 
 rejoiced  in  God  my  Saviour :  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  from  the  chil- 
 dren back  towards  Abraham,  even  as  he  had  desired  to 
 see  the  day  of  Christ^s  Advent.     Well  therefore  did  our 
 Lord  give  testimony    to  him    saying,   Your  father   Ahra-  S.  John 
 ham   rejoiced   to   see   My    day,    and   he   saw   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  J^^^^ 
 knew  the  Lord,  and  foretold  Christ's  Advent,  had  their  too 
 revelation  from  the  Son  Himself — the  Same  Who  in  the  fbretoid 
 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  God  is  able  of  these  stones  S.  Matth. 
 to  raise  up   children  unto  Abraham.    And  this  Jesus  did, 
 withdrawing  us  from  the  worship  of  stones,   and  carry- 
 ing us  away  from  our  own  hard  and  unfruitful  thoughts,, 
 and  establishing  in  us  a  faith  like  Abraham^s. 
 
326         The  Father  himvn  hij  tlie  Son  WJio  does  all. 
 
 Book  4.       As  Paul  also  testifies_,  saying,  that  we  are  sons  of  Abra- 
 Gal.  iii.    ]^am  according  to  tlie  likeness  of  liis  faith^  and  the  pro- 
 mise of  his  inheritance. 
 §  3.  It   is    one    therefore    and    the    same    God^    who    called 
 
 Abraham,   and  gave  him  the  Promise.     And  this  is  the 
 Phil.  ii.     Maker,   the   same  who  through   Christ  prepares  lights  in 
 the  luorldj — those  who  believe  from  among  the   Gentiles, 
 s.  Matth.  Xow  you,  saith  He,  are  the  light  of  the  world :  i.   e.,  as 
 Gen.  xxii.  the  stars  of  Heaven. 
 
 Him  therefore  we  rightly  declare  to  be  known  by  no 
 man^  save  the  Son,  and  to  whomsoever  the  Son  shall  re- 
 veal Him.     But  the  Son  makes  revelation  to  all^  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 
 S.  John    the  Lord  said  to  the  disciples,,  I  am  the  ivay,   the  tridh, 
 ^^•t>>/»  ^fj^^i  fj^Q  iij^^    And,  No  man  cometh  unto  the  Father,  hut  hy 
 Me.    If  ye  had  Icnoivn  Me,  ye  shoidd  have  hiown  My  Fa- 
 ther also  :   and  from  henceforth  ye  have  hnown  Him,  and 
 seen   Kim.      Whereby  it  is  manifest,   that  He  is  known 
 by  His  Son,  i.  e.,  by  the  Word. 
 X  4^         ^Therefore  the  Jews  are  gone  out  from  God,  not  re- 
 J^^s  err-  ceiving  the  Word  of  God,  but  imagining  that  they  may 
 ingto       know   the    Father   by  Himself  without    the  Word,  i.   e.. 
 Father      without  the  Sou :  not  knowing  that  God,  Who  in  human 
 the  Son    fo^m    spake  unto   Abraham,  and  again  unto    Moses,  how 
 Exod.  iii.  He    saith,    I  have   surely  seen   the   vexation  of  My  people 
 '   '         in  Egypt,  and  I  am  come  down  to  deliver  them.     For  in 
 these   things    the    Son   Who    is   the   Word   of   God,    was 
 making  His   arrangements  from  the  beginning ;   the  Fa- 
 ther having  no  need  of  Angels,  to  make  the  world,  and 
 to  form  man,  for  whose  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 
 
Christ  raised  up  seed  to  Abraham  and  defended  it.    327 
 
 "Word   and    His   Wisdom :    Whom  all   the   Angels  serve^ 
 
 and  are  tlieir  subjects. 
 
 Yain  therefore  are  sucli  as  introduce  another  unknown 
 
 Father^  because  of  this   wbicb  is  saidj  No  man  hioweth 
 
 the  Father,  but  the  Son. 
 
 Yain  too  is  Marcion,  and  bis  set,  drivinof  out  Abraham   Chap. 
 
 .  .  VIII 
 
 from  his  inheritance ;  to  whom  the  Spirit  bears  witness  by  — TT^ 
 
 many,  and  especially  by  Paul,  that  he  believed  God  and  it  Abra- 
 
 tvas  counted  unto  him  for  righteousness,  as  also  the  Lord,  heritance' 
 
 first  of  aU  by  raising  up   sons   to  him  from  the  stones,  J^f' 
 
 ^-and  by  making  his    seed  as  the   stars  of  Heaven,  where  ^^6  ^^^^ 
 
 He    says,  Tliat  they  shall   come  from   tlie  east,  and   west,  Rom.  iv. 
 
 and  north,  and  south,  and   shall   sit   down   with  Abraham  s*.  Matth. 
 
 and  Isaac   and   Jacob   in   the   kingdom   of  Heaven:    again ^^*  ■'■■^' 
 
 where  He  says  to  the  Jews,   Wlien  ye  shall  see  Abraham,  s.  Luke 
 
 and  Isaac,  and  Jacob,  and  all  the  Prophets  in  the  King-  ^^'  ^* 
 
 dom  of  Heaven,  and  yourselves  thrust  out. 
 
 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  :  annulling  and  blas- 
 pheming God,  Who  brings  into  the  Kingdom  of  Heaven 
 Abraham  and  his  seed,  which  is  the  Church,  by  Christ  Abra- 
 Jesus, ;  to  "\Yhom  is  committed  both  the  adoption,  and  seed  the 
 the  inheritance  which  is  promised  to  Abraham.  ^^ 
 
 For  the  Lord  maintained  the  cause  of  his  seed,  releas-  §  2. 
 ing  them  from  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  each  one  of  you  on  the  Ib.l5,lG. 
 Sabbath  day  loose,  and  lead  aivay,  and  ivater,  his  ox  or  his 
 ass  ?  A7id  this  woman,  being  a  daughter  of  Abraham,  ivhom 
 Satan  had  bound  eighteen  years,  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- 
 thing  beyond  the  Law,  though  He  healed  on  the  Sab-  gg^batf^ 
 bath  day.     For  the  Law  did  not  forbid  men  to  be  healed 
 
328  No  law  forbade  good  on  the  sahhath.  King  David  a  Priest, 
 
 Book  4.  Oil  the  Sabbatli,  seeing  it  both  used  to  circumcise  them 
 on  that  day,  and  directed  the  Priests  to  fulfil  their  min- 
 istries for  the  people ;  yea,  and  forbade  not  attendance 
 on  dumb  creatures.  Siloa®  too  often  wrought  cures  on 
 the  Sabbath  :  and  therefore  many  were  sitting  by  it  on 
 the  Sabbath  day. 
 
 For  the  Law  bade  them  abstain  from  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  soul,  the   instruments  whereof  are  advice 
 and   good   discourses,    in   aid   of  our    neighbours, — these 
 And  our   He  recommended  to  be  done.     And  hereby  the  Lord  re- 
 was  heal-  futed  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 
 Num.       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  riot  forbidden  by  the 
 Law   to    take    food    on   the    Sabbath    of  such   things   as 
 were  at  hand;  although  they  were  forbidden  to  reap  and 
 gather   into  the  barn.     And  therefore  the  Lord  said  to 
 those  who  were  accusing  His  Disciples,  for  plucking  and 
 S.Luke    eating    ears    of  corn.   Have   ye  not   even   read   that  ivhich 
 VI.  3, 4.     J)avid  did,  when  he  was  an  himgred ;  how  he  luent  into  the 
 house  of  God,  and  did   eat  the  shewhreacl,  and  gave  unto 
 them  that  were  with  him;  which  it  was  not  laivful  to  eat, 
 hut  for  the  Priests  alone  ? — by  the  words  of  the  Law  ex- 
 cusing His  disciples,  and  implying  that  Priests  are  per- 
 King        mitted  to    act    freely.     And    David,  in   God^s    sight,  had 
 Priest  ^    been  decreed  to  be  a   Priest,  although    Saul  was   perse- 
 cuting  him.     For   every  righteous  King  hath  a  priestly 
 station. 
 
 «  By  mistake  for  Bethesda,  proba-  hath  days  did  He  cure,  wherefore  many 
 
 bly.     Comp.  S.  John  ix  7.  with  v.  3,  9.  waited  on  Him  on  the  Sabbath  day:  but 
 
 [Mr  Harvey  for  Et  SUoa  etiam,  would  still  the  mention    of  our    Lord    here 
 
 read  Et  SUoa,  et  jam  translating  thus,  would  seem  rather  to  interrupt  S.  Ire- 
 
 And  at  SUoa,  yea  and  often  on  the  Sub-  naeus'  line  of  thought.    E.] 
 
ihe  Apostles  too  Priests j  with  rights  of  Priests,       329 
 
 Again^  all   tlie   Lord^s    Apostles    are    Priests^    sucli   as  The 
 liave   not    for   inheritance    either    fields    or    houses    here^  ^q^^^^^^ 
 but   are   always    serving   the   altar_,    and    God.     Concern- 
 ing whom  Moses  also  saith  in  Deuteronomy,  in  the  bles- 
 sing of  Levi,  Who  saith  unto  his  father  and   to   his  mo-  Deut. 
 ther,  I  know  thee  not :    and  acknowledged  not  his  brethren  ^^^^^'  ^» 
 and   cast   off  his   sons;    he   hath   kept    Thy  precepts,    and 
 observed   Thy   covenant.       Now   who  are   these,   who   left 
 father  and  mother,  and   renounced    all   who   are   nearest 
 to   them,  for  the  Word   of  God   and   His    covenant,  but 
 the  disciples  of  the  Lord  ?    Of  whom  Moses  saith  again. 
 They  shall   have  no  inheritance,  for  the   Lon^d    Himself  is  ib.  xviii, 
 their  inheritance.     And  again.   The  Priests  the   Levites  in  j^^  ^^ 
 the  whole  tribe  of  Levi  shall  have  no  portion  nor  substance 
 luith   Israel;    that   which   groweth  unto    the   Lord  is   their 
 substance,  they  shall  eat  the  same.     Wherefore  also  Paul : 
 I  seek  not,  saith  he,  a  gift,  but  I  seek  fruit.     The  Disci-  phii.  iv. 
 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  strain:   For  the  Labourer  is  ivorthy  o/s.Matth. 
 ,  .  ,  ^  -^     *^  X.  10. 
 
 his  meat. 
 
 The  Priests  also  in  the  Temple  used  to  profane  the  Sab-  lb.  xii.  5. 
 hath,  and  were  blameless.     Why   then   were   they  blame- 
 less?    Because  being  in  the  Temple,  they  were  perform- 
 ing not  secular  but  Divine  offices;  fulfilKng  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.  xv. 
 stoned.     For  every  tree  luhich  bringeth  not  forth  good  fruit,  s^Matth. 
 shall  be  hewn  down   and  cast  into  the  fire.     And,   Whoso-  rcor.'iii. 
 ever  shall  evil  entreat  ^  the  Temple  of  God,  him  shall  God  1  ^ioiav 
 evil  entreat.  erit 
 
 Of  one   therefore    and   the   same   kind   of  subsistence    chap. 
 are  all  things,  i.  e.,  from  one  and  the  same  God,  as  the  — ^ — 
 Lord  also  saith   to  His  Disciples,   Therefore  every  Scribe  g,  Matth. 
 which   is   instructed   into   the   Kingdom   of  Heaven   is   like  ^^^*  ^^* 
 unto  a  man  that  is  an  householder,  which  bringeth  .out  of 
 his  treasure  things  new  and  old.     He  taught  not  of  one 
 bringing  forth  old  things,  another  new,  but  one  and  the 
 
330  The  Householder,  God;  the  new  and  old  things  from  Him. 
 
 Book  4.  same.  For  the  Houseliolder  is  the  Lord,,  wlio  rules  over 
 the  whole  house  of  his  Father :  Who  to  the  slaves  in- 
 deed^ and  those  who  are  yet  undisciplined^  delivers  the 
 LaWj  which  is  suited  to  them ;  but  to  the  free  and  to 
 those  justified  by  faith^  giving  apt  precepts^  and  to  the 
 sons  revealing  their  proper  inheritance. 
 Who  As  for  the   Scribes   and  Teachers    of  the  Kingdom  of 
 
 Scribe  is    Heaven,  by  them  He  meant  His  own  disciples  :  of  whom 
 S.  Matth.  also   He  elsewhere  saith  to  the  Jews,   Behold,  I  send  to 
 you  wise  men,  and  scribes,  and  teachers,  and  some  of  them 
 ye  shall  hill,  and  j^ersecute  from  city  to  city. 
 what  the        Again,  by  the  new  and  old  things  which  are  brought 
 out  of  the  treasure,   He  means    unquestionably   the   two 
 Testaments  :  whereof  the  Old  which  had  existed  before, 
 is  characterized  by  the  giving  of  the  Law ;  the  New,  by 
 a  manner  of  life  which  becometh  the   Gospel;    concern- 
 Ps.  xcvi.  ing  which  David  saith.   Sing  unto  the  Lord  a  neiv  song. 
 Isa.  xlii.   And   Esaias,   Sing   unto    the   Lord  a  new   hymn;    the    he- 
 10, 12.      ginning    thereof,    glorify  His    Name  from    the    end  of  the 
 earth,  they  declare  His  virtues  in  the  islands.     And  Jere- 
 Jer.  xxxi.  niiah    saith.   Behold,   saith  he,    J  ivill   malce  a  new    testa- 
 31,  32.      ^-fiQnt,  not  as  I  made  with  your  fathers  in  Mount  Horeb. 
 Both  Testaments  however  are  the  revelation  of  one  and 
 the  same  Householder,  the  Word  of  God,   our  Lord  Je- 
 sus   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,    than   the  Temple   is   here.      Now 
 xii^^"^*  ''^^^^'^  ^^^  ^^^^  ^^^  terms  used,  not  of  those  things  which 
 What  the  have  nothing  in  common  with  each  other,  and  which  are 
 of  a  contrary  nature,  and  in  mutual  discord,  but  of  such 
 as   are   of  the    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 
 
Our  fealty  to  One  Father,  Son,  Sinrit,  Who  loves  us.    331 
 
 Lord  is  one  and  the  same,  who  is  more  than  the  Tem-S.Matth. 
 
 pie,  and  more  than   Solomon,  and  gives  men  more  than  42.'  ^^' 
 
 Jonas  did,  i.  e.,  His  own  Presence,  and  the  Eesurrection 
 
 from  the  dead:  not  however  changing  God,  nor  preaching 
 
 another  Father,  but  the  Very  same ;  Who  always  hath  a 
 
 larger  measure  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  S.  John 
 
 shall  see  even  greater  things  than  tliese.     And  Paul  saith,  ^'     * 
 
 Not  that  I  have  already  received,  or  am  justified,  or  am  aU  Phil.  iii. 
 
 ready  made  jperfect.     For  we  hioiu  in  part,  and  we  pro-  1  cor. 
 
 phesy   in  part.     But  when  that   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  to  wJknow, 
 
 see;    (for  Blessed  are  the  pure  in  heart,  for  they  shall  see  ^?^^^' 
 
 God :)   neither  are  we  to  wait  for  another  Christ  or  Son  S.  Matth. 
 
 V.  8. 
 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.  xxv. 
 
 Lo,  the  Lord  our  God,  in  Whom  we  have  hoped,  and  have 
 
 rejoiced  in  our  scdvation.    And  Peter  saith  in  his  Epistle, 
 
 Whom  seeing  not,    saith  he,  ye  love ;  in  Whom,   now  not  1  s.  Pet. 
 
 seeing,  ye  have  believed, — ye  shall  rejoice  ivith  joy  unspeah-  ^'   ' 
 
 able  :) — neither  do  we  receive'^  another  Holy  Ghost,  be-  4  percipi- 
 
 sides    Him   Who    is  with  us,   and   Who    cries,  Abba  Fa-  ^^^^'_  ** 
 
 ther :    and  in   These,    the   very  same,  we    shall   have  our  Sf™-"  ... 
 
 ,  T     .  .  ,  .  ^  Rom  vui. 
 
 growth  and  mcrease,  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  God,  we  have  not  been  learning  of  an- 
 other God,  besides  the  Maker  and  Framer  of  all  things. 
 Who  was  shewn  unto  us  from  the  beginning;  nor  an- 
 other Christ  the  Son  of  God,  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 
 
332  Steps  to  God  many,  yet  One  God. 
 
 Book  4.  was  to  order  tlie  same  according  to  tlie  decree  of  tlie 
 Fatlierj  being  manifested  unto  men,  as  Grod  willed,  that 
 believing  in  Him  tliey  miglit  make  continual  progress, 
 and  that  the  perfect  work  of  salvation  might  come  to 
 God  One,  its  maturity  by  the  Testaments.  For  there  is  one  sal- 
 many  vation  and  one  God :  but  the  precepts  which  form  man 
 are  many,  and  the  steps  not  few,  which  lead  man  unto 
 God.  While  to  an  earthly  and  temporal  King,  being 
 but  a  man,  it  is  permitted  to  bestow  from  time  to  time 
 more  and  more  preferment  on  his  subjects ;  shall  not 
 God  have  the  same  permission,  being  the  Same,  and 
 always  willing  to  grant  unto  mankind  more  grace,  and 
 with  additional  gifts  continually  to  honour  those  who 
 please  Him  ? 
 
 But  if  this  is  making   progress, — to  find  out  another 
 Father,  besides  Him  Who  was  declared  from  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,  fan- 
 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  :  rather  he  will  float  per- 
 petually  in   the   abyss    of    mysteriousness,    except   he   be 
 No  rest    converted    through   penitence,    and    return    to    the   place 
 turn  in"    from   which   he   was    cast    out ;  confessing   and   believing 
 penitence  ^^^   q^^  ^-^q   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 
 S.  Matth.  the  Elders :    WJiy  do   ye  make   void  the  commandment   of 
 '    '   the  Lord  hy  your  tradition  ?     For  God  said,  ^  Honour  thy 
 Father  and  thy  Mother/  and,  ^ He  that  curseth  Father  or 
 Mother,  let  him  die  the  death.'     And  again  He  saith  unto 
 lb.  6.       them.    Ye  have  made  void  the  tuord  of  God  hy  your  tra- 
 dition:   Christ    most    evidently    confessing    Him    as    God 
 
God  the  Son's  manifold  teaching  of  them  of  old.      333 
 
 and  Fatlier^  Who  said  in  tlie  Law^  Honour  tliy  father 
 and  mother  that  it  may  be  well  with  thee.  Thus  the 
 God  Who  speaketh  the  Truth  confessed  the  precept  of 
 the  Law  to  be  the  word  of  God:  and  to  none  other  did 
 He  give  the  Name  of  God;  but  to  His  Own  Father. 
 
 Well   therefore  doth  John    also  make   mention   of  the    Chap. 
 Lord  saying  to  the  Jews,  Search  the  Scrijptures,  in  which  — 7-^^ — 
 ye   thinly   ye   have   eternal   life :    they    are    they   tvhich   tes-  s.  John 
 tify  of  Me.     And  ye  ivill  not  come  unto  Me,  that  ye  may  ^'  /'  '^^  • 
 have  life.     How  then  did  the   Scriptures  testify  of  Him,  tures 
 if  they  came  not  of  one   and  the  same  Father,  inform-  one^^" 
 ing  men  before  of  the  coming  of  His  Son,  and  foretelling 
 the  salvation  which  is  from  Him  ?     For  had  ye   believed  lb.  46. 
 Moses,  saith  He,  ye  would  have  believed  Me  also  :  for  he 
 wrote  of  Me  :   meaning  that  the   Son  of  God  is  as   seed 
 scattered    everywhere    in    His    Scriptures,    at    one    time 
 speaking   with  Abraham,    at  another  with  Noah,   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  Moses' 
 of  God  is  set  forth  by  Moses  :  and  the  very  day  of  His  cis^ 
 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 
 end  of  the  times,   and  the  token  of  the  going  down  of 
 the  Sun,   saying.   Thou  may  est  not  immolate  the  Passover  Deut.xvi. 
 in  any  other  of  thy  cities,  ivhich   the  Lord  thy  God  giveth   ' 
 unto    thee,   except   in   that  place  which  the   Lord   thy    God 
 shall  chuse  for  His  Name  to  be  invoiced  there  :   thou  shalt 
 immolate  the  Passover  in  the  evening  at  the  going  down  of 
 the  sun. 
 
 And  he  had  before  marked  His  Advent  by  the  words,      §  2. 
 A   Prince   shall   not   be   wanting   in   Judah,   nor   a   leader  ^!!!.i2^^^^' 
 from  out  of  his  loins,  until  He  cometh  for  ivhom  it  is  laid 
 
334  Pro])hecy  in  Moses.     The  elder  Fathers  Christ-taucjht. 
 
 Book  4.  lip,  and  He  is  the  Gentiles^  Hojoe,  binding  his  foal  unto 
 the  vine,  and  his  ass's  colt  unto  the  tendril.  He  shall 
 wash  his  robe  in  ivine,  and  his  outer  garmsnt  in  the  blood 
 of  the  grape  :  his  eyes  are  joyous  with  wine,  and  his  teeth 
 li'hiter  than  Tnilh.  Now  let  tliese,  wlio  are  said  to  searcli 
 out  all  things,  see  wliat  was  tlie  time  wherein  the  Prince 
 failed_,  and  the  Leader  out  of  Judah,  and  who  is  the  Hope 
 of  the  Gentiles,  and  who  the  Vine,  and  who  his  foal, 
 and  what  is  the  garment,  and  what  the  eyes,  and  what 
 the  teeth,  and  what  the  wine,  and  every  particular  above 
 mentioned;  and  they  will  find  that  no  other  Person,  but 
 our  Lord  Jesus  Christ,  is  proclaimed.     Wherefore  Moses 
 
 .^^ut  rebuking  the  people  for  their  ingratitude,  saith.  In  such 
 sort  J  ye  foolish  people  and  uniDise,  have  ye  made  this  return 
 to  the  Lord  ?  And  again  where  he  intimates  that  the 
 Word  Who  created  and  made  them  from  the  beginning, 
 in  the  last  times  also,  when  He  is  redeeming  and  quick- 
 ening us,  is  shewn  hanging  on  a  tree,  and  they  will  not 
 
 Ib.xxviii.  believe  Him.  For  he  saith.  And  thy  life  shall  be  hanqinq 
 before  thine  eyes   and  thou  wilt  not  believe  thy  life.     And 
 
 lb.  xxxii.  again.   Did  not   this   same,    thy   Father,  possess    thee   and 
 
 ^'  maTce  thee  and  create  thee  ? 
 
 Moreover,  the  Lord  hath  made  it  manifest  that^  many 
 Prophets  and  righteous  men,  foreknowing  His  Advent  by 
 the  Holy  Spirit^  prayed  that  they  might  come  to  that 
 time  wherein  they  might  see  their  Lord  face  to  face, 
 and  hear  His  discourses :   where  He  tells  His  Disciples, 
 
 S.  Matth.  Many  Prophets  and  righteous  men  have  desired  to  see  the 
 '*  things  ivhich  ye  see  andj  have  not  seen  them,  and  to  hear 
 the  things  which  ye  hear,  and  have  not  heard  them.  How 
 then  did  they  desire  both  to  hear  and  to  see,  if  they  had 
 not  foreknown  His  future  coming  ?  And  how  could  they 
 foreknow  without  first  receiving  that  foreknowledge  from 
 Himself?  And  how  do  the  Scriptures  testify  of  Him,  ex- 
 cept it  were  one  and  the  same  God  Who  at  all  times 
 had  by  His  Word  revealed  and  shewn  all  things  to  them 
 
 '  The  words  "  non  solum"  are  omit-    how  to  render  them, 
 ted  here,  the  Translator  not  knowing 
 
 1 
 
God  the  Same,  on  mem  ever  pouring  kindness.        335 
 
 that  believe  ?  who  at  one  time  discourses  witli  His  crea- 
 ture^ at  another  time  gives  the  law^  Who  sometimes  again 
 uj^braids^  sometimes  exhorts^  and  so  eventually  frees  the 
 slave  and  adopts  him  as  Son^  and  in  due  time  bestows 
 the  inheritance  of  incorruption  to  the  perfecting  of  man- 
 kind. Because  He  formed  him  for  augmentation  and 
 growth :  as  saith  the  Scripture,  Increase  and  multiply.       ^®"'  ^* 
 
 And   herein    God   differs    from    man,    that    God  indeed     §  2. 
 maketh,  but  man  is  made :  and  while  He  that  maketh  is  ^nces*^" 
 always  the  Same,  that  which  is  made  must  be  capable  of  Jj^^^s^., 
 a  beginning  and  of  a  middle,  of  addition  and  of  growth. 
 And  God  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  Mind,  cf.  supra 
 and   all   Substance,   and  the   Source,  of  all  good  things  : 
 man  on  the  other  hand  receives  improvement  and  growth 
 towards  God.     For  just  as   God  is   always  the   Same,  so 
 man  also,   being  found  in   God,   will    continually   get  on 
 towards   God :   since   neither    doth   God   ever   grow  slack 
 in  benefitting  and  enriching  man,  nor  doth  man  cease  to 
 receive  the  benefit  and  to  be  enriched  by  God.     For  the 
 receptacle   of  His    Goodness,   and  the  instrument  of  His 
 glorification s  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   give    always 
 most  abundantly  to  those  who  bear  fruit  and  have  more 
 of  their  Lord^s  money.     Well  done,  is  His  word,  good  and  S.  Matth. 
 faithful  servant :   because  thou  hast  been  faithful  in  a  little 
 I  will  set    thee    over   many    things  :    enter   into    the  joy    of 
 thy  Lord:  the  Lord  Himself  making  most  abundant  pro- 
 mises. 
 
 As  therefore  to  such  as  now  bear  fruit  He  hath  pro-     §  3. 
 mised  to  give  abundantly,  in  the  way  of  multiplying  His  o/n.^t. 
 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 
 
 8  clarificationis.  The  Translator  gave    glory,  as  an  alternative  rendering.     E. 
 
336       Christ  received  the  infants'  jjraise,. as  Projthecy. 
 
 Book  4.  also  did  one  and  tlie  same  Lord  by  His  coming  voucli- 
 safe^  a  larger  gift  of  grace  tlian  that  wliicli  was  in  tlie 
 Old  Testament.  For  they  too  by  the  servants  nsed  to 
 hear  of  a  King  Who  should  come^  and  to  rejoice  mode- 
 rately in  their  hope  of  His  coming  :  but  those  who  have 
 seen  Him  before  them^  and  obtained  liberty,  and  have 
 won  His  Bounty : — these  have  greater  Grace  and  more 
 overflowing  triumph,  rejoicing  in  the  coming  of  their 
 Ps.  XXXV.  King ;  as  David  also  saith,  My  soul  shall  triumph  in 
 ^'  the  Lord,  it  shall  delight  itself  in  His  Salvation. 
 
 His  And   therefore  when   He   was    entering   Jerusalem,  all 
 
 f^Q^^      that  were  in  the  way  of  David,  in  grief  of  soul,  recog- 
 babies       nised  their  King  and  spread  under   Him    garments,  and 
 adorned  the  way  with  green  boughs,  with  great  joy  and 
 S.  Matth.  exultation  crying  out^ Hosanna  to  the  Son  of  David;  hless- 
 ^^*  ^*      ed  is  He  that  cometh  in  the  Name  of  the  Lord,  Hosanna  in 
 the  highest.     And  when  the  bad  stewards,  whose  way  was 
 to  defraud  their  inferiors,  and  domineer  over  them — when 
 they   were  moved  with  jealousy,  their   account  not  being 
 such  as  would  stand,   and  they  therefore  unwilling  that 
 their  King  should   have  come,   on   their  saying  to  Him, 
 lb.  16.      Hearest   thou   what    these   say  ?    the    Lord    said.   Have  ye 
 never  read,  Out  of  the  mouth  of  hahes  and  sucJdings  thou 
 hast  perfected  f  raise  ?  pointing  out  that  what  David  had 
 said   of  the    Son   of    God   was   fulfilled   in    Himself   and 
 cf.  S.        implying,    that    they   knew   not    the   force   of    Scripture, 
 nor   the    ordained   way  of  God,  but  that  He  was   Him- 
 
 xxn. 
 
 self  the   person   announced   by  the   Prophets    as    Christ, 
 Ps.  viii.  1.  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  above  the 
 
 Heavens. 
 c  ^  If  therefore  He  is  present,  the  very  same  who  is  an- 
 
 One  God  nounced   by   the  Prophets,  our  Lord   God   Jesus  Christ, 
 
 and  if  His  coming  bestow  on  those  who  have   received 
 
 ^  attrihuit.  The  Translator  gave  also  J  I  venture  to  read  perficientis.  [So 
 the  rendering  assign  :  but  cf.  bestow  edits  also  Mr.  Harvey,  the  Mss.  read- 
 infra  §  4  init.     E.  mg  perficienti.    E.] 
 
Tliey  that  serve,  free;  they  that  des^nse,  doomed.      337 
 
 Him  fuller  grace  and  more  abundant  bounty:  plainly  tlie 
 Father  too  is  the  very  same  whom  the  Prophets  had  an- 
 nounced j  neither  did  the  Son  when  He  came  give  know- 
 ledge of  another  Father_,  but  of  the  Same  who  was  de- 
 clared from  the  beginning :  from  Whom  also  He  brought 
 down  liberty  to  those  who  serve  Him  lawfully,  and  with 
 a  prostrate  mind,  and  with  all  their  heart.  But  to  des- 
 pisers,  and  such  as  are  not  subject  unto  God,  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  God  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  — ^  ] 
 given  by  Moses.     Wherefore  also  Bsaias  saith.  Thy  vint-  Isa.  i.  22. 
 7iers  mingle  luine  ivith  water :   signifying  that  the  Elders  mingled 
 mingled  with  the  strict  commandment  of  God  a  diluted  ^f '^^hat 
 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  transgress  the  commandment  q/'S.Matth, 
 Godj  because  of  your  own  tradition  ?  Yea,  not  only  did  they 
 by  perversion  make  void  the  Law  of  God,  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 these  traditions,  they  have  no  mind  to  submit  them- 
 selves to  God^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 
 
338  The  two  Commands  the  same  in  0.  T.  and  la  the  New. 
 
 Book  i.  ^^  ^  manner  used  to  do  a  work  of  healing,  in  that  they 
 would  circumcise  a  man  on  the  sabbath.)     But  with  them- 
 selves they  found  no  fault,  when   by  their  tradition    and 
 Pharisaical  Law  (of  which  I  spake  before)  they  were  trans- 
 gressing the  Commandment  of  God,  and  not  having  that 
 which  the  Law  commands,  i.  e..  Love  towards  God. 
 §  2.         But  that  this  is  the  first  and  greatest  commandment, 
 and  the  next  that  towards  our  neighbour,  the  Lord  taught, 
 xxii.  40.  '  when  He  said  that  the  whole  Law  and  Prophets  hang  on 
 niand^"^'  these  Commandments.     Nor  did  even  He  bring  down  any 
 meats  not  other  Commandment  e^reater  than  this :  but  this  same  one 
 
 new  o 
 
 lb.  37, 39.  He  renewed  to  His  Disciples,  bidding  them  love  God  with 
 all  their  heart,  and  all  others  as  themselves.  But  had  He 
 come  down  from  another  Father,  never  would  He  have  a- 
 dopted  His  first  and  chief  commandment  from  the  Law : 
 rather  surely  he  would  have  tried  at  any  rate  to  bring 
 it  down  as  somewhat  greater  from  the  perfect  Father,  in- 
 stead of  using  that  which  had  been  given  by  the  God  of 
 the  Law. 
 Roj-n,  And  Paul  too  saith.  Love  is   the  fulfilling  of  the  Laiv  : 
 
 xui.  10.    ^.^^   ^]^^|-   ^i^Qj^    all    other    things   are    done   away,    there 
 1  Cor.      abideth    faith,    hope,    charity,    and    that    the    greatest    of 
 xin.  13.     these   is    charity :    and   that    neither   knowledge   without 
 lb.  2  sqq.  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  who  loves 
 God  is    perfect,  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. 
 r  Q  Wherefore,  since   in   the  Law    and   in    the    Gospel  the 
 
 Therefore  first  and  greatest  precept  is,    to  love  the   Lord  our   God 
 gave         with   all   our   heart,   and   next  one  like   unto  it,  to  love 
 diversr^  his  neighbour  as  himself:  one  and  the  same  is  shewn  to 
 be   the    Founder  of  the    Law  and    of  the    Gospel.     That 
 is,  the   precepts   of  perfect   life   being  the  same  in  both 
 Testaments,   shewed   their    God    to   be   the   same ;    Who 
 
Christ  n])held  the  Law,  which  He  hegan,  lie  ended.     339 
 
 wliile  He  laid  down  His  precepts  of  detail  as  suited  eacL. 
 of  the  two_,  did^  in  both  recommend  the  very  same^  as 
 the  higher  and  chiefest,  without  which  is  no  salvation. 
 
 And  whom  would  not  the  Lord  put  to  silence,  declar-     §  4. 
 ing  that  the  Law  is  from  no  other  God,  where  He  saith 
 to  those   whom  He  was   teaching,  to    the   multitude   and 
 His  disciples,  The  Scribes  and  Pharisees  have  sate  down  on  s.  Matth. 
 Moses'  seat.     All  things  therefore  ivhatsoever  they  say  unto  ™4[ 
 yoiij  observe  and  do;   but  do  ye  not  after  their  W07'hs,  for 
 they  say  and  do  not.    For  they  bind  heavy  burthens  and  lay 
 them  on  men's   shoidders,    but   themselves  are  unwilling  to 
 move   them  even  ivith  a  finger.     He  was  not  then   blam-  Christ 
 ing  that  Law  which  was  given  by  Moses,  which  as  long  [he^\aw 
 as  Jerusalem  yet  stood  He  recommended  to  be  practised;  ^^^f-'^^'^- 
 but  He  was  blaming  those  men,  because,  wliile  they  ut-  fell 
 tered  the  words  of  the  Law,  they  were  destitute  of  Love, 
 and  so  were  unrighteous  towards   God  and  their  neigh- 
 bours.     As  Esaias   also   saith.   This  people   honoureth  Me  Isa.  xxix. 
 with  their   lipSj   but   their   heart  is  far  from   Me.     But  in 
 vain  do   they  worship   Me,   teaching   doctrines  and  precepts 
 of  men.     He  doth  not  apply  the  term.  Precepts  of  men, 
 to  the  Law  given  by  Moses,  but  to  the  traditions  of  their 
 Elders,  which  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    Paul   also    saith    concerning   them : 
 For  being  ignorant  of  God's  righteousness,  and  wanting  to  Rom.  x. 
 establish   their   own  righteousness,  they  have  not  submitted   '  ' 
 themselves  to   the  righteousness  of  God.     For  Christ  is  the 
 end  of  the  Law,  for  righteousness  to   every  one  that  believ- 
 eth.    And  how  is   Christ  the  end  of  the  Law,  if  He  were  He  is 
 not  also  its  beginning  ?      For  He  Who  brought  in  the  nfng  too" 
 end,  the  same  also  wrought  the  beginning:  and  He  it  is 
 Who   saith  to  Moses,   I  have  surely  seeri  the  affliction  of  Exod.  iii. 
 My  people  which  is  in  Egypt  and  I  am  come  doivn  to  de-   * 
 liver  them :    He  Who  is  the  Word  of  God,  accustomed 
 from  the  beginning  to    go  up    and    come  down^  for  the 
 health  of  those  who  are  diseased. 
 
 z  2 
 
340      The  Law  ste})s  to  Life's  entrance.     Alms  purge. 
 
 Book  4.        Furtlier :    tliat    tlie    Law   tauglit   before,  tliat    mankind 
 §  5.     ougM  to  follow  Clirist,  Himself  makes   evident,  tlius  an- 
 swering tlie  person  wlio  asked  Him  what  lie  should  do  to 
 S.  Matth.  inherit  eternal  life.  If  thou  ivilt   enter   into    life,   heep   the 
 Ib^ia.*     commandments.     And  when  he  asked.  Which,  the  Lord  in 
 lb.  18, 19.  i*eply.  Thou  shalt  not  commit  adultery ,  thou  shalt  not  Mil, 
 thou  shalt  not  steal,  thou  shalt  not  hear  false  witness,  ho- 
 nour thy  father  and   thy  mother,   and  thou  shalt  love  thy 
 neighbour  as  thyself:  setting  forth  the  precepts  of  the  Law 
 as  a  sort   of  steps  of  the  entrance  into  life,  for  all  who 
 were  fain  to  follow  Him.    And  in  saying  it  then  to  tht.*". 
 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  wilt  he  perfect,  go,  sell  all  that  thou  hast, 
 and   distrihute  unto   the  poor,  and  come,  folloiu  Me ;    pro- 
 mising the  portion  of  Apostles  to  such  as  did  so.     And 
 no  other  God  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  ^on  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,  Zacchasus   made  it  evident, 
 S.  Luke    saying.  Behold,  I  give  half  my  goods  to  the  2'>oor,  and  if 
 ^^^'  '      I  have  drfrauded  any  man  of  aught,  I  restore  fourfold. 
 
 CiiAP.        And  that   the   Lord  did   not   abolish,  but    extend  and 
 
 -  '    fulfil,  the  natural  precepts  of  the  Law,  by  which  man  is 
 
 Instances  justified — which  evcn  before  the  giving  of  the  Law  were 
 
 kept   by   such   as   were  justified   by    Faith,    and   pleased 
 
 S. Matth.  God: — this  is    shewn  from  His    Discourses.     For,  It   ivas 
 V.  27  28 
 
 '     '  said,  saith  He,  to  them  of  old  time.  Thou  shalt  not  commit 
 
The  Law  deepened  for  the  children,  341 
 
 adultery.     But  I  say  unto  you,   that  every  one  who   shall 
 have  looked  on   a  ivoman  to  lust  after  her   hath  committed 
 adultery  with  her  already  in  his  heart.     And  again_,  It  was  IJ^-  21, 
 saidj  Thou  shalt  not  Jcill.     But  I  say  unto  you,  Every  one 
 ivho  is   angry  luith   his    brother  without   a  cause,  shall  he 
 in  danger  of  the  judgment.     And,  It  is  said,  Thou  shalt  lb.  33. 
 not  forswear   thyself.     But  I  say   unto   you,  not   to   swear  l^.^i* 
 at  all.     But    let   your  speech   he,    Yea  yea,  nay  nay ;    and  lb.  37. 
 whatever  there  is  of  tlie  same  kind.     For  all  these  places 
 involve  no  contrariety  or  abolition  of  things  past  (which 
 is  the   cry  of  Marcion^s   school),  but  the  fulness  and  ex- 
 pansion thereof:  as  He  saith  Himself,  Except  your  righte-  lb. 20. 
 ousness  abound  more  than  that  of  the  Scrihes  and  Bhari-  ^be 
 
 •^  ^  more 
 
 sees,  ye  shall  not  enter  into  the  Kingdom  of  Heaven.    Now  righte- 
 what  was  this  more  ?     First,  to  believe  not  in  the  Father  what 
 only,  but   in  His    Son  also,  who    was   now  revealed :    for 
 He   it   is   Who   brings  man   into    communion  and   union 
 with  God.     In  the  next  place,  not  only  to  say,  but  also  lb.  xxiii. 
 to  do  :  for   they  used  to   say  without  doing ;  and  to  ab- 
 stain, not   only  from  evil   works,  but   also    from  the    de- 
 sires of  the  same. 
 
 And  these  things  He  taught,  not  as  contrary  to  the 
 Law,  but  as  fulfilling  the  Law,  and  rooting  within  us 
 the  means  whereby  the  Law  maketh  righteous.  But  that 
 would  have  been  contrary  to  the  Law,  if  whatever  the 
 Law  had  forbidden  to  be  done,  the  same  He  had  bidden 
 His  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,  trained  up  the  soul  by  outward  and  bodily  things, 
 drawing  her  as  by  a  chain  to  the  obedience   of  its  pre-  J^  t^^^e 
 cepts,    that   man    might   learn    to    serve    God :     But   the  the  obe- 
 WoED,   delivering  the   soul,  taught  also  how   through   it  the  same, 
 the  body  might  be  voluntarily   cleansed.     Whereupon  it  f^ner^^^ 
 
342      Of  children  and  slaves  the  ohedience  one,  yet  do 
 
 Book  4.  followed  of  course  tliat   tlie   cliains   of  slavery   sliould  be 
 taken  away,  to  wliicli  man  liad  now  become  accustomed, 
 and  tliat  without  cliains  he   should  follow   God;  that   on 
 the  other  hand  the  enactments  of  liberty  should  be  great- 
 ly drawn  out,  and  our  submission  to  our  King  enhanced; 
 that  no  person  turning  backwards,   might   shew  himself 
 unworthy  towards  his  deliverer.     Further,  that  while  the 
 same   Piety    and   Obedience    towards   the    Father   of  the 
 Family,  belongs  both  to  the  slaves  and  the  children,  yet 
 the  children  have  more  entire  trust,  because  the  working 
 of  Liberty  is  greater  and  more  glorious,  than  the  obedi- 
 ence which  goes  along  with  slavery. 
 §  3.         And  therefore  the  Lord  in  place  of  the   saying.  Thou 
 v.'27.^"  '  6'7ift?i  not  commit  adultery j   commanded   not    even   to    de- 
 lb.  21.     sire :  and  in  place  of,  Thoii  shalt  not  liiU,  not  even  to  be 
 lb.  xix.    angry:  and  in  place  of  paying  tithe,  to  distribute  all  our 
 goods  to  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'  free   gifts    those 
 
 S.  Luke  who  take  away  what  is  our  own.     Thus,  To  him,  saith  He, 
 vi.  2y. 
 
 that  taketh  away  thy  coat  spare  him  also  thy  cloke  :  and 
 
 lb.  30.      of  him  that  taketh  what  is  thine  ask  it  not  again :   and 
 
 lb.  31.  g^g  jQ  ^ould  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  free  favour  on  our  neigh- 
 bours,  than   serving    them   by   compulsion.     And   if  any 
 
 S.  Matth.  man,  saith  He,  compel  thee  to  go  a  i^oile,  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  malceth  His  sun  to  rise  on  evil  and  good,  and 
 raineth  on  just  and  unjust. 
 
 Now  all  these,  as  we  said  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  should 
 say  that  the  working  of  Liberty  is  greater,  and  that  we 
 have  deeply  set  in  us  a  fuller  submission  and  affection 
 
children  with  greater  love  yield  a  higher  diitifuhiess.     343 
 
 towards  our  deliverer.  For  He  did  not  deliver  us  to 
 the  end  we  should  depart  from  Him;  since  no  one_,  if 
 put  beyond  the  reach  of  the  Lord^s  blessings,  can  ob- 
 tain for  himself  the  nourishment  of  salvation  :  but  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  us      §  4. 
 and  them,  in  them  they  had  their  beginning  and  source,  of  the 
 but  in  us  they  received  their  increase    and   completion.  ^°^P^ 
 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  God.     And  this 
 is  our  Lord,  the  Word  of  God;   Who  first  indeed  drew 
 men  as  slaves  to  God,  but  afterwards  liberated  those  who 
 are   subject  unto  Him :  as  He  Himself  saith  to  His  dis- 
 ciples ;   I  will  not  now  call  you  servants,  for  the  servant  S.  John 
 hnoweth  not  what  his  Lord  doeth.     But  I  have  called  you 
 friends;  for  all  things  that  I  have  heard  of  the  Father  I 
 have  made  hioivn.      You  see  that  in  the  phrase,   I  will 
 not  now  call  you  servants,  He  most  clearly  implied  that 
 it  was  Himself,  Who  first  ordained  to  men  by  the   Law 
 how  they  should  be  in  servitude  to  God,  afterwards  again 
 gave  them  Liberty.     And  in  that  He  saith.  For  the  ser- 
 vant Icnoiveth  not  what  his  Lord  doeth,  He  manifests  by 
 His  advent  the  ignorance  of  the   servile  people.     But  in 
 that  He  calls  His  disciples  Friends  of  God,  He  evidently 
 shews  Himself  to  be  the  Word  of   God,  whom  Abraham 
 also  followed  spontaneously  and  without  any  bonds,  be- 
 cause  of  the  nobleness  of  his  faith,   and   so  became  the  s.  James 
 Friend  of  God.    Not  that  the  Word  of  God  for  any  need  \vhy  God 
 took  to  Himself  the  friendship  of  Abraham,  being  as  He  ^^^f^^" 
 is,  perfect  from  the  beginning :  For  before  Abraham  was,  g_  j^j^^^ 
 saith  He,  I  am  :  but  in  order  that  He,  being  good,  might  viii.  58. 
 bestow  on  Abraham  himself  everlasting  life,  because  the 
 
344  Service  to  our  Master  our  bliss,  for  for  this 
 
 Book  4.  friendsliip  of  God  is  tliat  wliicli  gives  immortality  to  all 
 
 who  endeavour  after  it. 
 ^"^p.        Thus   God  formed  Adam  at  first,   not  as    standing   in 
 §  1,     need  of  man  but  that  He  might  have  one   on  whom  to 
 God  need-  bestow  His  favours.    For,  not  only  before  Adam,  but  even 
 but  givetii  before  the  whole  creation,  the  Word  was  giving  glory  to 
 richly       jj^g   Father,   abiding  in  Him,  and  was  Himself  glorified 
 S.  John    by   the   Father :    according   to    His    own   saying.   Father, 
 ^^"'  *     glorify  Thou  Me  luith  the  glory  which  I  had  vnth  Thee  he- 
 fore  the  world  was  made. 
 
 Not  as  wanting  our  attendance  did  He  give  command 
 to  follow  Him,  but  in  order  to  bestow  on  us  salvation. 
 For  to  follow  the  Saviour  is  to  partake  of  salvation,  and 
 to  follow  the  Light  is  to  receive  the  Light.  But  they 
 who  are  in  the  light  do  not  themselves  enlighten  the 
 light,  but  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  God;  to  Him  indeed 
 it  contributes  nothing,  nor  hath  Gdd  need  of  the  hom- 
 age of  men,  but  He  Himself  on  such  as  follow  and  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  from  them;  for  He  is  rich,  perfect,  and 
 without  need  of  anything.  But  to  this  end  doth  God 
 require  service  from  men,  that  because  He  is  good  and 
 merciful.  He  may  do  good  to  those  who  abide  in  His 
 service.  For  as  truly  as  God  is  in  need  of  nothing,  so 
 truly  is  man  in  need  of  Communion  with  God :  This 
 being  the  glory  of  man,  to  persevere  and  abide  in  God^s 
 service.  And  therefore  the  Lord  said  to  His  Disciples, 
 lb.  You  have  not  chosen  Me,  hut  I  have  chosen  you  :  intima- 
 
 ting that  they  in  following  Him  were  not  addmg  glory 
 to  Him,  but  that  in  following  the  Son  of  God  they  were 
 lb.  xvii.  receiving  glory  from  Him.  And  again,  I  will  that  where 
 I  am,  there  also  should  these  he,  that  they  may  hchold  My 
 glory :    not   idly    glorying   in  these   things,   but   desiring 
 
 XV.  16. 
 
 24. 
 
Be  made  us.     His  most  varied  working.         345 
 
 to  impart  His  glory  to  His  disciples;  of  wliom  also 
 Esaias  saitli,  I  will  draic  thy  seed  from  the  East,  and  ivill  Isa.  xliii. 
 gather  thee  from  the  West;  and  will  say  to  the  NortJij 
 Bring  near,  and  to  the  South,  Keej)  not  hack :  draiu  hither 
 My  sons  from  far,  and  My  daughters  from  the  ends  of 
 the  earth,  all  whosoever  are  called  hy  My  Name.  For  in 
 My  glory  I  have  i^repared,  and  formed,  and  made  him. 
 And  this  because  wheresoever  the  carcase  is,  thither  will  ^'  .^^g^^' 
 the  eagles  also  he  gathered,  partaking  in  tiie  glory  of  the 
 Lord;  Who  both  formed  and  prepared  us  hereunto^  that 
 being  with  Him_,  we  may  partake  of  His  Glory. 
 
 Thus  God  also  from  the  beginning  framed  man  because     §  2. 
 of  His  own  bounty ;  and  chose  the  Patriarchs   for  their  God's 
 
 good  gifts 
 
 own  salvation;  and  formed  His  first  people,,  teaching  it^ 
 indocile  as  it  was^  to  follow  God;  again  He  provided  that 
 there  should  be  Prophets  on  Earth,  accustoming  man  to 
 bear  His  Spirit,  and  to  have  communion  with  God.    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- 
 bric  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 
 Revelation  saith.  And  His  voice  as  the  voice  of  many  wa-  Rev.  i.  15. 
 ters.     For  the   Spirit  is   truly  many  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-  tiirougii 
 
346         Christ's  teaching  step  hij  step.     The  Decalogue 
 
 Book  4.  latioiis  and  cautionary  precepts^  and  all  tlie  rest  of  tTieir 
 the  older  service  by  the  Lav/.  It  is  true_,  He  needs  Himself  none 
 of  these  tilings ;  for  He  is  alway  full  of  all  good  things, 
 and  hath  in  Himself  all  odour  of  sweetness,  and  all 
 breathings  of  pleasant  incense,  even  before  Moses  was. 
 But  He  was  schooling  the  people,  apt  easily  to  return 
 to  idols,  by  many  callings  instructing  them  to  persevere 
 and  serve  Grod :  by  things  of  the  second  order  calling 
 them  to  things  of  the  first;  i.  e.,  by  the  typical  to  the 
 true;  and  by  the  temporal  to  the  eternal;  and  by  the 
 carnal  to  the  spiritual;  and  by  the  earthly  to  the  heaven- 
 Exod.       ly .    as  was  said   also    to    Moses  :     That   thou  shalt  malce 
 
 XXV.  40.  . 
 
 all  things  after  the  pattern  of  those  things  tvhich  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 
 
 1  Cor.  X.  to  come :  as  Paul  also  saith.  For  they  clrcmh  of  the  roch 
 that  followed,  and  the  roch  ivas   Christ.     And  again  after 
 
 lb.  6.  specifying  the  things  in  the  Law,  he  inferred,  I^ow  all 
 these  things  came  unto  them  in  figure :  and  they  are  ivrit- 
 ten  for  our  correction,  on  icJiom  the  end  of  the  ivorlds  is 
 come.  Thus  by  tj^es  they  learned  to  fear  God,  and  to 
 continue  in  all  kinds  of  obedience  to  Him. 
 ^"AP.  Therefore  the  Law  was  both  a  discipline  to  them,  and 
 T~Y.  a  prophecy  of  things  to  come.  For  God  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 
 
 Dent.  saith  in  Deuteronomy :  These  are  all  the  words  ivhich 
 the  Lord  spake  unto  all  the  assemhly  of  the  children  of 
 Israel  in  the  mountain,  and  He  added  nothing ;  and  He 
 wrote  them  in  tivo  tables  of  stone,  and  gave  them  unto 
 me;   in  order  that  such  as  will  follow  Him  might   keep 
 
 tummff     ^^®  commandments.     But   when    they  turned   themselves 
 
 ^  tenere.     The  Translator  gave  also  mory.     E. 
 
 the  rendering;  comprehend  ;  but  perhaps  i  characferes,  impresses.     The  Trans- 
 
 the  idea  may  be  to  hold  fast,  so  that  lator  gives  also  the  rendering,  stamps. 
 
 they  should  clearly  abide  in  his  ine-  E. 
 
for  always,  other  frecp^ts  teinporary ,  for  dlsohedience.   347 
 
 to  the  making  of  a  calf,  and  in  their  minds  turned  back  away 
 ■  into  EgjqDtj  desiring  to  be  slaves  instead  of  free,  tliey  re-  ]aw"of^^ 
 ceived,  as   due   to  their  desire,   the  rest   of  that  slavery,  ^I'^edom, 
 not  indeed  cutting  them   off  from  God,  but  rulins^  them  taught  by 
 with  a  yoke  of  slavery  :    as  also  saith  the  Prophet  Eze-  yoke 
 kiel,  rendering  the  reasons  why  such  a  Law  was  given: 
 And   their   eyes  were  after  the  desire   of  their   own   heart,  Ezech. 
 and  I  gave  them  precepts   which  ivere   not   good,  and  sta-  25. 
 tides   ivherein   they   shall   not    live.     And  Luke  too  wrote 
 concerning   Stephen,  who  was  first  elected  by  the  Apos- 
 tles  to   the  Diaconate,  and   first   slain  for  the  testimony 
 of  Christ,  that  he  thus   spake  of  Moses  :  Se  indeed  re-  Acts  vii. 
 ceived  the  commandments  of  the  living   God,  to   give  unto 
 you;  whom  your  fathers  would  not  obey,  hut  rejected  Him, 
 and    in    their    heart    turned    bach    into    Egypt,    saying    to 
 Aaron,  MaJce  us   gods    to  go   before  us ;  for   as    to   Moses 
 ivho   h^ought   us   out   of  the   land  of  Egypt,  we  Imow  not 
 what   has    happened   to    him.     And   tliey    made   a   calf  in 
 those  days,  and  offered  sacrifices  to   the  idol,  and  rejoiced 
 in  the  ivories  of  their  own  hands.     And   God  turned,  and 
 gave  them  up   to   ivorship  the   hosts   of  Heaven;    as   it   is 
 vmtten  in   the   Booh  of  the  Prophets,  Have  ye  offered  unto 
 Me   sacrifices    and   oblations  forty  years  in   the  wilderness, 
 
 0  House  of  Israel?  And  ye  have  received  the  Tabernacle 
 of  Moloch,  and  the  star  of  your  god  Remphan,  figures 
 ivhicli  ye  made  to  ivorship  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  as 
 slaves.     Wherefore  also  in  Exodus  He  saith  unto  Moses, 
 
 1  ivill  send  out  Mine  Angel  before  thee,  for  I  will  not  go  Exod. 
 up  ivith  thee,  for  thou  art  a  stiffneched  people.  2,  3. 
 
 And  not  this  only,  but  certain  precepts  also  were  or-     §  2. 
 dained  unto   them  by  Moses  because   of  their  hardness, 
 and   unwillingness    to    submit    themselves :    as    the   Lord 
 declared,  when  they  had  said   unto   Him,    ^Vlly  then  did  ^:  Matth. 
 Moses  command  to  give  a  ivriting  of  divorce,  and  to  send 
 away   the    wife?   telling  them.   These   things    he  permitted  lb.  8. 
 you,   because  of  the  hardness  of  your  heart,  but  from  the 
 
348  Relaxations.  In  ten  Commandments  salvation.  Freeivill. 
 
 Book  4.  hcginning  it  was  not  so  clone.     Wherein  He  both  makes 
 excuse   for   Moses_,    as    a   faithful    servant,    and   confesses 
 one    God   Who  at   the   beginning    created   male   and    fe- 
 male, and  rebukes   them  as  hard  and  disobedient.     And 
 accordingly  they  received  from  Moses  the  precept  of  di- 
 vorce suited  to  their  hardness. 
 In  New         And  why  say  we  this  of  the  Old  Testament  ?  since  in 
 inent  also  the  New  also  the  Apostles  are  found  doing  the  same  for 
 faxatioDs  ^^®  aforesaid  cause :  as  in  PauFs  well  known  expression, 
 1  Cor.      But  this  say  I,  not  the  Lord  :  and  again.  But  this  I  say 
 lb."  qT      hy  way  of  indulgence,  not  hy  way  of  commandment.     And 
 lb.  25.      again.  But   concerning  virgins  I  have  no  commandment  of 
 the  Lord,   hut  I  give  counsel,   as  having  obtained  mercy  of 
 the  Lord  to  he  faithful.    Yea,  and  in  another  place  he  saith, 
 lb.  5.       Lest  Satan  tempt  you  through  your  incontinence. 
 
 If  then  even  in  the  New  Testament  we  find  the  Apos- 
 tles alloT\ang  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  God ;  we  must  not  wonder,  if 
 in  the  Old  Testament  also  the  same  God  would  have 
 something  of  the  same  sort  practised  for  the  good  of 
 His  people,  enticing  them  by  the  aforesaid  rules,  that  so 
 they  may  keep  hold  of  the  salvation  which  is  in  the 
 Ten  Commandments,  and  be  detained  thereby  from  re- 
 turning to  idolatry,  and  not  fall  away  from  God,  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 
 
 S.  Matth.  find  in  that    calling    which   appertains    to   us,   that  many 
 
 indeed   are    called,    hut  few    chosen ;    and   that    there    are 
 
 lb.  vii.     wolves  within,    though    outwardly    clad  with  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. 
 
Circumcision  and  the  Sahhath  no  meaningless  signs.    349 
 
 As  to  Circumcision^  tliat  God  gave  it  also  not  as  con-    Chap, 
 veying   perfect   rigliteousness_,    but    for   a    sign,    tliat   the  '  - 
 
 race  of  Abraham  might  remain  always  distinguishable,  we  Circum- 
 learn  from  the  Scripture  itself.     For  God,  it  saith,  spake  ^^^^°^ 
 unto  Abraham,  Every  thing  of  yours  that  is  male  shall  heGen.xvu. 
 circumcisedj  and  ye  shall  circumcise  the  flesh  of  your  fore-     '     ' 
 sliin,  for  a  sign  of  a  covenant  between  Me  and  you.     This 
 same  the   Prophet   Ezekiel  saith   of  the   Sabbath :     And  Ezech. 
 I  gave  them  My   Sabbaths ,   that  tJiey  may  be  for   a   sign 
 between   Me    and   them,    that   they   m^ay    know   that   I  am 
 the  Lord,  who  sanctify  them.     And  in  Exodus   God  saith 
 unto  Moses,  J.?2cZ  ye  shall  Iceep  My  sabbaths  j  for  it  shall  Exod. 
 be  to  you  a  sign  with  Me  through  your  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- 
 sion. For  so  saith  the  Apostle,  We  are  circumcised  with  Col.  ii. 
 a  circumcision  not  made  icith  hands.  And  the  Prophet 
 saith.   Circumcise  the  hardness  of  your  heart.  Deut.  x. 
 
 As  for  the  Sabbath,  it  taught  perseverance  in  serving  The  Sab- 
 God  all  the  day.     For  toe  are  counted,  saith  the  Apostle  ^^^ 
 Paul,   all  day    as   sheep  for   the   slaughter :    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  Rest  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  God,  and  it  was  accounted  un-  s.  James 
 to  him  for  righteousness,  and  he  was  called  the  Friend  of^'"' 
 God.     Yea,    and   Lot   without   circumcision   was   led   out  Those 
 of  Sodom,   receiving    deliverance   from    God.     Also  'Noe,  fhe^Co^e- 
 while  he  was  uncircumcised,    pleased   God,  and  received  "^^^  °^ 
 
350  Praise  of  Enoch.  The  elder  Fathers  loyal  without  the  Law. 
 
 Book  4.  tlie   measures   of  tlie   world   in   its   second   birtli.      And 
 Circum-   EnocL.   too,   witliout  circumcision   pleasing    God^    tliougli 
 pleased     ^^  was  a  man,  yet  did  tlie  office  of  an  ambassador  unto 
 Siu7^^^'  ^^g^ls,   and   was    translated,   and   is  reserved   unto    this 
 liour  as  a  witness  of  God^s  just  judgment;  in  tliat,  wliile 
 the  Angels  that  had  sinned  fell  down  to  earth  unto  judg- 
 ment, a  Man,  being  approved,  was  translated  unto  salva- 
 tion.    Add  to  this  again  all  the  remaining  multitude  of 
 those  who  before  Abraham  were  righteous,  and  of  those 
 Patriarchs   who   were   before    Moses,    and   were  justified 
 without  the   aforesaid   things,    and   without   the   Law    of 
 Moses.      As   indeed    Moses    himself  tells   the   people   in 
 Deut.  V.    Deuteronomy :     The    Lord   thy    God   made   a   covenant   in 
 '   *         Iloreh ;    and  the  Lord  made  not   this   covenant   ivith  your 
 
 fathers,  hut  with  you. 
 §  3.         Wherefore   then    did   the   Lord   not   make  a  covenant 
 1  Tim.     with  the  Fathers  ?     Because  the   Law   was  not  appointed 
 for  righteous  men ;    and  the  Fathers  were  righteous,  hav- 
 ing the  meaning  of  the  Decalogue  written  in  their  hearts 
 and    souls,  i.   e.,  loving    God  who  made    them,    and  ab- 
 staining from  wrong  towards  their  neighbour  :  and  so  it 
 was  unnecessary  for  them  to  be  warned  by  writings  of 
 reproof,  since  they  had  righteousness  in  themselves. 
 Why  He       But    when    this   righteousness    and    love   towards    God 
 fhen/and  passed  into  oblivion,  and  was   quenched  in  Egypt,  God, 
 fo^re^^"     ^'^^  -^^^   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  might,  that  man  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  Deuteronomy; 
 Deut.       And  He  fed  thee  with  manna,  which  thy  fathers  knew  not, 
 that   thou   mightest   hnow    that    man    liveth    not    hy    bread 
 alone,   hut  hy  every  ivord  of  God,  which  goeth  out  of  His 
 mouth,    doth   man   live.     He   both    enjoined   love   towards 
 God,  and  wrapped  up  with  it  righteousness  towards  our 
 neighbour,   that   one   might   neither   be   unjust,   nor   un- 
 
The  Decalogue  for  always,  other  precepts  for  a  time.    351 
 
 worthy  of  God;  building  up  man  by  the  Ten  Command- 
 ments to  be  friends  with  Himself^  and  to  all  concord  with 
 his  neighbour :  things  indeed  which  were  profitable  to 
 man  himself,  God  all  the  while  needing  nothing  from 
 man. 
 
 Therefore  saith  the  Scripture,,  These  words  the  Lord  sjpahe     §  4. 
 to  all  the  congregation  of  the  children  of  Israel  in  the  moun-     '  ^*  " 
 tain,  and  added  nothing  ;  for  nothing,  as  we  said  before, 
 did  He  need  of  them.     And  again  Moses  saith,  And  now,  ib,  x.  12. 
 Israel,  ivhat  doth  the  Lord  thy  God  require  of  thee,  hut  to 
 fear  the  Lord  thy  God,  to  ivalh  in  all  His  ways,  and  to  love 
 Him,,  and  to  serve  the  Lord  thy  God  ivith  all  thy  heart  and 
 ivith  all  thy  soid  ?     Now  these  things  did  indeed  make 
 man  glorious,  fulfilling  that  which  was  wanting  unto  him, 
 i.   e.,  that  he  should  be  the  Friend  of  God;  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 
 God.     And  therefore  Moses  tells  them  again,  Ghuse  life,  lb.  xxx. 
 that  thou  mayest  live,   and  thy   seed,  to   love   the  Lord   thy     ' 
 God,    to    hear  His  voice,  and  to  hold  hy  Him ;  for  this  is 
 thy  life,  and  the  length  of  thy  days.     And  in  building  up 
 man  to  that  life,  the  Lord  Himself  by  His  own  self  spake 
 the  words   of  the  Decalogue  alike  unto  all :   and  so  they 
 abide  equally  with  us,  receiving  extension  and  augmenta- 
 tion, but  not  abolition,  by  His  Coming  in  the  Flesh. 
 
 But  as  to  the  precepts  of  the  servile  state.  He  enjoin-     §  5. 
 ed  them  by  Moses   exclusively  to  the  people,  as  suited  ^^^her 
 to  their  instruction :  according  to  Moses^  own  saying.  And  precepts 
 the  Lord  enjoined  me  at  that  time  to  speah  unto  you  sta-  ib.  iv. 
 lutes  and  judgments. 
 
 These  things  then,  which  were  given  them  unto  bond-  while 
 age,  and  for  a  sign.  He  hath  cut  ofl'  by  a  New  Testament  ^s^Jon? 
 of  Liberty.     But  those  which,  are  natural,  and  savouring  t^^^se,  He 
 of  freedom,   and  common  to  all.  He  hath  amplified  and  closer  the 
 expanded :   in   that  He  bestows  upon  men,  by  adoption,  the  Ten 
 bounteously  and  without  grudging,  to  know  God  as  their  ^^n^J_ 
 Father,  and  to  love  Him  with  their  whole  heart,  and  with-  ments 
 
352  Duty  of  sons  more.    Sacrifice  witliout  obedience  nought. 
 
 Book  4.  out  opposition  to  follow  His  Word,  abstaining  not  only 
 from  evil  deeds,  but  also  from  tbe  desires  thereof.  And 
 He  batli  increased  Fear  also  :  for  sons  ougbt  to  fear  more 
 than   slaves,  and  to  have  greater  love  towards  their  Fa- 
 
 S.  Matth.  ther.  And  therefore  saith  the  Lord,  Everij  idle  word  ivliich 
 men  shall  speah,  they  shall  give  account  thereof  in  the  day 
 
 lb.  V.  28.  of  judgment ;  and,  Jffe  that  shall  have  loohed  on  a  woman 
 to  lust  after  her,  hath  already  committed  adultery  with  her 
 
 lb.  22.  in  his  heart ;  and,  He  ivho  is  angry  with  his  brother  with- 
 out a  cause  shall  be  in  danger  of  the  judgment :  to  make 
 us  aware,  that  we  are  to  give  account  unto  God  not  of 
 our  deeds  only,  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  clohe  of  wicJced- 
 nesSf  but  to  try  and  manifest  Faith. 
 Chap.        But  that   God  in  the   Law  commanded  certain  obser- 
 
 ~T~j       vances,  not  as  needing  their  service,   but  for  their  own 
 
 God         good,  is  very  fully  signified  by  the  Prophets.     And  again 
 
 in  the       that  God  needs   not   their  offerinoc,   but   for  the  offerer^s 
 
 0  T  • 
 
 too  that    <^w^   sake,  i.  e.,  Man^s; — the  Lord  clearly  taught,   as  we 
 these  are  j^ave   shewn.     For  if  at  any  time  He  saw  them   careless 
 
 nought  '^ 
 
 without     of  ri2:hteousness,  and  keepino:  back  from  the  Love  of  God, 
 
 obedience  .  /-in-  ••         ni  -n  -i 
 
 and   thmkmg   that   God  is  propitiated  by  sacrifices    and 
 other  typical  observances,  Samuel  in  the  first  place  would 
 
 1  Sam.      speak  to  them  thus  :   God  ivilleth  not  burnt  offerings  and 
 
 sacrifices^  but  He   ivilleth  His    Voice   to    be  heard :   Behold, 
 hearing  is  better  than  sacrifice,  and  hearhening  than  the  fat 
 Ps.  xl.  6.  of  rams :    then  David   saith.   Sacrifice    and   offering   Thou 
 luouldest  not,   but  ears    hast    Thou   made  for   me  :    Burnt- 
 offerings   also  for   sin    Thou  hast  not  required.     Teaching 
 them   that   God   will   have    obedience,  which  saves  them, 
 rather  than  sacrifices  and  burnt  ofierings  which  avail  them 
 nothing  to  righteousness  :  and  prophesying  at  the  same 
 time   of  the   New  Testament.     But   yet   more   clearly  in 
 Ps.  li.       the  50th  Psalm  doth  he  say  of  these  things.  For  hadst 
 16, 17.      Thou  willed  sacrifice,  I  would  have  given  it  of  course :  with 
 
Thanksgiving  and  penitence  our  sacrifice  to  God.      353 
 
 hirnt-offerings  Tliou  ivilt  not  he  delighted.  A  sacrifice  for 
 God  is  a  troubled  spirit :  a  contrite  and  humbled  hearty 
 the  Lord  will  not  despise.  Tliat  God  accordingly  hath  no 
 need^  he  saith  in  the  preceding  Psalm  :  I  will  not  receive  Ps.  1. 
 bulloclxs  out  of  thine  house,  nor  he  goats  out  of  thy  flochs. 
 For  Mine  are  all  the  beasts  of  the  earth,  the  cattle  in  the 
 mountains,  and  the  oxen :  I  hnow  all  the  foivls  of  the 
 Heaven,  and  the  beauty  of  the  field  is  with  Me.  If  I  be 
 hungry,  I  will  'not  tell  thee,  for  the  whole  earth  is  Mine, 
 and  the  fulness  thereof.  Shall  I  at  all  eat  bull's  flesh  or 
 drink  the  blood  of  goats  ? 
 
 Then  lest  any  one  should  think^  that  He  refuses  these 
 things  because  He  is  angry^  He  adds,  giving  him  coun- 
 selj    Offer  unto    God   the    sacrifice  of  praise,  and  pay   thy  lb.  14, 
 voivs  unto   the  Most  High,   and  call  ipon  Me  in   the  day 
 of  thy  trouble,  and  I  ivill  deliver  thee,  and  thou  shcdt  glo- 
 rify Me;  on  the  one  hand,  rejecting  those  things  by  which  andshew- 
 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  ivhat  iDurpose  is  I^^-  ^-  ^^' 
 the  midtitude  of  your  sacrifices  unto  Me  ?  saith  the  Lord. 
 I  am  fidl.  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  concluded  with  recommending  to  them  the 
 things  which  tend  to  salvation.  Wash  yourselves,  be  clean,  ^^ 
 tahe  away  wiclcednesses  from  your  hearts  out  of  My  sight, 
 cease  from  your  evil  doings,  learn  to  do  well,  seek  judg- 
 ment, deliver  the  wronged,  judge  for  the  fatherless  and  re- 
 dress the  ividow,  and  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  Hfe  from  Him. 
 As   He   saith   elsewhere:    A  sacrifice  for    God  is  a  trou-^^-^^-'^^. 
 
 A  a 
 
354  By  sacrifice  God  willed  to  educate- 
 
 Book 4.  hied  heart:  an  odour  of  sweetness  nnto  God^  is  a  lieart 
 glorifying  Him  AVlio  made  it.  For  if  it  were  in  anger 
 that  He  rejected  these  tlieir  sacrifices^  as  tliougli  tliej 
 were  unworthy  to  obtain  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  from  good  counsel. 
 
 Jer.  v^.  Thus,  having  said  by  Jeremiah,  To  ivhat  end  do  ye  hring 
 Me  fraiiMncense  from  Saha,  and  cinnamon  from  a  far 
 country  ?     your  hiirnt  offerings  and  sacrifices  have  not  de- 
 
 Ih.  \u.  2,  lighted  Me,  He  added,  Hear  the  ivord  of  the  Lord,  thou 
 icJiole  Jiidah.  Thus  saith  the  Lord  God  of  Israel :  MaJce 
 straight  your  ways  and  pursuits,  and  I  luill  settle  yon  in 
 this  place.  Trust  ye  not  in  lying  words,  for  they  shall  not 
 at  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,  Gather  your  hunit  offhnngs  with  your  sa- 
 crifices, and  eat  flesh.  For  I  spalce  not  to  your  fathers, 
 nor  did  I  command  them,  concerning  burnt  offerings  and 
 sacrifices,  in  the  day  that  I  brought  them  out  of  Egypt, 
 hut  this  ivord  I  commanded  them,  saying,  Hearken  unto 
 My  voice,  and  I  will  he  your  God,  and  ye  shall  he  My 
 people;  and  walk  ye  in  all  My  ivays,  ivhatsoever  I  shall 
 command  you,  that  it  may  he  luell  with  you.  And  they 
 hearkened  not  nor  gave  heed,  hut  walked  in  the  thoughts  of 
 their  own  evil  heart,  and  ivere  turned  hackwo^rd,  and  not 
 forivard.     And  again,  where  He  saith  by  the  very  same, 
 
 lh.ix.2-i.  But  let  him  that  glorieth,  glory  that  he  understandeth  and 
 knoiveth  that  I  am  the  Lord,  Who  work  mercy  and  righte- 
 ousness and  judgment  in  the  earth,  He  added,  For  in  these 
 tilings  is  My  luill,  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  ohedience  and  hrotlierly  conduct.       355 
 
 but  by  way  of  consequence,,  and  for  tlie  aforesaid  cause : 
 as  Esaias  saith   ao^ain :    Not  for  Me   were  the  sheep  of  thy  Isa.  xHii. 
 hiirnt  offering,  neither  didst  thou  honour  Me  in  thy  sacri- 
 fices;    thou   servedst  Me    not   in    sacrifices j  nor  didst    thou 
 offer  ^  anything  after  toil   in  franhincense ;    nor  didst  thou^  ^^c'^^^ 
 huy  incense  for  Me  with  money,  nor  did  J  desire  the  fat 
 of  thy  sacrifices ;  hut  in  thy  sins  and  thine  iniquities  didst 
 thou  stand  before  Me.     TJi^on  v-hom  then,   saitb  He,  shall  ^'  l^^^* 
 I  look,  hut  on  the  humhle  and  quiet  man,  and  on  him  that 
 tremhleth  at   My  words  ?     For  fat  and  rich  flesh  in  ahun-  Jer.  xi. 
 dance  will  not  take  away  thine  iniquities  from  thee.      This  isa.  iviii. 
 is    the  fast  luhich  I  have    chosen,    saith    the   Lord.     Loose 
 every  hnot  of  unrighteousness,  iindo    the    hands    of  violent 
 dealings,  send    away    those   ivho    are    shaken  to  their  rest, 
 and  annul  every  unjust  ivriting.     Break  thy   bread  to  the 
 hungry    with    good    ivill,    and    bring    the    stranger   without 
 shelter  into  thine  house.     If  thou  seest  the  naked,  cover  him, 
 and  thou  shall  not  despise   the  inmates  of  thine  own  seed. 
 Tlien  shall  thy  light   break  forth  in  the  morning,   and  the 
 ways  of  thine   health  shall  arise  very  speedily,  and  right- 
 eousness shall  go    before    thee,   and  the  glory    of  the   Lord 
 shall  be  around,  thee,  and  whilst  thou  art  yet  speaking,  1 
 will  say.  Here  I  am. 
 
 And  Zacliarias  too  in  tlie  twelve  Propliets,  signifying 
 unto    tliem    God^s    will,    saitb  :    Thus    speaketh    the    Lord  Zech.  vii. 
 
 .  .  9     10. 
 
 Almighty,  Judge  ye  righteous  judgment,  ^^rac/ise  loving- 
 kindness  and  mercy  every  one  towards  his  brother.  Tlie 
 widow,  and  the  orphan,  and  the  stranger,  and  the  poor 
 do  ye  not  oppress,  nor  remember  every  man  his  hrotlier^s 
 wickedness  in  his  heart.  And  again.  These,  saith  be,  are  It.  viii. 
 the  words  that  ye  shall  practise.  Speak  ye  truth  every 
 one  with  his  neighbour,  and  judge  reconciling  judgment 
 in  your  gates,  nor  let  each  remember  his  brother's  wicked- 
 ness  in  his  heart,  and  love  ye  no  false  oath :  for  all  these 
 things  I  hate,  saith  the  Lord  Almighty. 
 
 And  David  again  in   like    manner :   Who,    saitb    be,  is  Ps. 
 tlie  man  that  will  have  life,  and   loveth  to  see  good  days  ?  i2_i4. 
 Keej)   thy  tongue  from  evil,  and  thy   lips  that  they  speak 
 
 A  a  2 
 
356  Obedience  Sacrifice.     Church  offers 
 
 Book 4.  oio  guile.     Eschew  evil  and  do  good:    seeh  peace   and  en- 
 sue it. 
 §  4.         From  all   wliicli  it   is   plain,   tliat    God  sought   not    of 
 tliem  sacrifices  and  burnt  offerings,  but  faitli  and  obedi- 
 ence and  righteousness,  for  their  salvation.     As  in  Hosea 
 
 Hos.  vi.  the  Prophet  God  teaching  them  His  Will  said,  I  will  have 
 mercy  rather  than  sacrifice,  and  the  hiowledge  of  God  above 
 burnt  offerings.     Yea,  and  our  Lord  gave  them  the  same 
 
 S.  Matth.  admonition,  saying.  For  if  ye  had  known  ivhat  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. 
 §  5.         Yea,  and  giving  counsel  to  His  Disciples,  to  offer  un- 
 
 charist  "  to  God  the  first-fruits  of  His  creatures,  not  as  though 
 He  were  in  want,  but  in  order  that  themselves  might  be 
 neither  unfruitful  nor  ungrateful, — He  took  that  which 
 is  part  of  the  creation,  viz.  bread,  and  gave  thanks,  say- 
 ing, TJds  is  My  Body.  And  the  Cup  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  receiving 
 from  the  Apostles  offers  unto  God  in  the  whole  world : — 
 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- 
 
 i?m'i^*  ^^0^^^  ^%  pleasure  is  not  in  you,  saith  the  Lord  Almighty, 
 and  I  will  not  receive  sacrifice  at  your  hands.  For  from 
 the  rising  of  the  sun  unto  the  going  doivn  My  name  is  glori- 
 fied among  the  Gentiles  ^",  a7id  in  every  i^lace  incense  is  of- 
 fered unto  My  Name,  and  a  pure  sacrifice  :  for  My  Name 
 is  great  among  the  Gentiles,  saith  the  Lord  Almighty; 
 most  evidently  intimating  hereby,  that  while  the  former 
 people,  should  cease  to  make  offerings  to  God,  in  every 
 place  sacrifice  shall  be  offered  unto  Him,  and  that  in  pure- 
 ness;  His  Name  also  is  glorified  among  the  Gentiles. 
 §  ^*         Now  what   other  name  is  there,  which  is   glorified  a- 
 
 ™  gentes.     The   Translator  gave  tlie      two  renderings,  Gcjitiles,  nations.     E. 
 
the  pure  Sacrijicej  and  honours  Christ's  Name,        357 
 
 inong  the  Gentiles  tlian  tliat  whicli  belongs  to  our  Lord^ 
 by  wliom  tlie  Father  is  glorified,  and  man  is  glorified  ? 
 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  son,  he  just- 
 ly calls  it  his  own  image,  on  both  accounts,  first  that  it 
 is  his  son^s,  next  that  he  himself  made  it :  so  also  the 
 Name  of  Jesus  Christ,  which  is  glorified  in  the  Church 
 throughout  the  whole  world,  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  God  Almighty  through  Je- 
 sus Christ  the  Church  makes  her  ofiering,  well  saith  He 
 on  both  accounts.  And  in  every  place  incense  is  offered  lb.  11. 
 unto  My  Name,  and  a  pure  sacrifice.  And  incense,  John 
 in  the  Apocalypse  declares  to  be  the  prayers  of  the  Saints.     Rev.  v.  8. 
 
 Therefore  the  ofiering  of  the  Church,  which  the  Lord    Chap. 
 hath  taught  to  be  ofi'ered  in  the  whole  world,  is  account-  ^^.^}^' 
 ed  with    God  as  a  pure  sacrifice,   and  accepted  of  Him : 
 not  that  He  needs  a  sacrifice  from  us,  but  because  he  who 
 ofi"ers  receives   glory  in  that  he  off'ers,  if  his   gift  is  ac- 
 cepted.    For  by  a  gift  to  a  King  both  honour  and  afiec- 
 tion  are   signified :  and  this  gift  our  Lord  willing   us  to 
 oS'er  in  all  simplicity  and  innocence,  declared  as  follows  : 
 When  therefore  thou  off'erest  thy  gift  at  the  altar,  and  hast  §,  Matth. 
 rememhered   that   thy    brother   hath  something  against   thee,  ^'  ^^>  ^^' 
 leave  thy  gift  before  the  altar,  and  first  go  to  be  reconciled 
 to  tliy   brother,   and  then  thou   shalt  return   and  offer   thy 
 
 We  must  therefore  oS'er  unto  God  the  first-fruits  of 
 His  creation,  as  Moses  also  saith.  Thou  shalt  not  appear  Deut. 
 eynpty  before  the  Lord  thy  God;  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  r^^^    ' 
 as  there  are   oblations  there,  so  also  there  are  oblations  "ew  obla- 
 
358  The  free  give  all  gladly.     Sin  of 
 
 Book  4.  liere :    tliere  are   sacrifices  among   tlie   people,  tliere  are 
 tions  of    sacrifices   in   the    Cliurcli ;    but   the    special   sort   only   is 
 changed,,  as  being  now  ofiered  not  by  slaves  but  by  free- 
 men.    For  tliere  is  one  and  the  same  Lord,  but  a  special 
 token  is,  tlie   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  meaning,  nor  without  special  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 
 uses  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 
 S.  Luke    and  in  poverty  did  ^  here  cast  all  her  sustenance  into  the 
 Treasury  of  God. 
 §  3.         For  God  from  the  beginning  had  respect  unto  the  gifts 
 of  Abel,  because  he  ofiered  with  simplicity  and  justice; 
 Cain's  of-  "bi^t  to  the  Sacrifice  of  Cain  He  had  not  respect,  because 
 Abel's      through  envy  and  malice  towards  his  brother  he  had  a  di- 
 ^^"•^Y*    vision  0  in  his  heart,  as  God  saith,  exposing  his  secrets.  If 
 thou  rightly   offer,  hut  dividest  not  rightly,  hast  thoio   not 
 sinned  ?     0  he  at  rest :   because  God  is  not  appeased  by 
 sacrifice. 
 
 For  if  a  man  according  to  that  which  is  seen  only, 
 shall  have  tried  to  ofi*er  purely,  and  rightly,  and  lawfully, 
 but  in  his  own  soul  distributes  not  rightly  his  communion 
 with  his  neighbour,  neither  hath  fear  of  God;  he  de- 
 ceives not  God  by  that  sacrifice  which  is  rightly  ofiered 
 without,  while  he  hath  sin  within  him;  nor  will  such 
 an  oblation  profit  him  at  all;  but  the  ceasing  from  the 
 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. 
 xxm^27^*  -^^^  which  cause  also  the  Lord  said.  Woe  unto  you 
 2^'  Scrihes  and  Pharisees,  hypocrites,  for  ye  are  lihe  unto  whited 
 
 "  mittente.   The  Translator  gave  doth    Translator  gives  the  two  renderings,  he 
 and  did.     E.  was  divided  and  he  had  a  division.     E. 
 
 o  divisionem   habchat  in   corde.     The 
 
Cain's  sacrifice  and  of  the  Fliarisecs.  359 
 
 srjmlchres.     For  without  the  sepulchre  appsareth  heautiful, 
 hut  within  it  is  full  of  dead  meyi's  hones  and  of  all  im-  The  _ 
 cleanness :   so   also  ye  indeed  outwardly  appear  unto   men  sees  Hke 
 as  righteous,  hut  ivithin  ye  are  full  of  wicliedness  and  hypo-  ^^"^ 
 crisij.     For   while   in   outward   shew   they    were   thought 
 to   offer  rightly,   they  had  in  themselves  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,  TJiou  blind  Pharisee,  saith  lb.  26. 
 He,  cleanse   luhat    is    within  the  cup,  that  the  outside  may 
 he   made   clean   also.     And  they  hearkened  not.     For  he-  Jer.  xxii. 
 hold,   saith  Jeremiah,   thine   eyes  and  thine  heart  are  not 
 good,  hut  in  thy  covetousness,  and  for  righteous  blood,  that 
 thou  mayest  shed  it,  and  for  unrighteousness  and  for  mur- 
 der, to  do  it.     And  again   Esaias  saith.   Ye  have  wrought  Isa.  xxx. 
 counsel,  but  not  by  Me,  and  a  testament,  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  God,  nor  the  evil  wrought  by  Him : — God 
 Who  reveals  things  hidden,  but  worketh  not  evil : — when 
 Cain  would  by  no  means  rest.  He  saith  unto  him.  Unto  Gen.  iv. 
 tliee  shall  be  his  regard  and  thou  shall  rule  over  him.  To 
 Pilate  also  in  like  manner  He  said.  Thou  coiddest  have  S.  Joha 
 710  power  over  Me,  unless  it  ivere  given  thee  from  above  : 
 God  in  each  instance  surrendering  the  Eighteous  Man, 
 that  while  the  one  is  admitted  after  trial,  by  what  he 
 suffered  and  endured  p,  he  who  was  spiteful  ^  may  be  dri-  J  q^"  "la- 
 
 .  .  -^  ''  lignatus 
 
 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  ence  is 
 sanctifies   the    sacrifice,   being   pure,    and   causes  God   to  ^nctifies 
 accept   it   as    from  a  friend.     But   the    sinner,   saith  He, 
 who  slays  for  Me  a  calf,  is  as  if  he  slew  a  dog,  Isa.  Ixvi. 
 
 "p  his   quae   pnssus    est    et    siistinuit.     ings,   His  sufferings  and  patience^  and 
 The  Translator  gives  the  two  render-     what  He  suffered  and  endured.     E. 
 
360        TliG  Cliiirch  offers,  Jews  and  heretics  off^er  not. 
 
 Book  4.        Since   tlien   tlie    Churcli   offers    with   simplicity^   ji^stly 
 §  4.     is  her  gift  accounted  of  God  a  pure  sacrifice.     As  Paul 
 Phil.  iv.    also   saith  to  the  Philippians^  I  am  full,  having   received 
 ^^'  of  Eimi^hroditus    the    things   which   ivere   sent   hij   you,   an 
 
 odour  of  siveetness,  a  sacrifice  acceptahle,  ijleasing  imto  God. 
 For  we  must  make  our  oblation  to  God  and  in  all  things 
 be  found  grateful  unto  God  our  Creator^  offering  the  first- 
 fruits  of  those  creatures  which  are  His  in  a  pure  mind 
 and  faith  unfeigned^  in  firm  hope^  in  fervent  love. 
 The  Ob-  And  this  offering  the  Church  alone  offers  pure  unto 
 Church  the  Creator,  presenting  it  unto  Him  with  thanksgiving 
 °  ^^^  from  the  things  which  He  has  made.  But  the  Jews 
 Isa.  i.  15.  offer  it  not,  for  their  hands  are  full  of  blood :  for  they 
 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  ano therms,  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  fruits  of  igno- 
 rance, passion  and  decay :  rather  insulting  than  giving 
 Him  thanks. 
 
 And  how  can  they  be  assured  that  the  Bread  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..   His 
 
 Word,   whereby  the    tree    bears    fruit,  and  the    fountains 
 
 S.  Mark   flow    down,    and   the    earth    yields   first    the   blade,   then 
 
 afterwards  the  ear,  then  the  full  corn^  in  the  ear? 
 
 §  5.         And  how  say  they  that  the  flesh  passes  into  corruption 
 
 2"dies      and  partakes  not  of  life,  which  is  nourished  by  the  Lord^s 
 
 H?s^B  d    ^o^y  ^^^  ^y  His  Blood  ?     Either  let  them  change  their 
 
 ^11'^  opinion,   or  decline  to  make  the  offerings  which  I  have 
 
 mentioned.       But    our   opmion   is   m   harmony   with   the 
 
 Eucharist,  and  the  Eucharist  again  confirms  our  oj^inion. 
 
 1  triticum.  The  Translator  gives  also    the  rendering  wheat.    E. 
 
God  accepts  oitr  good  ivorhs,  gives  us  His  good  things.   361 
 
 And  we  offer  to  Him  tlie  things  wMcli  are  His  own^  shew- 
 ing forth  accordingly^  our  communion  and  union^  and 
 professing  a  Resurrection  of  flesh  and  spirit :  viz.  that 
 as  Bread  from  the  earthy  receiving  the  summons  of  God^ 
 is  no  longer  common  Bread,  but  an  Eucharist  composed 
 of  two  things,  both  an  earthly  and  an  heavenly  one;  so 
 also  our  bodies,  partaking  of  the  Eucharist,  are  no  longer 
 corruptible,  having  the  hope  of  Eternal  Resurrection. 
 
 For  we  offer  unto  Him,  not  as  though  He  had  need,     §  ^- 
 but   as    giving   thanks    to    His    Sovereignty,   and   sancti-  as  ho- 
 fying   His    Creation.     For   surely  as    God   needs  not  the"^^^^ 
 things  which  are  of  us,  so  surely  have  we  need  to  offer 
 something  to  God;    as   saith  Solomon,  He  that  hath  pity  Vrov.xix, 
 urpon  the  poor  lendeth  unto   God.     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; 
 Come  ye  blessed  of  My  Father,  receive  the  Kingdom  pre-  S.  Matth. 
 pared  for   you.     For   I  was   hungry j  and  ye  gave  Me  to  3Jr— 36. 
 eat;   I  was  thirsty,   and   ye  gave  Me  to   drinh;   I  was  a 
 stranger  and  ye   toolc  Me  in :   nahed,   and  ye  covered  Me, 
 side  and  ye  visited  Me;   in  prison  and  ye  came  unto  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  unfruitful :  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  Revelation,  And.  the  temple  of  God  ivas  opened,  |^^^  ^^* 
 and  the  Tabernacle  :  For  behold,  saith  he,   the  tabernacle  £b.  xxi. 
 of  God,  luherein  He  ivill  divell  with  men.  ^• 
 
 But  all  gifts,  and  oblations,  and  sacrifices,  the  People    Chap. 
 
 received  by  way  of  type,  as  it  was  shewn  to  Moses  in  — 7- 
 
 r  efjLfjLeXws  .  .  .  aTrayyeXAoi/Tcs.      The     suitably  declaring.     E. 
 Translator    gave    also    the    renclering, 
 
362         Types  types  not  as  they  prate.     The  Mighty, 
 
 Book  4.  tlie  Mount,  from  one  and  tlie  same  God,  Whose  name  is 
 now  also  glorified  in  the  Church  in  all  nations.  And  as 
 for  the  earthly  things,  which  are  ordered  with  a  view  to 
 us,  it  suits  well  that  they  should  be  types  of  the  things 
 which  are  heavenly,  made  however  by  the  same  God. 
 7  assimi-  For  in  no  other  way  could  He  represent  '^  the  image  of 
 ^^^  things    spiritual.     But   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  types 
 of  other  heavenly  things,  and  of  another  Pleroma,  and 
 God  the  image  of  another  Father : — is  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  God,  they  in 
 their  hearts  transcending  their  Master  Himself,  and  while 
 in  their  fancy  they  are  greatly  lifted  up,  and  over-passing, 
 in  deed  they  are  sinking  away  from  the  True  God. 
 §  2.  And  to  them  one  might  justly  say,  as  the  "Word  itself 
 9^^ .  suggests.  How  long  lift  ye  up  your  imaginations  above 
 Mighty  God,  0  ye  thoughtlessly  elate  ?  Ye  have  heard  that  the 
 Isa.  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 :  God  is  immeasurable  in 
 heart,  and  incomprehensible  in  mind,  holding  the  earth 
 in  His  grasp.  Who  tells  over  the  measure  of  His  Eight 
 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 
 
All-holding,  Freserving  Hand.     TJieir  mad  fancies.    363 
 
 wliicli  is  seen  and  heard  and  understood;  and  wliicli  is 
 itself  invisible  ?  And  therefore  God^  being  above  all  he-  Eph.  i. 
 ginning,  a.nd  power,  and  dominion,  and  every  name  that  is 
 named,  of  all  tilings  made  and  created; — He  it  is  Wlio 
 fills  the  Heavens  and  searches  out  the  deeps;  Who  is 
 also  with  every  one  of  us.  For  I,  saith  He,  am  a  God  nF'oY^^' 
 drawing  near,  and  not  a  God  afar  off.  Shall  a  man  hide 
 himself  in  hidden  places,  and  I  not  see  him  ?  For  His 
 Hand  holds  all  things ;  and  it  is  that  which  while  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  openly 
 nourishes  and  preserves  us. 
 
 But  if  man  comprehend  not  the  fulness  and  greatness  §  3. 
 of  His  Hand,  how  shall  any  one  have  power  to  understand 
 or  know  in  his  heart  so  great  a  God?  Yet  as  if  they 
 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    Ch^ 
 God,  for  it  is  impossible  to  measure  the  Father.       But  in 
 
 [AP, 
 
 1. 
 
 ^  Demiurgum.     The  Translator  gave        *■  fabricntio.   The  Translator  gave  also 
 also  the  alternative,  Demiwr^e.     E.  the  alternative  rendering,  worA'.     E. 
 
364    God's  Hands  the  Son  and  the  Spirit.     All  is  the  Son's. 
 
 Book  4.  respect  of  His  Love  (for  this  it  is  wliicli  by  His  Word 
 leads  us  to  God)  we^  obeying  Him_,  are  ever  learnings  tliat 
 God  is  so  greatj  and  tliat  it  is  He  wlio  by  His  Own  Self, 
 created,  and  elected,  and  beautified,  and  preserved  all 
 tilings :  and  among  them  also  botli  ourselves  and  this 
 world,  to  wliicli  we  appertain.  We  therefore  were  also 
 made,  with  the  things  which  are  contained  therein.  And 
 Gen.  ii.  it  is  He  of  whom  Scripture  saith.  And  God  formed  man, 
 tahing  clay  of  the  earth,  and  breathed  into  his  face  the 
 breath  of  life. 
 
 Angels  therefore  did  not  make  us,  nor  form  us,  nei- 
 ther could  Angels  make  an  image  of  God :  nor  any  other 
 but  the  Word  of  the  Lord, — no  Virtue,  far  distant  from 
 God  the  Father  of  all.  For  neither  did  God  stand  in  need 
 through  of  these,  to  do  the  things  which  He  had  in  Himself 
 and  the  determined  before  to  do,  as  though  He  had  no  Hands 
 Spirit     ^f  jjjg    ^^^ .    gi^^e   to    Him   is    ever   present  His  Word 
 
 cf  supra    and  Wisdom,  the  Son  and    the    Spirit,  by  whom  and  in 
 p.  326.  .  r       ^     J 
 
 whom  He  made  all  things  freely  and  voluntarily :  to  whom 
 
 lb.  i.  26.  also  He  speaks,  saying,  Let  us  mahe  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  furnished. 
 
 §  2.         Well  therefore  spake  the   Scripture. which   saith.  First 
 
 One  God  of  ^H  bcHeve  thou  that  there  is  One  God,  Who   created 
 
 Shepherd  and  perfected  all  things,  and  caused  all  to  come  out  of 
 
 as,  ii.  1. '  non-existence  into  existence  :  comprehending  all,  and  com- 
 prehended by  none.     Well   again   in   the   Prophets   also 
 
 Mai.  ii.     saith  Malachi,  Is   there  not   One   God  Who  created  us  ?  is 
 there  not  one  Father  of  us  all?    And  agreeably  the  Apos- 
 
 Eph.  iv.    tie  too  speaks.  There  is  one  God,  saith  he,  the  Father,  who 
 is  above    all,  and  in  us  all.      And  the  Lord  also  in  like 
 
 S.  Matth.  manner.  All  things,  saith  He,  are  delivered  unto  Me  of  Mij 
 Father ;  plainly,  of  Him  who  made  all  things. 
 
 All  things       (For  not  that  which  is  another^ s,  but  His  Own,  did  He 
 
 Son's        deliver  unto  Him.    And  in   all  nothing  is  excepted :  and 
 for  this  same  cause  He  is  judge  of  quick  and  dead,  hav- 
 
 Rev.  iii.    ing  the  Keg  of  David  :  He  unll  open,  and  none  shall  shut; 
 
TheWouj)  first  in  all  the  Universe.  Tlte  SnuiTev  erivith  theFather.  365 
 
 He  will  shut  and  none  shall  oioen.    For  no  one  besides  was 
 able^  neither  in  Heaven,  nor  in  eartli,  nor  under  tlie  eartli,  lb.  v.  3. 
 to  open  tlie  Fatlier's  Book,  nor  to  see  it,  but  the  Lamb  ib.  9. 
 which  was  slain  and  redeemed  us  by  His  Blood.) 
 
 From  the  same,  I  repeat,  who  made  all  things  by  His 
 Word,   and  adorned  them   by  His   Wisdom,    He   receiv-  §_  ^^-^^ 
 eth    all   power,  when    the    Word   was    made    flesh :    that  ^'  ^^' 
 even   as   the  Word    of   God   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,  nei-  j^g_  p^^^ 
 iher  was  guile  found  in  His  Mouth  :    and  again,  that  He  "•  22. 
 should  have  the  chief  place  of  the  things  which  are  un-  Chief  be- 
 der   the  earth,  as  having   been  Himself  made  the  First-  Rev.  i.  5. 
 born   from   the    dead :    and   that   all   things    (as   we  said 
 before)    might    behold    their    King :    and    the    Father^s 
 Light  might  meet  us  in  the  Flesh  of  our  Lord,  and  might 
 come  to  us  from  His   glorious  Body  ^,  and  so  man  might  ^  carne 
 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  ^o^rd 
 
 also,  which  is  the  Spirit,  was  with  Him  before  all   Crea- ^^"^/^^ 
 
 tion.  He  saith  by  Solomon ;  The  Lord  by   Wisdom  found-  ^^^^^* 
 
 ed  the  earth,  and  hy  pnidience  jprejpared  Heaven.     By  His  Ghost  __ 
 
 Knowledge  the  Deeps    hrahe  forth,  and  the  clouds    dropped  29^  20. 
 
 doivn  dew.     And  ao^ain,    The  Lord  created    Me  the    heqin-  lb.  viii. 
 
 o        -^  •^         22 25. 
 
 oiing  of  His    ivays    over  His   Worhs,  before    the    worlds  He 
 
 founded  Me,  in   the    beginning    before  He    made  the    earth, 
 before  He  established  the  Deeps,    and    before  the  fountains 
 of  waters  came  forth,  before  the  mountains  were  strengthen- 
 ed :  and    before    all  the    hills  He    begat   me.     And    again. 
 When   He   prepared    the   Heaven,    I  ivas   with   Him,  and  lb.  27. 
 when  He  made  firm  the  fountains    of  the   deep,  when  He  lb. 
 made  strong  the  foundations  of  the  earth,  I  was  with  Him, "" 
 putting    things    together.      Lt    ivas    I  with    whom    He    luas 
 glad,  and  I  rejoiced    daily  at  all    times    before  His    Face, 
 wlten  He  ivas  rejoicing  in   the  finished  world,  and  delight- 
 ing Himself  in  the  sons  of  men. 
 
366   God  how  unhiown  how  revealtd  by  His  Son,    PropJiecy. 
 
 Book  4.       There  is  therefore   One  God^  Who  by  His  Word  and 
 
 §  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  His 
 
 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  God.     And  therefore 
 
 the  Prophets,  having  received  from  the  same  Word   the 
 
 gift   of  Prophecy,  announced    His   coming   in   the   flesh, 
 
 cf.  supra  whereby  was  wrought  the  commixture  and  communion  of 
 
 p.  ^5^.      Q^^  ^^^  Man  according  to  the   Father's  good  pleasure ; 
 
 the  Word  of  God  announcing  before  from  the  beginning, 
 
 Bar.  iii.    that  God  shall  be  seen  of  men,  and  converse  with  them 
 37 
 
 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.,  from  the  whole 
 lb  74       spii'^t  ^^  transgression;   and  causing  us  to  serve  Him  in 
 75.  holiness  and  righteousness  all  our  days ;   that  man,  hav- 
 
 ^lexus      ^^S   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  some    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  future, 
 i.    e.,    the  foreshowing   of  what    shall  be  hereafter.     The 
 Prophets   therefore  foreshowed  how  that  God  should  be 
 S.  Matth.  seen   of  men ;    as   also    saith   the   Lord,  Blessed   are   the 
 ^'^'        ijure  in  heart,  for  they  shall  see  God. 
 seen   °^       ^  grant  that  in  respect  of  His  greatness  and  marvellous 
 '^^°"-"  nn  ^loryj   "i^o  man  shall  see   God  and  live;    For  the  Father 
 
 XXX111.20.  ,       y 
 
 is    incomprehensible :    But  in   respect    of  His    Love    and 
 
8ome  see  God  and  are  in  Him  and  He  is  their  Life.     367 
 
 mercifulness_,  and   of  His  Almiglitiiiess,  He  grants    even 
 this  to   sucli  as  love  Him^  I    mean,  to    see   God;    wliicli 
 also  the  Prophets  foretold.     Because  the  things  which  are  S.  Luke 
 impossi'ble  luith  men  are  possible  with   God. 
 
 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  God  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  Heaven  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  incorrup- 
 tion  unto  eternal  life,  which  ensues  unto  every  one  from 
 his  beholding  God. 
 
 For  as  those  who  see  the  light  are  in  the  light,  and  ^"ifgj^^" 
 partake  of  its  splendour,  so  those  who  see  God  are  in 
 God,  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  from 
 the  participation  of  God.  And  the  Participation  of  God 
 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  God.    Which  He  gives 
 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,  Jn   that   day  lue   shall  Deut.  v. 
 see    that   God  will  speali  to  man,  and  he  shall  live.     For 
 some  of  them  saw  the   Prophetic  Spirit,  and   His  opera- 
 tions lavished  on  every  kind  of  gift :    others   again   the 
 
3G8   Tlie  Holy  Trinity  aideth.     The  Son  reveals  the  Father. 
 
 Book  4.  coming  of  tlie  Lord^  and  tlie  Economy  wliicli  is  from  tlie 
 beginning,  whereby  He  did  tbe  will  of  His  Father,  which 
 is  in  Heaven,  and  which  is  in  earth :  others  again  saw 
 also  the  glories  of  the  Father,  such  as  were  suited  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. 
 
 diverse-         And  SO  God  was  manifested:   for  in  all  this   God  the 
 
 fested  Father  is  shewn  forth,  the  Spirit  first  working,  then  the 
 Son  ministering,  the  Father  again  approving,  and  man 
 lastly  made  perfect  unto  salvation.     As  He  saith  also  by 
 
 IT  OS.  xii.  the  Prophet  Hosea :  J,  saith  He,  have  multijoUed  visions, 
 and  hij  the  hands  of  the  Prophets  I  have  been  made  the 
 subject  of  similitudes.     But   the  Apostle   hath  expounded 
 
 1  Cor.  the  same,  saying.  Now  tliere  are  diversities  of  gifts,  hut 
 the  same  Spirit;  and  there  are  diversities  of  ministries, 
 hut  the  same  Lord;  and  there  are  diversities  of  operations, 
 hut  it  is  the  same  God  who  worheth  odl  in  all.  But  unto 
 every  one  is  given  the  manifestation  of  the  Spirit  unto 
 profit. 
 
 He  is  But  since  He  who  worketh  all  in  all,  is   God,  in  qua- 
 
 nowii  2'^^  ^^^  1^  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  God  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  God   at  any  time,  except  the  only 
 hegotten  Son,  who  is  in  the  Bosom  of  the  Father :  He  hath 
 declared  Him. 
 §  7.         ^<5  declares  therefore,  from  the  beginning.  Who  is  the 
 
 Wthe^^    Son  of  the  Father :   by  whom  both  the  prophetical  visi- 
 
 ^0"  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  onward  to  see  God  :  to  see  Him  our  Life.     369 
 
 Father's  grace  for  tlie  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  invisibility  of  the 
 Father,  lest  at  any  time  man  should  become  a  despiser 
 of  God,  and  that  he  might  always  have  something  to 
 grow  towards,  so  on  the  other  hand  in  many  and  mani- 
 fold ways  He  reveals  God  unto  men,  lest  men  altogether 
 falling  away  from  God,  should  cease  to  be  at  all.  For 
 the  glory  of  God  is  a  living  Man  ",  and  the  life  of  man 
 is  to  see  God^.  For  if  that  revelation  of  God  which  is 
 by  the  creature  imparts  life  to  all  who  live  on  the  earth, 
 much  more  that  manifestation  of  the  Father  which  is  by 
 the  Word  imparts  life  to  such  as  see  God. 
 
 We  see   that   as   the    Spirit  of  God   did   by  the  Pro-     §  8. 
 phets  foreshow   things   to   come,  forming   and   fitting   us  *^J.^j|?g'^* 
 beforehand  to  be  subiect  unto  God,  and  so  it  was  to  be,  given  to 
 
 .  the  Pro- 
 
 that   man    should   have    sight    by   the    good   pleasure    of  phets 
 the  Holy  Ghost :  it  followed  of  course  that  those,  through 
 whom  things    future  were   announced,  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   God,  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^  that  ^  appli- 
 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  God : 
 as    saith    Esaias,    The   King,    the   Lord   of  Hosts,   I  have  Isa.  vi.  5. 
 seen   lulth   mine   eyes  :  signifying  that  man  shall  see  God 
 
 n  vivens  Homo.     The  Translator  gave  '  visio   Dei.      The  Translator  gave 
 
 also  the  alternative  rendering,  for  man  also  the  alternative  rendering,  the  vision 
 
 to  live.     E.  of  God.     E. 
 
 E  b 
 
370   God  seen  in  old  time  i a  part.     Moses'  vision  and  type; 
 
 Book  4.  with  liis  eyes,  and  sliall  hear  His  voice.  In  this  sense 
 I  say,  they  did  also  see  the  Son  of  God,  as  man,  con- 
 versing with  men,  when  they  were  prophesying  what 
 should  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, 
 — some  of  them  indeed  they  saw  in  visions,  some  they 
 announced  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  God  was  a  Fire,  threatening  that 
 
 a  Day  of  fire  should  be  brought  upon  them  by  God;  to 
 
 those    on   the    contrary   who    had    fear   towards    God   he 
 
 Exod.       said.  The  Lord  God  is  merciful  and  gracious  and  longsuf- 
 
 6,  T^'      firing ;    and  of  great  pity  and  a  lover  of  truth ;    heeping 
 
 righteousness  and  mercy  for   thousands,    talking  away  ini- 
 
 quities  and  transgressions  and  sins. 
 
 §  9.         And  to   Moses  indeed  the  Word  spake,   appearing  in 
 
 ^^^...       his    sight,    as   if  one   shoidd    speah   to    one's    own  friend. 
 
 11-     ,      But  Moses  desired  to   see   openly  Him  who  was  speak- 
 
 visionof   ing  with  him,  and  it  was   said  unto  him.   Stand  in  the 
 
 lb.  high  place   of  the  roch,   and  with  My  Sand  I  will  cover 
 
 21—23.     ^^g^  thee.    And  when  My  glory  shall  have  passed  by,  then 
 
 shalt  thou  see  clearly   My   hack  parts  ;    hut  My  face  shall 
 
 lb.  20.     not   he  seen  hy  thee  :  for  no  man  seeth  My  face  and  shall 
 
 live:    signifying  both  points;   as  well  that  man  is  incap- 
 
 n  able  of  seeing  God,  as  that  by  the  Yv^isdom  of  God  in 
 
 I  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, 
 
 ""  For  not  by  discourse  alone— elm/  of    ed  ;  and  they  occur  also  in  the  Ms.  add. 
 death.     These  words  are  cited  by  Sev-     1215G.     E. 
 erus,  ia  the  Ms.  add.  12157  before  quot- 
 
Ellas'  for esl Lowed,  the  peaceful  times  of  the  hingdom.  371 
 
 Elias  also  standing  by,  as  the  Gospel  liatli  related,  mak-  s.  Matth. 
 ing  good  in  tlie  end  tlie  promise  of  old  time.  ^^"'  ^' 
 
 Not  openly  then  did   the  Prophets  see  the  very  Face    §  ]q^ 
 of  God,  but  certain  preparations  and  mysteries^,  whereby 
 man  was  beginning  to  see  God.     As  was  said  to  Elias 
 also :    To  morrow    thou   shalt   go  forth,   and  stand  in  the  i  Kings 
 sight  of  the  Lord,  and  behold  the  Lord  shall  pass  by,  and  12.' 
 behold,    a    great    and    strong   wind,    which    shall   melt  the 
 'mountains,  and  shatter  the  roclcs  before  the  Lord;  and  the 
 Lord  is  not  in  the  wind :    and  after  the  ivind  an  earth- 
 quake :    and  the  Lord  is  not  in  the  earthgiuike,   and  after 
 the  earthquake  a  fire,  and  the  Lord  is  not  in  the  fire  :  and 
 after  the  fire  a  slight  voice  of  a  breeze.    For  both  the  Pro-  Elias'  vi- 
 phet  himself,  full  of  indignation  at  the  sin  of  the  people  soothiiig 
 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    coming,  wherein 
 He    neither  brake    bruised  reed,  nor    quenched    smoking  s.  Matth. 
 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 
 after    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  Ezechiel,  Eze- 
 that  the  Prophets  had  a  partial  sight  of  God's  providen-  I^I^q^I 
 tial  doings,  but  saw  not  properly  God  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;  declaring  also 
 all  the  rest  of  that  vision  of  the  Thrones  : — lest  any  one 
 haply   should    think  that    herein   he   had    properly    seen 
 
 X   mysteria.      The    Translator    gave    ments.  E. 
 also   the  alternative   rendering,   sacra- 
 
 B   b    2 
 
372         Different  aspects  or  Economies  of  God  shewn. 
 Book  4.  God^  subjoined_,   This  is    the   vision   of  the  Wkcness  of  the 
 
 Ezek.  i.        glgyy     qJ"    fJ^Q     JjOrd. 
 
 §  ]].        Therefore   if  neitlier    Moses    saw    God,  nor   Elias,  nor 
 
 Ezekiel,  who  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   God  at  any   time. 
 
 God'the    But  His  Word,  at  His   own  pleasure,  and  for  the  profit 
 
 m^ani-       ^^  ^^^^  ^^  behold,  revealed  the  brightness  of  the  Father, 
 
 foidiy       and  explained   His   Providences    (as  the  Lord   also    said, 
 
 appeared  ^  ^       / 
 
 to  men  The  Only  Begotten  God,  ivho  is  in  the  Bosom  of  the  Fa- 
 ther, He  hath  declared  Him : — 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    furnacer  of    fire,    and   in    the 
 
 Dan.  iii.  oven,  and  delivering  them  from  the  flame.  And  the  vi- 
 sion,  saith   he,   of  the  Fourth  luas    like  the   Son   of  God. 
 
 lb.  ii.  45.  At  another  time,  a  stone  cut  ont  of  a  mountain  ujithoiit 
 hands,  and   smiting  the  temporal  kingdoms,  and   fanning 
 
 lb.  35.  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  from   Him  all  Poiver  and  glory   and  Royalty. 
 
 lb.  vii.  And  His  Power,  saith  he,  is  Eternal  Power,  and  His 
 Kingdom  slcall  not  ]jerish.  Yea,  and  John  the  Lord^s 
 disciple,    in   the   Apocalypse   beholding    the   priestly  and 
 
 Rev,  i.  glorious  coming  of  His  Kingdom  saith,  I  turned  to  see . 
 the  Voice  which  siJahe  with  me,  and  being  turned  I  saiv 
 seven  golden  candlesticlxs,  and  among  the  candlestichs  one 
 like  unto  the  Son  of  man,  clad  with  a  garment  rea,ching 
 to  the  feet,  and  girt  about  the  jpaps  with  a  golden  girdle. 
 But  His  Head  and  hairs  loere  white,  as  white  wool,  as 
 snow  :   and  His  eyes  as  a,  flame  of  fire,   and  His  feet  like 
 
Ajjoccdijptic  Vision  intimated  cJiaracters  of  the  Lord.  373 
 
 unto  fine  trass,  as  it  is  Jcindled  in  the  furnace.     And  His 
 Voice  as  the  voice  of  waters ;    and  He  hath  seven  stars  in 
 His   right  Hand,   and  from  His  mouth  luent  out  a  sword 
 sliar])  on  both  edges,   and  His  Face  as  the  sun  shining  in 
 its   strength.     Now   in  these   words    some   part   intimates 
 His   brightness   from   the    Father  ;    as    the    Head  :    some 
 again  is  priestly;  as  the  Long  Robe;   (and  therefore  Mo-  ^^^-^i 
 ses  clothed  the   chief  Priest  by  this   Pattern:)   and  some  ^  ^f- 
 relates  to  the   End_,  as  the  fine  brass  heated  in  the  fur-  xlv.  8. 
 nace;  which  is  the  strength  of  Faith^  and  the  persevering 
 might  of  prayers :  therefore  it  is  the  fire  which  is  to  blaze 
 oiit_,   which  Cometh  in  the  end  of  the  times.     But  when 
 John  endured  not  the  vision  (For  he  saith,  I  fell  at  His  Rev.  i. 
 feet  as  dead;   that  it  might  be  fulfilled  which  is  written. 
 No  ^  man   seeth   God   and  shall    live),    the   Word,   both  to  Exod. 
 quicken  him   and   remind  him   that   it  is  He  on  Whose  26. 
 Bosom  he  lay  at  supper,  inquiring  who  it   was  that   was 
 beginning  to  betray  Him,  said,  I  am  the  First  and  I  am  Rev.  i. 
 tlie  Last,  Who  am  both  living,  and  was  dead,   and  behold    * 
 I  live  for  ever  and  ever,  and  have  the  Iceys  of  death  and 
 hell. 
 
 And  afterwards  in  the  second  vision  seeing  the  same 
 Lord ;  For  I  saw,  saith  he,  m  the  midst  of  the  Throne,  lb.  v.  6. 
 and  of  the  four  beasts,  and  in  the  midst  of  the  Flders,  a 
 Lamb  standing  as  it  ivere  slain,  having  seven  horns  and 
 seven  eyes,  which  are  the  seven  Spirits  of  God,  sent  out  into 
 the  ivhole  earth.  And  again  of  the  self-same  Lamb  he 
 saith.  And  behold  a  luhite  horse,  and  He  that  sate  on  him  lb.  xix. 
 was  called  faithful  and  true,  and  in  righteousness  doth  He 
 judge  and  make  war,  and  His  eyes  as  a  flame  of  fire,  and 
 on  His  Head  many  crowns;  having  a  name  written  which 
 no  man  hioweth  but  Himself;  and  clad  with  a  garment 
 died  in  blood,  and  His  7iame  is  called,  The  Word  of 
 God.  And  the  armies  of  Heaven  followed  on  ivhite  horses, 
 clothed  in  fine  linen,  white  and  clean ;  and  from  His  Mouth 
 issueth  a  sharp  sword,  that  with  it  He  may  smite  the 
 nations ;  and  He  shall  feed  them  with  a  rod  of  iron,  and 
 He  Himself  trcadeth  the  ivinefat  of  the  fury  of  the  wrath 
 
374  Hosea  and  Moses  in  act  set  forth  economies  of  Christ, 
 
 Book 4.  of  Almightij    God;    and  He  hath   on  His  vesture   and   on 
 His  thigh  a  name  loritten.    King  op  Kings  and  Loed  op 
 
 LOEDS. 
 
 Thus  in  each  instance  the  Word  of  Grod  hath  a  sort  of 
 outline  of  things  to  come,  and  hath  manifested  unto  men 
 as  it  were  the  special  features  of  the  Father's  providen- 
 ces, teaching  us  the  things  of  God. 
 §  12.         And  not  only  by  visions  which  were  seen  and  by  Dis- 
 manf-       courses  which  were  preached,  but  in  deeds  also  He  ap- 
 Himself   P^^^®^^  ^^  *^®  Prophets,  that  by  them  He  might  prefigure 
 in  act       and  foreshow  things  to  come".     For  which  cause  also  Ho- 
 Hos.  i.2.  sea  the  Prophet  received  a  ivife  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  ttike 
 to   Himself  a    Church"  to   be    sanctified   by   partaking   of 
 His  Son,    even    as    she   was    sanctified   by   the  Prophet's 
 1  Cor.      communion.     And   therefore  Paul  saiththat  the  unheliev- 
 ing   wife  was  sanctified  in   the  believing  hushand.     More- 
 Hos.  i.      over   also   the    Prophet    named    his    sons,  Not-ohtaining- 
 Rom.ix.  mercy,  and  Not  a  peoiile :   that  as  the  Apostle  saith.  That 
 2»'   6-      which  was   not    a   people  might   be  made  a  people,  and 
 she  that  had  not    obtained    mercy    might   have  obtained 
 mercy :   and  being  delivered  in  the  place,  where  she  was 
 called  Not  a  i^ieople,  there  shall   they  he  called  sons  of  the 
 living  God. 
 
 That  which   the    Prophet  in   his   act    did  typically,  the' 
 The         Apostle  shews  to  have  been  truly  done  by  Christ  in  the 
 
 Cu  shite      ru  ^  J  J 
 
 woman       Church. 
 
 o/tii?  ^13 d  SO  Moses  too  took  an   Ethiopian  woman  to  wife. 
 
 Church  ^^^^  ^6  made  an  Israelite :  foreshowing  how  the  wild 
 lb.  xi.  17.  olive  is  graflfed  into  the  good  olive,  and  shall  partake  of 
 its  fatness.  For  because  the  Christ  Who  was  born  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, 
 from  among  whom  also  He  formed  a  church  there  (for 
 Egypt  from  the  bcginniug  is  Gentile,  as  well  as  Ethiopia)  : 
 
Rahah  and  Abraham  pictures  of  the  Church.         375 
 
 tlierefore  by  the  marriage  of  Moses^  tlie  spiritual  mar- 
 riage of  Jesus  was  pointed  out_,  and  by  tlie  Etbiopian  bride, 
 the  Clinrch  from  among  the  Gentiles  was  manifested : 
 which  whosoever  speaks  against,  and  calumniates,  and  de- 
 rides, shall  not  be  clean :  for  they  shall  be  leprous,  and  Num. 
 shall  be  banished  from  the  camp  of  the  righteous.  j""  ^^' 
 
 And  so  too  Rahab  the  harlot,  while  she  condemned  her-  Rahab 
 self  as  a  Gentile,  guilty  of  all  sins,  did  nevertheless  re-  ofou'r 
 ceive  the  three  explorers    who  were  exploring  the  whole  tfo^n^"^^" 
 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,    Kahab    the    harlot   was    saved 
 at  the  last,   with  her  whole  house  by  faith  in  the  sign  Josh.ii. 
 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  from 
 Egypt;  where  He  says.  The  Publicans  and  the  harlots  go  S.  Matth. 
 before  you  in  the  Kingdom  of  Heaven. 
 
 Now  that   in   Abraham    also    our  faith  was   prefigured.    Chap. 
 and  that  he  was  Patriarch,   and   as    it    were    Prophet    of    ^^' 
 our  faith,  the  Apostle  hath  taught  very  fully  in  the  Epis- 
 tle to  the  Galatians  saying.  He    therefore   ivho   giveth  you  Gal.  iii. 
 the  Spirit,  and  worlieth  miracles  among  you; — is  it  of  the 
 ivo7'hs  of  the  law,  or    of  the    hearing    of  faith  ?     As  Abra- 
 luim  believed  God,  and  it  was  counted  unto  him  for  right- 
 eousness.    Know  ye  therefore  that  they  which  are  of  faith, 
 tlie  same  are  sons    of  Abraham.     And    the    Scripture  fore- 
 seeing   that    God  justifieth    the    Gentiles    by  faith,  foretold 
 unto   Abraham  that  in   him    all   nations    shall    be    blessed. 
 Therefore  they  who  are  of  faith,  shall  be  blessed  with  faith- 
 ful 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  already  done,  because   of  the   promise   of  God, 
 
370  liihcl-ah's  travail f  Jacob's  niighfj  a  picture. 
 
 Book  4.  and  we  in  like  manner  by  faitli  contemplate  tlie  inlieri- 
 
 tance  wliicli  is  in  the  Kingdom. 
 
 §  2.         And   tlie   circumstances   too   of  Isaac   are  not  witliout 
 
 jf^^i^'-g"       meaning.     For  in  tlie  Epistle  to  tlie  Romans  tlie  Apostle 
 
 travail-     gaitli,   Yca,  and  BeheTiah  after  one  conception  hy  our  father 
 
 pangs  a  ■'  _  "^  r  J  j 
 
 prophecy  Isaac  received  an  answer   from   tlie  Word;    that  the  j^ur- 
 ix.  10.      ]^ose    of   God    according    to   Election   might   stand,   not    of 
 12.'  ^^'      ii'orls,  hut  of  Him  that  calleth,  it  was  said  unto  her.  Two 
 ^f^'oo     2'>eo]jIe  are    in    thy  womb,  and   two   nations   in   thy  bowels, 
 and    one  peoj)Ie   shall    overcome    the   other,    and   the    elder 
 shall   serve    the   younger.     Whereby   it   is   plain   that   not 
 only   the   predictions    of   the    Patriarchs_,    but   the   travail 
 pains  also  of  Rebekah  were  a  prophecy  of  two  peoples; 
 and  that  one  is  greater;,  the  other  less ;  one  under  servi- 
 tudc;,   the  other  free;    yet    of  one    and   the    same    f\ither. 
 Our  God   and   theirs    is  one  and  the  same^,  "Who  is  cog- 
 Hist.        nizant  of  hidden  tliings_,  "Who  knoweth  all  before  it  come 
 ^lal.t"'    ^^   pass;    and  therefore  He    said^  Jacob  have  I  loved,  but 
 -'^*         Esau  have  I  hated. 
 c  2  And   if  any  man   acquaint  himself  also  with   the   acts 
 
 of  Jacobs  he  will  find  them  not  empty^  but  full  of  pro- 
 Gen,  vidontial  turns  :  and  first  in  his  bii'th,  how  he  seized 
 XXV.  26. 
 
 Jacob's     ^i^  brother's   heel^,  and  was   called  Jacobs  i.  e.^,  supplan- 
 tooT^^    ter :  holding,  and  not  holden :   binding  the  feet,  and  not 
 ^vpe         bound ;   wrestling  and  overcoming :   holding  in  hand  his 
 adversary's   heel,    i.    e.,    victory.       For   to   that   end   the 
 Lord  was   born,  of  whose  generation   he   was  exhibiting 
 the    type;    of  "Whom  John  also  saith  in  the  Revelation, 
 Rcv.vi.     He  went  forth  conquering,  to  conguer.     And  afterwards  in 
 cion.         receiving  the  rights  of  the  first-born,  when  his  brother 
 xw.  0-.    spal^e  reproachfully  of  them :    even  as  the  younger  peo- 
 ple  received   that  Fii'st-born  "Who  is    Christ,  on   his  be- 
 S.  John    ing   rejected   by   the   elder   people   with   the   words.    We 
 have  no  King  but   Ccesar.     Again   in   Chi'ist   is    all  bles- 
 sing :  and  therefore  the  later  people  stole  from  the  Father 
 the  blessings  of  the  former   people,  as  Jacob  took  away 
 the  blessing  of  this  Esau.     For  which  cause  he   endured 
 the  plots  and  persecutions  of  his  brother,  though  he  were 
 
1)1  Jacob's  acts  too  the  future  pictured.  Christ's  own  act.  377 
 
 liis  own  brotlier :  even  as  the  Cliurcli  endures  tlie  same 
 from  tlie  Jews.  In  liis  sojourning  were  born  the  twelve 
 tribes^  the  family  of  Israel,  because  Christ  also  as  a  so- 
 journer began  to  produce  the  twelve-pillared  firmament  ^ 
 of  the  Church.  There  were  many  coloured  sheep,  who  Gen. 
 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  faith;  as  the  Fa- 
 ther promised  Him,  saying,  Desire  of  Me  and  I  luill  give  Ps.  ii.  8. 
 Thee  the  Gentiles  for  Thine  inheritancej  and  the  ends  of 
 the  earth  for  Thy  possession.  And  because  they  were  born 
 to  Jacob  as  Prophet  of  the  number  of  the  Lord^s  children,  and  his 
 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  Chi^ist  would  raise  up  sons  to 
 God  of  free  men  after  the  flesh,  and  of  slaves,  bestow- 
 ing upon  all  ahke  the  gift  of  the  Spirit  which  quickens 
 us.  But  he  did  all  for  the  sake  of  that  younger  one.  Gen. 
 having  good  eyes,  Rachel;  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  God,  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    Chap. 
 of  liberty  arrived,  the  Word   Himself  by  His    own   Self—.  , 
 washed   away  the  filth  of  the  daughter  of  Sion,  with   His  Isa.  iv.  4. 
 own  Hands  washing  the  feet  of  His  Disciples.     For  this 
 is  the    end  of  mankind  inheriting  God :    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   dis- 
 
 y  firmament um.    The   Translator  gave    foundation,  ground.     E. 
 as    alternative      renderings,  firmament, 
 
378    He  ch'iDised  and  cared  for  Hid  Churchy  Uuuig  toid  dead. 
 
 Book  4.  ciples,    being    cleansed    and   washed   from    that    which   is 
 ^l'^.  ,     of  death,  may  come  to  the  life  of  God.     Since  He  Who 
 
 l^Ksciples  ^  '' 
 
 i\  type       washed  Plis  Disciples  ^  feet  sanctified  the  whole  body  and 
 
 ot  the  1  1       .  1 
 
 whole        brought  it  unto  cleanness. 
 
 before^         Wherefore   also    to    them    as    they   lay    He    ministered 
 
 audatter  meat,  signifjnng  such  as  lay  in  the  earth,  to  whom  He 
 came  to  minister  life.  As  saith  Jeremiah,  The  holy  Lord 
 of  Israel  remembered  His  Bead,  who  were  before  asleep  in 
 the  land  of  sepulture ;  and  luent  down  to  them,  that  He 
 might  tell  them  the  good  news  of  His  Sal  vat  i  0)1,  to  save 
 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,  signifying 
 ^  God^s   patience  in  the    slumbering   of  men;    but  coming 
 
 the    second  time  He  awakened  and  raised  them  up,  in- 
 timating that  His  Passion  is  the  awakening  of  the  sleep- 
 
 Eph.        ing   Disciples,   for  whom   also    He    went    down    into    the 
 
 iv,  9. 
 
 cf!  Ps.      lower  parts   of  the  earth,  to  behold  with   His   eyes   the 
 cxxxix.     ^^iifiiiigiie(j  ^r^^Y^  Qf   Creation;    of  whom  also    He    said   to 
 xiii^r"^*  ^^^    disciples.  Many  Prophets    and  just   men   have    desired 
 to  see  and  hear  the  things  which  ye  see  and  hear. 
 §  ^'         For  Christ  came  not  on  their  account  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  will   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  Kingdom.     Since  undoubtedly  there  is    one    God, 
 Who  as   He  guided  the  Patriarchs   along  His  own  pro- 
 Rom,       vidential   ways,  so  He  justified  tlie   circumcision    by  faith, 
 and    the   vncircumcision   through  faith.     For   as    in    those 
 who  came  first  we  were  prefigured  and  forotohl,  so  they 
 
Patriarchs  and  Prophets  soivcd,  Church  rcai)s.     Joseph.    379 
 
 in  their  turn  are  completely  drawn  out^  in  us;  i.  e.,  in 
 the  Church ;  and  receive  their  reward  for  their  labours. 
 
 Therefore    the    Lord    said    to    the    disciples,    Behold,    I  Cm  a  p. 
 say  unto  you,  Lift  up  your  eyes,  and  see  the  countries,  that     7-^ — 
 they  are  luhite  unto  the  harvest.     For    the   reaper   receivetJi  S.  John 
 v)ages,  and  gathereth  fruit   unto  life  eternal :    that  both  he  30*— 38. 
 that  soweth  and  he  that  reapeth  may  rejoice  together.     For 
 herein  is  the  true  saying.  One  soweth  and  another  reapeth. 
 For  I  sent  you  on  to  reap  that  on  which  ye  laboured  not : 
 others  laboured,  and  ye  entered  into  their  labour. 
 
 Who  then  are  those  that  laboured,  who  ministered  to  The 
 
 sowers, 
 
 the  providences  of  God  ?     Clearly,  the  Patriarchs  and  l^ro-  the  l^a- 
 phets ;   who  also  prefigured  our  faith,  and  spread  abroad  and 
 in  the  earth  the  coming  of  the  Son  of  God,  Who  and  of  t^'e  ?eap!' 
 what  sort  He  shall  be :  that  the  men  who  were  to  come  ^y^  *^''f 
 
 Church 
 
 afterwards,  having  the  fear  of  God,  might  easily  receive 
 the  coming  of  Christ,  instructed  as  they  were  by  the 
 Prophets. 
 
 And  therefore   when   Joseph  had  come   to  know  that  Joseph 
 Mary  was  with  child,  and  was   minded  to  put  her  away 
 privily,    an   Angel   in    sleep    said   unto    him,  Fear   not   to  S.  Maith. 
 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  peoj)le  from   their   sins.      And   he   added, 
 to    persuade    him.  Now    all    this    was    done,  that   it  might  Ih.  22, 
 be  fulfilled   which   was   spoken   of    the   Lord   by    the   Pro- 
 phet, saying.  Behold  a   Virgin  shall  conceive  in  the  womb, 
 and   bring  forth   a    Son,   and   His   Name   shall   be   called 
 Emmanuel  : — by  the  words  of  the  Prophet  reasoning  with  taupht 
 him,   and   pleading    for  Mary ;    pointing   out   her   as   the  "he " 
 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  obedient   in   all   the 
 subsequent  bringing  up  of  Christ :  undertaking  the  jour- 
 ney into  Egypt,  and  the  return  thence,  and  the  removal 
 
 *   Deformantur,  iKTVTTovurai,  q.   d.    "developed." 
 
380  The  Eunuch  pre-taiigJd  by  0.  T.  Prophets. 
 
 Book  4.  to  Nazaretli.  We  may  add  tliat  sucli  as  knew  not  tlie 
 Scriptures^  and  the  promise  of  God^  and  the  method  of 
 Christ's  proceeding  %  used  to  call  him  the  father  of  the 
 boy. 
 
 For  this  cause  again^  the  Lord  also  Himself  in  Caper- 
 S.  Luke    naum  read   the   prophecies    of  Isaiah ;   The  Spirit  of  the 
 Lord  is  upon  Me,  wlterefore  He  hath  anointed  Me,  lie  sent 
 Me  to  pfreach  the   Gospel  to   the  poor,  to  heal  the  hroJcen- 
 hearted,  to  preach  deliverance^  to  capdives,  and  sight  to  the 
 blind.    Declaring  also  Himself  to  be  foretold  by  the  pro- 
 lb.  21.      phecy  of  Isaiah,  He  said  unto  them.  To  day  is  this  Scrip- 
 ture fulfilled  in  your  ears, 
 §  2.  On  this  account  also  Philip,  having  found  the  Eunuch 
 
 nuch  too  of  the  Queen  of  the  Ethiopians  reading  that  which  is 
 Actsviii.  written,  He  was  led  as  a  sheep  for  a  victim,  and  as  a 
 lamb  without  voice  before  the  shearer,  so  He  opened  not 
 His  mouth  :  in  humility  His  judgment  was  tahen  away  ; — 
 and  whatever  else  the  Prophet  hath  gone  over  concerning 
 His  Passion,  and  His  coming  in  the  flesh,  and  how  He 
 was  dishonoured  by  those  who  believed  Him  not : — rea- 
 dily prevailed  on  him  to  believe  this  is  that  Christ  Jesus 
 who  under  Pontius  Pilate  was  crucified,  and  suffered,  and 
 whatever  the  Prophet  foretold  :  and  that  He  is  the  Son 
 of  God,  who  gives  eternal  Hfe  unto  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  God;  which  being 
 lb.  39.  made  known  to  him  in  short  space  of  time,  he  ivent  on 
 his  way  rejoicing,  to  be  herald  of  Christ's  coming  in 
 Ethiopia.  And  therefore  Philip  had  no  great  trouble  with 
 him,  he  having  been  made  ready  to  his  hand  in  the  fear 
 of  God  by  the  Prophets. 
 
 And   on   this   account   again   the   Apostles,  in  gather- 
 
 *  dispositionem  Christi.  The  Transla-    dence  concerning  Christ.     E. 
 tor  gave  as  alternative  renderings,  me-        ^  remissionem.    The  Translator  gave 
 thod  of  Christ's  proceeding  and  provi-    remission  as  alternative  rend^ing.     E. 
 
Jews  hiew  in  part,  Gentiles  had  all  to  learn.         381 
 
 ing  the   lost  slieeiJ  of  the  house  of  Israel,  addressed  tliem  s.  Matth. 
 out  of  tlie  Scriptures,  to  prove  that  tliis   crucified  Jesus 
 is  Christ  the   Son  of  the  living  God,  and  wrought  on  a 
 great   multitude — of  such,   that   is,   as   had  fear   towards  Acts  ii. 
 God — and  in  one  day  were  baptized  3,  and  4,  and  5,  000.      ^  '  ^^'  ^' 
 
 On  this  account    also   Paul,  being  the  Apostle  of  the    Chap. 
 Gentiles,   saith,  I  laboured   more    than   they   all.     For   to     .      ' 
 them  the  elementary  teaching  was  easy,  because,  you  see,  i  Cor. 
 they  had  Scripture  proofs   and  the  hearers  of  Moses  and 
 the  Prophets   did  also   readily  receive  as  first-born  from  The 
 the   dead,  and  as   Prince   of  the  Divine  Life,  Him  Who  had  all 
 by   stretching    out    His   Hands    destroyed °    Amalek,   and  Exod™ 
 brought  man  to  life  from  the  serpent^s  wound  by  faith  ^^"-  ^^* 
 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  from   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  "virtual 
 keep  from  such  things,  because  they  had  been  so  taught.      °y»  ^^~ 
 
 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 
 
 <^  dissohehat.  The  Translator  gave  also    the  alternative  rendering,  enfeebled.    E. 
 
382  U'iicircumcision  preceded  and  succeeded. 
 
 Book  4.  He  Came,  such  as    He  was  announced.     But  here  it  was 
 a  strange  sort  of  teaching,  and  a  new  doctrine,  that  the 
 Ps.  xcvi.  Gods  of  the  nationsj  so  far   from  being  Gods,  are  rather 
 images  of  demons ;    and  that   there  is  but   one   God,  who 
 Eph.  i.     ig  above  all  jorincedom  and  dominion  and  poiver  and  every 
 name  that  is  named;    and  that  His  Word,  a  Person  na- 
 turally invisible,  had  become  such  as  to  be  touched  and 
 Phil.  ii.    geen  among  men,  and  descended  even  unto  death,  and  that 
 the  death  of  the  Gross  ^ ;  and  that  such  as  believe  in  Him 
 shall  be  incorruptible  and  impassive,  and  receive  the  King- 
 dom of  Heaven.     And  these  things  were  preached  to  the 
 Gentiles  in  discourse  without   scriptures  :    wherefore   they 
 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. 
 ^HAP.        For  so  it  behoved  the    sons   of  Abraham,  whom   God 
 f  j^     raised    up    unto    him    from    the    stones,    and    created,  to 
 stand   by   him,    made   as  he  was    the    chief  and   harbin- 
 Rom.  iv.  ger  of  our   faith ;    who    also    received   the    Testament   of 
 Both  A-    Circumcision,   after   that  justification   of  faith    which    had 
 sons         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- 
 Epli.  ii.    cision  are  faithful:  as  Christ  also  is  the  chief  Corner  Stone, 
 
 20.  .  .  .  .  . 
 
 upholding  all  things,  and  gathering  into  the  one  faith  of 
 Abraham  those  who  out  of  either  Testament  are  meet 
 for  the  building  of  God. 
 
 But  whereas  this  faith  which  exists  in  the  state  of 
 nncircumcision  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 
 
 d  But  here  it  was  a— that  the  Death     (Vol.  ii.  445)  from    the    oft-cited  Ms. 
 of  the  Cross.     These  words  are  cited  by     Add.  12157.     E. 
 Severus  and  are  given  by  Mr.  Harvey 
 
Scarlet  thread  the  Passion.     The  Church  reaps.      383 
 
 Lord : — Circumcision  on  the  otlier  hand  and  the  Law   of 
 works,  occupied  the  intermediate  times. 
 
 This  is   shewn  typically,   as  by  many  other  things,  so     §  2. 
 also  especially  by  Thamar,  Judas'  son's  wife,  in  that,  when 
 she  had  conceived  twins,  one  of  them  first  put  forth  his 
 hand,   and  the  midwife  thinking  it  the   firstborn,  bound 
 some  scarlet  for  a  token  on  his  hand.     This  being  done,  Gen.  ^ 
 and  he  having  drawn  away  his  hand,  his  brother  Phares  28,  29. 
 came  out  first ;  and  so,  second  in  order,  he  on  whom  the 
 scarlet  was,  Zarah :    the  Scripture    clearly  revealing  both  Zarah  a 
 that  people  which  hath  the  scarlet  sign,  namely  the  faith  Faith 
 which  is  in  uncircumcision,  first  shewn  prophetically  in  the  and  suc- 
 Patriarchs,  afterwards  withdrawn  that  his  brother  might  j^e^Law 
 be  born;  and  so  afterwards  in  the  second  place  him  that 
 was  firstborn :    who  was  known  by  the   token  of  scarlet 
 that  was  upon  him,  which  is  the  Passion  of  the  Just  One 
 figured  from   the   beginning   in   Abel,   and    described   by 
 the  Prophets,  but  perfected  in  the  last  times  in  the  Son 
 of  God. 
 
 For  it  was  meet  that  while  some  things  should  be  fore-      §  3, 
 told  in  a  fatherly  way  by  the  Fathers,  others   should  be 
 typified   in    a   legal    way  by  the    Prophets,   others    again 
 should  be  fully  traced  after  the  delineation  of  Christ,  by 
 those    who  have  received    adoption.     But    all   are    shewn 
 forth  in  one   God.     For   Abraham  being  one,  figured   in 
 himself   the   two    Testaments,    wherein    some    sowed   and 
 others  reaped  :    For   herein^  saith   He,  is  the   saying  true,  S.  John 
 It  is  one  people  who  soiueth,  and  another  lohich  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  ivaters,  but  one  1  Cor.  iii. 
 who  giveth  the  increase,  even   God.     Thus  the  Patriarchs 
 and  Prophets  sowed  abroad  the  word  concerning  Christ; 
 but  the  Church  reaped,  i.  e.,  gathered  in  the  fruit. 
 
 Wherefore  they  also  themselves  pray  to  have  a  taber- 
 nacle within  her;  as  Jeremiah  saith.  Who  tvill  give  me  m  Jer.ix.  2 
 the  wilderjiess  the  last  habitation  ?     that  both  he  that  sow- 
 eth  and  he  that  reapeth  may  rejoice  together  in  the  King- 
 
384      Scripture,  Treasure  hid  from  Jews,  enricldiui  us. 
 
 Book  4.  dom  of  Clirist,  Who  is  present  witli  all  those,  in  whom 
 God  hath  been  well  pleased  from  the  beginning,  grant- 
 ing unto  them  the  Presence  of  His  Word. 
 Chap.        If  a  man  therefore  read  the   Scriptures  attentively,  he 
 ^^^^-   will  find  in  the   same  the  word   concerning   Christ,   and 
 ^    *     the  prefiguring  of  the  New  Calling.      For   Christ  is  the 
 S.  Matth.  treasure  hid  in  the  field — i.  e.,  in  this  world :  for  the  field 
 Ib"*38*'     ^^  *^®  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  away 
 ^'  the    discourses,    and   seal   the   Boole  until   the   time    of  the 
 
 consummation : — imtil  many  shall  learn,  and  knowledge  he 
 lb.  7.  comjMed.  For  in  the  time  ivhen  the  disi:>ersion  shall  he 
 accomplished,  tliey  shall  hnow  all  these  things.  Yea,  and 
 Jer.  xxiii.  Jeremiah  saith.  In  the  last  days  they  shall  hioiv  tJiem. 
 Prophecy  Bocause  cvcry  prophecy,  before  the  event,  is  a  riddle 
 ednof^'"  and  a  strife  unto  men:  but  when  the  time  is  come,  and 
 under-      ^]^g  thing*  forctold  takes  place,  then  it  admits  of  the  most 
 
 stood  o  r  -' 
 
 exact  commentary.  And  therefore  the  Law  at  this  pre- 
 sent time,  when  read  by  Jews,  is  hke  a  mere  legend, 
 for  they  have  not  that  which  is  the  comment  on  all  that 
 is  there,  viz.,  the  coming  of  the  Son  of  God  as  Man. 
 The  hid  But  when  read  by  Christians,  it  is  a  treasure,  hidden  in- 
 mXTut  tleed  in  a  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  God,  and  declares  His  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  also,  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 
 
 e  pmevangeUsans.     The  Translator        ^  proficiat.  The  Translator  gives  also 
 gives  also  the  rendering,  anticipates  the     the  rendering  attain.     E. 
 good  news.     E. 
 
 wise 
 
True  Priests  to  he  followed,  Hereties  shunned.    Their  lot.  385 
 
 not  be  able  to  look  steadily  on  tbe  face  of  bis  glory :  as 
 is  said  by  Daniel^  That  men  of  understanding  shall  shine  Dan.  xii. 
 as  the  brightness  of  the  firmament,  and    there  shall  he  of 
 many  righteous  men  as  it  were  stars  for  ever  and  ever. 
 
 Therefore^  as  we  bave  sbewn,  if  a  man  read  tbe  Scrip- 
 tures   (for  so  tbe  Lord  also  discoursed  unto   His  Disci- 
 ples after  His  resurrection  from  tbe  dead,  sbewing  tbem 
 from  tbe  same  Scriptures_,  tbat  Cbrist  sbould  suffer,  and  S.  Luke 
 enter  into  His  Glory,  and  tbat  in  Sis  Name  remission  ofih.i'j. 
 sins  should  he  preached  in   the  whole  world)  :    be  will  be 
 even  a  perfect  disciple,  and  like  unto   a  householder,  ivho  S.  Matth. 
 hringeth  out  of  his  treasure  things  new  and  old. 
 
 Wberefore  we  sbould  bearken  to  tbose  Presbyters  wbo     §  2. 
 are  in  tbe  Cburcb;  tbose  wbo  bave  tbeir  succession  from  ?!!.^^ff" 
 
 SOPS  01 
 
 tbe  Apostles,  as  we  bave   pointed   out ;    wbo  witb  tbeir  Apostles 
 succession  m  tbe  Episcopate  received  a  sure  gift  of  tbe  lowed, 
 Trutb,  at  tbe  good  pleasure  of  tbe  Fatber  :  but  tbe  rest,  to  be^ 
 wbo  withdraw  from  tbe  primitive  succession,  and  gather  ^^^^^"^^ 
 in  any  place  whatever,  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, so  behaving  for  gain  and  vain  glory^s  sake.     But 
 all  these  bave  fallen  from  the  truth. 
 
 And  as   for  the  Heretics,  offering  as  they  do   strange 
 fire  at  the  Altar  of  God,  i.    e.,  strange  doctrines,   they 
 shall  be  burned  up  by  fire  from   Heaven,  as  Nadab  and  Lev.  x, 
 Abihu.     But  such  as  rise  up  against  the  Trutb,  and  stir  The' lot 
 
 of  those 
 who  op- 
 
 up   others   to  oppose  the  Church  of  God,  remain  in  the 
 
 lower  regions,    swallowed   by   an    eddy  of  tbe    earth :    as  P°^^  ^"^ 
 
 Korah,  Dathan  and  Abiron  and  tbeir  party.  And  such 
 as  rend  and  part  in  sunder  the  unity  of  the  Church  re- 
 ceive from  God  tbe  same  punishment  as  Jeroboam. 
 
 But  tbose  wbo  are  counted  indeed  by  many  as  Pres-  §  3. 
 byters,  yet  are  slaves  to  their  own  pleasures,  and  prefer  Priests 
 not  tbe  fear  of  God  in  tbeir  hearts,  but  harass  others  ^^^^^^ 
 witb  reproaches,  and  are  elated  witb  the  pomp   of  that  before 
 
 K  malae  sententive.     The  Translator    wrong  in  doctrine.     E. 
 gave    also    the    alternative    rendering, 
 
 CO 
 
386    Priests  had  and  ijood.    Praise  of  Moses^  Samuel, 
 
 Book  4.  original  grant,  and  do  ill  in  secret  and  say,  No  man 
 seeth  us ;  will  be  rebuked  by  tlie  Word,  Who  judges  not 
 by  fair  shew,  nor  looks  to  tke  countenance,  but  upon 
 tke  beart ;  and  they  will  have  those  words  said  to  them 
 
 Hist.  which  were  spoken  by  the  Prophet  Daniel:  0  seed  of  Ca- 
 naan,  and  not   of  Judah,    beauty   hath   beguiled  thee,   and 
 
 lb.  52,  lust  hath  turned  thy  heart  upside  down  :  0  thou  groivii 
 old  in  evil  days,  noiu  are  thy  sins  come  ujpon  thee  ivhich 
 thou  didst  ivorh  before,  in  judging  unrighteous  judgments ; 
 and  the  innocent  thou  didst  condemn,  but  didst  free  the 
 guilty,  whereas  the  Lord  saith.  The  innocent  and  righte- 
 ous shall    thou    not   slay.     Of  whom  the  Lord  also   said, 
 
 S.  Luke    But  if  the  evil  servant  say  in  his  heart,  My  Lord  delay - 
 
 46.'  '  eth,  and  begin  to  beat  the  servants  and  handmaids,  and 
 to  eat  and  drinlc  and  to  be  drunhen  :  the  Lord  of  that  ser- 
 vant icill  come  in  a  day  when  he  Jcnoweth  not,  and  in  an 
 hour  when  he  doth  not  expect;  and  ivill  cut  him  asunder, 
 and  set  his  portion  with  the  unbelievers. 
 §  4.         From  all  such  then  we  must  withdraw ;  and  cleave  to 
 
 cleave  to   thoso  who  botli  guard,  as  we  said  before,  the  doctrine  of 
 
 suund"*^  the  Apostles,  and  with  their  order  as  Presbyters  exhibit 
 
 Priests  souud  spooch  and  conversation  without  offence,  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  God,  saying,  I  have  not 
 in  inordinate  desire  tahen  anything  of  any  one  of  them, 
 neither  have  I  done  harm  to  any  of  them. 
 
 As  Samuel,  so  many  years  a  judge  of  the  people,  and 
 governing   Israel  without  any  arrogance,  did  in  the   end 
 
 1  Sam.  clear  himself,  saying,  /  Jiave  had  my  conversation  in  your 
 sight  from  my  first  age  until  now  :  ansiver  me  before  God, 
 and  before  His  Anointed,  of  which  of  you  have  I  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  ivill  restore   it  unto   you.     And    when   the   people   had 
 
 lb.  4.  said,  TJiou  hast  neither  domineered  nor  oppressed  us,  nor 
 hast  thou  received  aught  from  any  man's  liand ;   he  called 
 
S.  Paul :  of  good  Priests.     One  cited.  387 
 
 the  Lord  to  witness,  saying,  The  Lord  is  ivitness,  and  His  lb.  5. 
 
 Anointed  is  witness  this  day,   that   ye  have  found   nothing 
 
 in  my  hand.     And  they  said  unto  him,  He  is  witness. 
 
 As   Paul  also  the   Apostle,   being  of  good   conscience, 
 
 made  his  plea  to  the  Corinthians,  For  we  are  not  as  the  2  Ccr.  ii. 
 
 .  .  17. 
 
 many,   making    merchandise   of  the   word    of  God,    hut   of 
 
 sincerity,  but  of  God,  before   God  sj^eah  we  in  Christ :    we^^-  vii.  2. 
 
 have  ivronged  no  man,  ive  have  corrujpted  no  man,  ive  have 
 
 defrauded  no   man. 
 
 Of  such  Presbyters  the  Church  is  the  nurse;  of  whom     §  5. 
 also  a  Prophet  saith,  I  ivill  give  thy  princes  in  peace,  and  Isa.  Ix. 
 thy    Bishops    in   righteousness.      Of  whom    also    the    Lord 
 said.   Who  then  will  he  a  faithful  steiuard^,  good,  and  wise,  S.Luke 
 ivhoni  the  Lord  ii'ill  set  over  his  household,  to  give  them  par-  43.' 
 tions  of  meat  in  season  ?     Blessed  is  that  servant  whom  the 
 Lord  when  He  cometh  shall  find  so  doing. 
 
 Now  where  one  may  find  such,   Paul  teaches,   saying, 
 God  hath  set  in  the   Church,  first  Apostles,  then  Prophets,  l.po^- 
 thirdly    Teachers.     Then,  where  the  Lord^s  free   gifts  are 
 set,  there  we  must  learn  the  Truth :  with  those  who  have  and 
 the  Church  succession  from  the  Apostles,  and  what  makes  Truth 
 up  a  sound   and   irreproachable  conversation ;   and  purity  church 
 and   incorruption  of  discourse   is    known   to    abide.     For  [[°"^ 
 these  both  guard  that  Faith  of  ours,  the  object  of  which 
 is  one  God,  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 
 dishonouring  Patriarchs,  nor  despising  Prophets. 
 
 As  I  have  heard  from  a  certain  Presbyter,  who  had  ^^^yyV 
 heard  from  those  who  had  seen  the  Apostles,  and  from  ~X17~ 
 their  scholars  : — that  it  is  enouo-h  for  the  ancients  to  be  wiiat 
 
 '^^  ^      an  elder 
 
 reproved  as  they  are  by  the  Scriptures  for  what  they  did  priest 
 without  counsel  from  the  Spirit.     For  God  being  no  re-  God's 
 specter    of  persons,   upon  things  not  done  to  His  plea-  ^,^f/"jf^g 
 sure,   He  brings    such    reproof^   as    is    suitable.     In    the  good  of 
 
 old 
 
 ^  actor.    The  Translator  gives  also        >  correptionem.    The  Translator  gives 
 the  rendering,  agent.     E.  also  the  rendering,  lehuke.     E. 
 
 c  c  2 
 
388  King  DucilVs  f/oothicn.^  :  then  ^in,  relulce  and ]jcmtency. 
 
 Book  4.  reign  of  David,  e.  g.  wlien  on  the  one  liand  lie  suffered 
 persecution  from  Saul  for  righteousness '  sake,  and  was 
 flying  from  King  Saul,  and  avenged  not  himself  on  his 
 enemy,  and  sang  of  Christ's  Advent,  and  taught  the  na- 
 tions wisdom,  and  did  all  by  the  suggestion  of  the  Spi- 
 rit, he  pleased  God.  But  when  for  lust  he  took  to  his 
 own  self  Bersheba  Uriah's  wife,  the  Scripture  hath  said 
 
 2  Sam.  of  him.  But  the  thing  which  David  did  was  evil  in  the 
 eyes  of  tlie  Lord  :  and  Nathan  the  Prophet  is  sent  unto 
 him,  shewing  him  his  sin,  that  he  passing  sentence  on 
 himself,  and  judging  himself,  may  find  mercy  and  for- 
 giveness from  Christ. 
 
 Tb.xii.  And  lie  said  unto  him,  There  ivere  tiuo  men  in  one  city, 
 
 one  rich  and  one  poor :  the  rich  had  very  many  herds  of 
 oxen  and  sheep,  and.  the  poor  none  hut  one  little  eive  lamh, 
 ivhich  he  had  and  fed,  and  it  had  been  ivith  him  and 
 ivith  his  children  as  well ;  it  eat  of  his  own  hread,  and 
 dranh  of  his  cup,  and  was  to  him  as  a  daughter.  And 
 there  came  a  traveller  to  the  rich  man;  and  he  spared  to 
 take  of  the  fioch  of  his  oiun  ewe  lambs  and  of  the  herds 
 of  his  own  oxen,  and  to  dress  it  for  the  stranger :  and  he 
 tooh  the  poor  man's  lamb,  a.nd  set  it  before  the  man  ivho 
 had  come  unto  him.  And  David  was  very  angry  ivith  that 
 man :  and  he  said  unto  Nathan,  As  the  Lord  liveth,  the 
 man  ivho  did  this  is  guilty  of  death;  and  he  shall  restore 
 the  lamb  fourfold,  because  he  did  this  deed,  and  because 
 he  spared  not  the  poor  man.  And  Nathan  said  unto  him, 
 Thou  art  the  man  who  didst  this;  and  goes  over  the  rest 
 in  order,  upbraiding  him,  and  reckoning  up  God's  fa- 
 vours towards  him,  and  how  he  had  provoked  the  Lord 
 in  having  done  this.  For  that  such  conduct  pleases  not 
 God,  rather  great  anger  is  hanging  over  his  house. 
 And    hereupon  David    was    pricked  to    the    heart,  and 
 
 lb.  13.  said,  I  have  sinned  against  the  Lord,  and  afterwards  he 
 chanted  the  Psalm  of  confession,  waiting  for  the  coming 
 of  the  Lord,  who  washes  and  cleanses  the  man  who  had 
 been  bound  in  sin. 
 
 And  so  it  is  also  concerning   Solomon,  as  long  as  he 
 
KiiKj  Solomon's  jpr disc,  fall  and  rehulze.  389 
 
 went  on    to   judge    riglitly,  and  to  declare    wisdom,  and 
 was  building  the   figure  of  tlie  true  Temple,  and  setting 
 forth  the  glories  of  God,  and  announcing  the  peace  which 
 should  come   to   the   Gentiles,  and  prefiguring  the  King- 
 dom  of   Christ,    and   was    speaking    his    three    thousand  i  Kings 
 parables  on  the  coming  of  the  Lord,   and  his  five  thou-  lxx  has 
 sand  songs,  by  way  of  hymn  to  God,  and  gathering  ac-  ^^^^' 
 counts  of  God's  wisdom  in  the  Creation,  after  the  manner 
 of  a  natural  philosopher,  from  every  tree,  and  from  every 
 herb,  and  from  all  fowls  and  quadrupeds  and  fishes  : — and 
 he  said.   Will  God   indeed,  whom  the  Heavens  contain  not,  lb.  viii 
 dwell  on  the  earth  with  men  ?     And  he  pleased  God,  and 
 was   admired   by    all,    and    all   the    Kings    of    the    Earth 
 sought  his  face,  to  hear  his  wisdom  which  God  had  given 
 him,  and  the  Queen  of  the  South  came  to  him  from  the 
 ends  of  the   Earth,  to  know  the   wisdom  which    was    in 
 him ; —  who    also,    as    the    Lord  saith,  will  rise  again  in 
 the  judgment   with   the   generation  ^   of  those   who  hear  3  natione 
 His  words   and  believe  not   in  Him,  and  will    pass   sen-  s.  Matth. 
 tence  upon  them:   because,   while    she   submitted   herself^"*     * 
 to  the  wisdom  declared  by  the  servant  of  God,  they  des- 
 pised that  wisdom  which  was  given  by  the  Son  of  God. 
 For  Solomon  was  a  servant,  but  Christ  the  Son  of  God, 
 and   the    Lord   of   Solomon.   Well    then :    as  long    as    he 
 served   God  without  ofi'ence,  and  ministered  to  His  pur- 
 poses, so  long  he  was  glorified :  but  when  he  took  wives 
 of  all    nations,  and    permitted    them    to    set  up    idols    in 
 Israel,  the  Scripture  hath  said  of  him,  And  King  Solomon  1  Kings 
 ivas  a  lover  of  women,  and  tooh  to  himself  foreign  wives: 
 and  it  came  to  pass  in  the  time  of  Solomon's  old  age,  that  ib.  4. 
 his  heart  was  not  perfect  with  the  Lord   his   God.     And  the 
 strange  women  turned  aside  his    heart  after   sti^ange   gods. 
 And    Solomon  did   evil  in  the  sight  of  the  Lord  :  he  ivcnt  ib.  e. 
 not  after  the  Lord  as  did  David  his  father.     And  the  Lord  lb.  9. 
 was  angry   with   Solomon :  for    his    heart    luas    not  perfect 
 in  the  Lord  as  the  heart  of  David  his  father.     The  rebuke 
 laid  on  him  by  Scripture  was  sufiicient,  as  that  Presbyter 
 affirmed,  that  no  flesh  might  glory  before  the  Lord. 
 
300       Them  of  old  forgiven  Imt  punished j  beware  we. 
 
 Book  4.  And  therefore^  lie  said^  tlie  Lord  descended  to  tlie 
 §  2.  parts  under  tlie  earth,  announcing  to  tliem  also  tlie  good 
 news  of  His  coming;  there  being  remission  of  sins  for 
 sucli  as  believe  in  Him.  And  tliose  all  believed  in  Him, 
 who  were  hoping  for  Him :  i.  e._,  who  foretold  His  coming 
 and  ministered  to  His  purposes,  righteous  men  and  Pro- 
 phets and  Patriarchs :  whose  sins  He  forgave,  even  as 
 He  did  us,  neither  ought  we  to  impute  the  same  unto 
 them,  if  there  be  any  who  despised  the  grace  of  God 
 more  than  we  do.  For  as  they  did  not  use  to  charge  us 
 with  our  irregularities,  wrought  before  Christ  was  mani- 
 fested in  us;  so  neither  is  it  just  for  us  to  charge  the 
 like,  before  the  coming  of  Christ,  on  such  as  sinned.  For 
 Rom.  iii.  all  men  need  the  glory  of  God,  and  are  justified  not  of 
 themselves,  but  by  the  coming  of  the  Lord  : — those  I 
 mean  who  look  steadily  on  His  Light. 
 What  And  their  deeds,  he  said,  were  written  for  our  admo- 
 
 I^^^,         nition :  to  teach  us,  first  of  all,  that  our   God  and  theirs 
 ^s  is  One; — whom  sins   please  not,   though  wrought  by  re- 
 
 nowned persons : — and  next  that  we  should  abstain  from 
 evils.  For  if  those  elders  who  went  before  us  in  God^s 
 special  graces,  for  whom  the  Son  of  God  had  not  yet 
 suffered,  were  visited  with  such  disgrace,  if  they  trans- 
 gressed in  some  one  thing,  and  became  slaves  to  fleshly 
 concupiscence;  what  shall  this  generation  suffer,  as  many 
 as  have  despised  the  coming  of  the  Lord,  and  turned  ut- 
 ter slaves  to  their  cJwn  pleasures  ? 
 
 And  they  indeed  had  our  Lord's  death  for  the  healing 
 and  remission  of  their  sins  :    but  for  those  who  now  sin, 
 
 lb.  vi.       Christ  shall  no  more  die,  for   death   shall  no  more  have 
 9. 
 
 dominion  over  Him;  but  the  Son  shall  come  in  the  glory 
 
 S.  Mattli.  of  the  Father,  exactinf?  from  His  assents  and  stewards  the 
 
 XXV.  27.  ^  o  o 
 
 money  which  He  lent  them,  with  usury  :    and  to  whom 
 S.  Luke    He  s'ave  most,  of  him  will  He  require  most. 
 
 xii.  48.  o  ■'  J- 
 
 We  ought  not  therefore,  said  that  Elder,  to  be  proud, 
 nor  to  reproach  the  ancients,  but  ourselves  to  fear,  lest 
 haply,  after  the  knowledge  of  Christ,  if  we  do  anything 
 which  pleases  not   God,  we  no  longer  have  remission   of 
 
Tlwir  faults  told  us  that  we  may  learn.  391 
 
 oar  sinSj   but  find  ourselves    shut   out  of  His   Kingdom. 
 And  to  tLis  he  referred  PauFs  saying,  For  if  He  spared  Rom.  xi. 
 not  the  natural    hranches,  lest    haply    He   spare  not  either 
 thee,  ivho  being  a  wild  olive  tree,  wast  grafted  into  the  fat-  ^^-  ^7. 
 ness  of  the  olive,  and  made  partner  in  the  fatness  thereof. 
 
 In  like  manner  again  the  transgressions  of  the  people,  §  c5. 
 you  see,  are  written  down,  not  for  their  sake  who  did 
 then  transgress,  but  for  our  rebuke,  and  that  we  might 
 know  that  it  is  one  and  the  same  God,  against  whom  they 
 sinned,  and  against  whom  sin  even  now  certain  of  those 
 who  say  they  have  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  \^^l'  ^* 
 ignorant y  brethren,  that  our  Fathers  ivere  all  under  the 
 cloud,  and  all  were  baptized  unto  Moses  in  the  cloud  and 
 in  the  sea;  all  did  eat  the  same  spiritual  meat,  and  all 
 drank  the  same  spiritual  drink :  for  they  dranh  of  that 
 spiritual  Hock  luhich  attended  on  them,  and  the  Rock  tvas 
 Christ.  But  ivith  the  greater  part  of  them  God  tvas  not 
 well  pleased,  for  they  were  overthroivn  in  the  wilderness. 
 These  things  were  for  a  figure  of  us,  that  ive  should  not 
 he  lusters  after  evil  things,  as  they  also  lusted :  neither 
 he  ye  idolaters,  as  were  some  of  them :  as  it  is  written, 
 The  people  sat  down  to  eat  and  drink,  and  rose  up  to  play. 
 Neither  let  us  commit  fornication,  as  some  of  them  com- 
 mitted, and  fell  in  one  day  three  and  twenty  thousand. 
 Neither  let  us  tempt  Christ,  as  some  of  them  tempted,  ayid 
 perished  hy  serpents.  Neither  murmur  ye,  as  some  of  them 
 murmured,  and  perished  hy  the  destroyer.  Now  all  these 
 things  happened  unto  them  in  figure ;  and  they  were  writ- 
 ten for  our  admonition,  07i  ivhom  the  end  of  the  ages^  hath 
 come.  Wherefore  let  him  that  thinketh  he  standeth  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 
 were,  and   searches  out  those  which  now  are,  and  since 
 
 )  seculorum  =  aluuwv.  The  Translator  gave    also  the  common  rendering,  worlds.  E. 
 
392       Both  of  old  and  now  too,  Tlie  chosen  are  few. 
 
 Book  4.  lie  tells  us  tlie  purpose  of  tlieir  being  set  down  :  un- 
 learned and  daring  and  senseless  withal  are  all  those 
 proved  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  Christy  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  God  was 
 not  well  pleased  with  the  greater  part  of  them,  being 
 S.  Matth.  sinners^  so  also  in  this  case  many  are  called  hut  feio 
 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 
 1  Cor.  vi.  fire,  and  the  Apostle  saith.  Know  ye  not  that  the  un- 
 righteous shall  not  inherit  the  Kingdom  of  God  ?  Be  not 
 deceived :  neither  fornicators,  nor  idolaters,  nor  adulterers, 
 nor  effeminate,  nor  such  as  defile  themselves  ivith  manhind, 
 nor  thieves,  nor  covetous,  nor  drunhards,  nor  revilers,  nor 
 extortioners,  shall  ])ossess  tlie  Kingdom  of  God. 
 
 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  ivere  :   hut  ye   are  washed,  hut 
 
 ye  are  sanctified  in   the  Name    of  our  Lord   Jesus    Christ 
 
 and  hy  the  Sjjirit  of  our  God. 
 
 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     g^j^^  ^-j^q  f^^^^  q^j^^   ^]^q   hand,  that   the  rest   of  the  body 
 
 lb.  V.  11.  perish   not   alike.     And   we    have   it  ordained.  If  any  is 
 
 named  a  hrother   who  is  a  fornicator,    or  covetous,    or   an 
 
 idolater,    or  a  calumniator,  or  drunken,  or  an   extortioner, 
 
 with  such  an  one  not  even  to  tahe  food.     And   again  the 
 
 Eph.  V.     Apostle   saith.  Let  no  man  deceive  you  tvith  vain  words  : 
 
 '  for  hecause  of  these  things  cometh  the  ivrath  of  God  iipon 
 
 the  children  of  unhelief.    Be  not  ye  then  fart  ahers  in  them. 
 
 And  as   then   the    condemnation    of  them    that    sinned 
 
The  vengeance  of  old  shadows  that  to  come.  393 
 
 imparted  itself  also  to  tlie  rest,  in  that  they  were  pleased 
 witli  tliem,  and  they  held  converse  together  :  so  here  also 
 a  little  leaven  corruptetli  the  whole  mass.  i  Cor.  v. 
 
 And  as  there  God's  anger  came  down  against  the  un- 
 righteous, here  also  saith  the  Apostle  in  like  manner,  For  Rom.  i. 
 the    Wrath  of  God  shall  be  revealed  from  lieaven  upmi  all 
 the  impiety  and  unrighteousness  of  those  who  hold  the  truth 
 in  unrighteousness. 
 
 And  as  there  upon  the  Egyptians,  who  were  punishing 
 Israel  unjustly,  vengeance  from  God  took  place,  so  here 
 also  j  since  both  the  Lord  saith.  And  shall  not  God  avenge  s.  Luke 
 His  own  elect,  luhosoever  cry  unto  Him  day  and  night  ?     Yea  gj"^*  ^* 
 I  say  unto   you,  He  luill  avenge   them  speedily  : — and  the 
 Apostle  in  the  Epistle  to   the   Thessalonians  declares  as 
 follows  :   Since  it  is  a  righteous  thing  luith  God  to  repay  re-  2  Thess. 
 compence  to  them  that  trouble  you,  and  to  you  who  are  trou-  ^'  ~   ' 
 bled,  rest  with  us,  in  the  revelation  of  our  Lord  Jesus  Christ 
 from  Heaven  with  the  Angels  of  His  Might,  and  in  a  flame 
 of  fire,  to  tahe  vengeance  on  those  ivho  hiow  not  God,  and 
 on  those  luho  obey  not  the  Gospel  of  our  Lord  Jesus  Christ  : 
 tuho  also  ivill  pay  eternal  penalties  of  destruction  from  the 
 face  of  the  Lord,  and  from  the  glory   of  His  Power,  when 
 He  shall  have  come  to  be  magnified  in  His  Saints,  and  to 
 be  admirable  in  all  who  have  believed  in  Him. 
 
 Both  here  therefore  and  there  is*  the  same  righteous-     chap. 
 ness  of  God  in  maintaining  God's   cause.     There  indeed  I^^^ZIil- 
 it    is    done    typically,   and   for   a    certain   time,   and  with  q^^, 
 comparative  moderation,  but  here  truly,  and  for  ever,  and  p."^"3 
 more  severely.     For   the  fire  is   eternal ;    and  the  anger  ever 
 of   God  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   conn-  Ps. 
 tenayice  of  the  Lord  is  upon  them  that   do  evil,  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    God'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 
 
394  In  the  N.  T.  tUe  gifts  greater^  the  dittws  more  stringent. 
 
 Book  4.  tliose  who  received  Him,  in  His  pity  for  tliera ;  but  say- 
 ing nothing  of  His  judgment  and  of  all  tliat  is  to  hap- 
 pen to    such   as    have    heard   His   Words   and   not    done 
 S.  Matth.  them ;   and  how  it  were  good  for  them  if  they  had   not 
 lb.^x."i5.  been  born  :  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  Disci]3les. 
 §  2.  For   as    in   the   New  Testament   the   faith  of  men   to- 
 
 wards God   is    amplified,  receiving   as   an    additional   ob- 
 <  addita-  jcct  *  the  Son  of  God,  that  man  may  even  become  par- 
 mentum    ^^^^  ^^  Q.^^ .  g^  jg  ^^^  exactness  also  of  his  behaviour 
 amplified,  in  that  we  are  bidden  to  abstain  not  only  from 
 evil    deeds,  but    from  the   very  thoughts,  and    from   idle 
 words,  and  empty  discourses,  and  scurrilous  sayings.     So 
 again  the  punishment   of  such  as  believe  not  the  Word 
 of  God,   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.  XXV.   jjart  from  Me,  ye  cursed,  into  perpetual  fire, — those  will  be 
 for   ever   condemned :    and  to  whomsoever   He   shall  say, 
 lb.  34.      Come,  ye  blessed  of  My  Father,  receive  the  inheritance   of 
 the  Kingdom  which  is  prepared  for  you  for  ever,  these  re- 
 ceive the  Kingdom,  and  go  on  profiting  for  ever;    there 
 being  one  and  the  same  God  the  Father,  and  His  Word, 
 always  present  with  mankind,  though  His  arrangements  be 
 various,  and  His  doings  many  :  who  both  saves  from  the 
 beginning  those  who  are  saved  (for  they  are  such  as  love 
 God,  and  in  their  several  kinds  follow  the  Word  of  God), 
 and  passes  judgment  on  those  who  are  judged,  on  such, 
 I  mean,  as   forget  God,   and  are  blasphemers  and  trans- 
 gressors of  His  Word. 
 §  3.         And  in  fact  these  very  heretics,  whom  we  have  before 
 of^old^^     mentioned,  have  forgotten  themselves  :  accusing  the  Lord, 
 the  good   in   whom  they  say  they  believe.     For  what  things   they 
 ed,  yet     stigmatize   in    God,   in    His    temporal   judgment   at   that 
 thepu-     time  on  the  unbelieving — how  He  smote  the  Egyptians, 
 oFthe^^^  and  saved  the   obedient : — these    same   will  fall  back  on 
 bad  Qnj.   Lord  just   as    much,   in    His  judging,   and   that   for 
 
The  saved  saved,  yet  through  loss  of  the  lost.  305 
 
 ever^  those  wliom  He  judges,  and  forgiving  for  ever  those 
 whom  He  forgives;  and  it  will  be  found,  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  they  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 
 could  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  are   unto  God  a  siveet  savour  of^Cor.  ii. 
 
 15     16. 
 
 Christ  J  both  in  them  that  are  saved  and  in  them  that  per- 
 ish;  to  some  indeed  a  savour  of  death  unto  death,  and  unto 
 some  a  savour  of  life  unto  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  God  ? 
 
 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 
 Him;  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  ? 
 
396  How  God  hardened  Pliaraoh's  heart. 
 
 Book  4.       But  ^'  God/*  Say  they,  "  hardened  tlie  heart  of  Pharaoli 
 Chat,   qj^^  Qf  }^{q   servants."     Plainly  they  who  bring  this  as  a 
 ^  I       charge  do  not  read  in  the  Gospel,  where  upon  the  dis- 
 S.  Matth.  ciples   asking    our   Lord,   Why  speahest  Thou   to    them   in 
 8.  Luke   parahles,  the  Lord  answered,  Because  unto  you  it  is  given 
 ^"^*     '     to  hnow  the  mystery  of   the    Kingdom    of  Heaven;    hut  to 
 them  I  speak   in  parables,  that    seeing    they    may  not  see, 
 and  hearing    they    may    not    hear,  understanding    may  not 
 S.  Matth.  understand  :   that  in  respect  of  tliem  may   he  fulfilled  the 
 lb.  15.*     yrophecy    of  Esaias  which   saith,  Make  the    heart    of  this 
 people  fat,  and  stop  their  ears,  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  ivhich  ye   hear.     For 
 it  is  one  and  the  same  God,  who  brings  indeed  blindness 
 on  such  as  believe  not,  but  set  Him  at  nought; — (as  the 
 Sun,   who    is    His   creature,  doth    to    those    who    through 
 some  infirmity  of  their  eyes  cannot    look  steadily  on  his 
 light) ; — but  to  such  as  believe  and  follow  Him,  He  vouch- 
 safes fuller  and  larger  illumination  of  mind. 
 
 According  then  to   this  way  of  speaking,  the  Apostle 
 2  Cor.  iv.  also  saith  in  the  2nd  to  the   Corinthians,  In   iihiom   God 
 hath  blinded   the  minds    of  the    unbelievers    of  this  world, 
 that  the  light  of  the  Gospel  of  the  glory  of  Christ  may  not 
 Rom.  i.     shine.     And  again  in  that  to  the  Romans  :   And  as  they 
 did  not  thinh   meet   to   have   God   in  their  hnoiuledge,   God 
 gave  them  over  to  a  reprobate  mind,  to  do  those  things  which 
 are  not  convenient.     But  in  the   2nd  to  the  Thessalonians 
 2  Thess.    he  saith  expressly,   speaking  of  Antichrist,  And  therefore 
 11. 11, 12.  Q^^  shall  send  tJiem  a  working  of  error,  that  they  may  be- 
 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  God 
 
 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  cho- 
 sen  for   themselves;    what  wonder   if  at   that  time  also, 
 
 ^  judicentur.  The  Translator  gave  also    the  alternative  rendering,  judged.     E. 
 
The  spoiling  the  Egyptians  Jiow  it  teaches  us.       397 
 
 wliereas  Pliaraoli  witli  those  around  liim  would  never  be-  pharaoh 
 lievOj   He  gave   them  over   to    their  own  infidelity  ?     As  ^^^^"  ^^^^ 
 the  Word  speaks  from  the  Bush  to  Moses :    But  I  hnoiv  Exod.  iii. 
 that  Pharaoh  King   of  Egypt  luill   not   let   you  go,   except     ' 
 ivith  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  God  which  it.  viii. 
 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  Red 
 Sea  did  not  by  the  power  of  God  furnish  the  people  with 
 a  way  across,  but  that  it  is  so  ordered  by  Nature. 
 
 Those  again  who  upbraid  and  charge  us  with  the  cir-    (.^,^p 
 cumstance,  that  the  people  by  command  of  God,  on  point    ^^^^- 
 of  departure,  received  of  the  Egyptians  vessels  of  all  sorts  j^j^^jj' 
 and  apparel,  and  so  went  away ;  of  which  stores  the  Ta-  35. 
 bernacle  also  was    made  in   the   wilderness,  prove   them-  r^-^^ 
 selves  ignorant  of  God^s  ways  of  justification,  and  of  His  ple  ^'^.re 
 providences ;  as  that  Elder  likewise  used  to  say.     Since,  Egypt 
 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  j^ns^'" 
 faith  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  whicji 
 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  from  Gentile  parents,  or  kinsmen,  or  friends, 
 who  acquired  it  by  injustice  ?     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  ? 
 Again,  what  person  in  business  does  not  therefore  carry 
 
 1  diuturnam.  The  Translator  gave  also    the  alternative  rendering,  long.     E. 
 
398  Jews  hi/  long  service  had  right  to  somewhat  oftheEgijp- 
 
 Book4.  on  his  busmess_,  that  lie  may  get  his  bread  thereby? 
 And  how  is  it  with  those  believers  who  are  in  the  royal 
 court?  have  they  not  goods  from  among  the  things 
 which  are  Cassar's,  and  doth  not  each  one  of  them  ac- 
 cording to  his  ability  impart  unto  such  as  have  not  ? 
 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 :  but  in  what  respect  are 
 the  Gentiles  debtors  to  us^  from  whom  we  receive  both 
 profit  and  the  commodities  of  life?  Whatsoever  they  gain 
 with  toil,  that  we,  being  in  the  Faith,  use  without  toil. 
 §  2.  Besides,  the  people  were  serving  the  Egyptians  in  the 
 Exod.  i.  worst  of  servitude,  as  saith  the  Scripture,  And  the  l^gyp- 
 ^^'  ^^'  tians  violently  opp-essed  the  children  of  Israel,  and  made 
 life  hateful  to  them  hij  hardj  labours,  in  clay  and  in  hrich, 
 and  all  the  works  which  they  did  in  the  fields,  in  all  the 
 tasks  ivherein  they  crushed  them  by  violence ;  and  with 
 much  toil  they  built  them  fortified  cities,  adding  to  their 
 stores  for  many  years,  and  in  every  kind  of  servitude; 
 whereas  the  others,  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  their  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  ofi*  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- 
 tifii?"      cording  to  the  merit  of  their  parents,  but  rather,  reduc- 
 
tians.  Security  of  Rom.  einjjire.  S.  Mattli.vii.  1,2  exjjlaiiied.  399 
 
 ing  them  into  most  lieavy  servitude,  have  obtained  from 
 them  very  great  advantage.  And  while  they  charge  the 
 Jews  with  unjust  deahngs,  for  receiving,  as  we  said  be- 
 fore, in  a  few  Httle  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  silver  and  copper  from  others'  toils, 
 with  the  inscription  and  image  of  CaDsar. 
 
 But  if  we  and  they  are  compared,  which  will  seem  to     §  3. 
 have  received  more  honestly  ?  the  people  from  the  Egyp- 
 tians, who  were  in  all  their  debtors,  or  we  from  the  E,o-  Security 
 
 d.T  ,.  .,  ,  T    of  Roman 
 
 other  nations,  those  even  who  owe  us  no  such  Empire 
 
 debt?  Eather  the  world  hath  peace  by  them,  and  we 
 walk  in  the  ways  without  fear,  and  sail  whithersoever  we 
 will.  Against  this  sort  of  objector  then,  our  Lord's  say- 
 ing will  be  applicable,  viz.  Thou  hypocrite,  tahe  first  the  S.  Matth. 
 heam^out  of  thine  own  eye,  mid  then  shalt  thou  see  clearly 
 to  tahe  aivay  the  mote  from  thy  brother's  eye. 
 
 For  so,  if  he  who  lays  this  to  thy  charge,  and  glories  we  may 
 in   his   knowledge,  is  cut   off  from   the  assembly  of  the  J^j^g  ^p^^"l^ 
 Gentiles,  and   there  is   nothing  of  others'  property  with  iiJJ  ^f  the 
 him ;    if  he  be  simply  naked  and  barefoot,  and  haunt  the  tians 
 mountains  without  a   home,  like  some  of  those   animals 
 which  eat  grass:    he  will  obtain  pardon,  as  not  knowing 
 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  Type  of  the  same :  he  proves 
 himself  to  be  most   unjust,  turning  back  on  himself  the 
 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  loith  ivhatso-  lb.  1,  2. 
 ever  judgment  ye  shall  judge,  it  shall  he  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- 
 ded in  righteousness  whatsoever  shall  be  profitable.    Thus, 
 
400      Alms  justify.     Cliurch's  journey  Heavenward. 
 
 Book  4.  because   He   knew   tliat   we   would   make   a  good  use   of 
 our  substance^  wliicli  we   should   kave,   receiving  it  from 
 S.  Luke    another,  He  that  hath  two  coats,  saitk  He,  let  him  impart 
 to    him  that   hath  not :    and    he    that    hath   m^eat,   let    him 
 xxv^35^'  '•^^  lihewise.     Again,  For  I  was    an  himgred,  and  ye   gave 
 lb.  3G.      Me  to  eat,  and  I  was  nahed  and  ye  clothed  Me.     Again, 
 lb.  VI.  3.   When  thou  doest   alms,   let  not  thy  left   hand   hnow   luhat 
 thy  right  hand  doeth :    and  all  otker  acts  of  bounty  upon 
 wliicli  we  are  justified,  redeeming  our  own  as  it  were  by 
 wkat   was   another's.     Aad  when  I  say,  Anotller^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  God;   and  by 
 the  same  we   build    up    for   ourselves   the    Tabernacle   of 
 God.     For  with  doers  of  good,  God  dwelleth :  as  saith  the 
 ^'^■^  q'^    Lord,  Afahe  to  yourselves  friends  of  the  Mammon  of  iniqui- 
 ty, that   they,  ivhen   ye   are  ^jut  to  flight,  may  receive  you 
 into  everlasting  tahernacles.     For  look  what  things  wp  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. 
 <  4^         These  things  were  then  of  necessity  practised  in  type 
 beforehand,  and  out  of  those  materials  the  Tabernacle  of 
 God  is  wrought;  in  which  matter,  as  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  God,  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  the    Gentiles    generally   enduring  the 
 same   plagues,    which   at    that   time    Egypt   in    particular 
 had  to   endure. 
 
The  elders  not  to  he  blamed.     Lot's  daughters  a  type.    401 
 
 By  statements  of  this  kind  toucliina^  tlie  ancients   did    Chap. 
 that  Elder  console  us^   and  say.    Concerning  those  faults,  — , 
 which  the  Scriptures  themselves  have  laid  to  the  charge  We  may 
 of  Patriarchs  and  Prophets,  we  must  not  reproach  them,  [henf  ot^^ 
 nor  be  like  Ham,  who  scoffed  at  the  disgrace   of  his  fa-  ^]^  ^^^ 
 
 J  o  ^  give 
 
 ther,  and  fell  into  the  curse ;    but  we  must  give  thanks  thanks 
 to   God  for  them,  inasmuch  as  their   sins  were  forgiven 
 them  in  the  coming  of  our  Lord.     For  that  (his  word  it 
 is)  they  give  thanks  and  exult  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  the  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  and  slept  witli  her  fa- Gen.  xix. 
 ther  that  flight :  and  Lot  hieiu  not  ivhen  she  slept,  and 
 luhen  she  arose.  And  in  the  younger  the  very  same  :  And  lb.  35. 
 he  hiew  not,  it  saith,  ivhen  she  had  slept  with  Mm,  nor 
 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  wintten.  But  the  ih.z\,Z2. 
 elder  said  unto  the  younger.  Our  Father  is  old,  and  there 
 is  none  upon  earth  to  come  in  unto  us,  as  is  meet  for 
 the  luhole  earth :  come  let  us  drug  our  father  with  wine, 
 and  sleep  with  him,  that  we  may  raise  up  seed  of  our 
 father. 
 
 Dd 
 
402  Seed  of  God  the  Fatlwr,  vhat.     Lofs  wife,  the  Church, 
 
 Book  4.       These  daughters  indeed  spake  thus  in  their  simpHcity 
 ^  and  innocence^,  thinking  that  all  men  had  perished,  as  the 
 
 Sodomites,  and  that  God^s  anger  had  come  over  all  the 
 earth.  And  therefore  even  they  may  possibly  be  excused, 
 imagining  that  they  were  left  alone  with  their  father  for 
 the  preservation  of  the  race  of  man ;  and  to  this  end 
 they  deceived  their  father. 
 
 Purport        But  the  meaning  of  their  words  was,  that  there  is  no 
 
 seed         other   who    can   vouchsafe  generation  of  children  to  the 
 
 daughters  greater  and  the  lesser  synagogue,  except  our  Father.  But 
 the  Father  of  mankind  is  the  Word  of  God  :   as  Moses 
 
 Deut.  points  out,  saying,  Is  not  this  thy  very  oivn  Father,  Wlio 
 ]jossessed  thee,  and  made  thee  and  created  thee?  When  then 
 did  He  pour  out  on  mankind  the  seed  of  life,  i.  e.,  the 
 Spirit  of  the  Remission  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 
 
 S.  Matth.  the  Son  of  man,  we  read,  came  eating  and  drinking  :  and 
 when  He  had   laid  down,  He   slumbered^  and  took  His 
 
 Ps.  iii.  5.  sleep.  As  He  saith  Himself  in  David :  T  slumbered  and 
 tooh  my  sleep.  And  to  signify  that  He  did  this  in  the 
 fellowship  and  life  which  belongs  to  us.  He  saith  again, 
 
 Jer.  xxxi.  And  My  sleep  became  siveet  unto  Me.  Now  it  was  all  sig- 
 nified by  Lot,  how  that  the  seed  of  the  Father  of  all, 
 i.  6.,  the  Spirit  of  God,  by  whom  all  things  were  made, 
 was  mingled  and  united  with  Flesh,  that  is,  with  His 
 own  creature :  and  by  that  commingling  and  unity  are 
 two  synagogues,  i.  e.,  two  congregations,  bearing  fruit 
 of  their  Father,  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  effects   which  are  customary  with  man- 
 
 S.  Matth.  kind,  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 
 scndinof  them  before  her  to  their  Father. 
 
Ly  Fa'dli  ive  liold  the  Head.  Scripture  to  he  read  aright.    403 
 
 In   the   same   way  also   did   tliat   Elder,   tlie   Apostles'    Chap. 
 disciple,  reason  about  tlie  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 
 us;  nor  any  strength  in  their  discourse,  who  say  that  this 
 world  of  ours  was  made  either  by  Angels,  or  by  any  kind 
 of  Power,  or  by  some  other  God.  For  if  a  person  once 
 withdraw  himself  from  the  Creator  of  all  things,  and  grant 
 that  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 
 which  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  them- 
 selves have  concerning  God ;  knowing  the  unsoundness 
 and  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,   God   said.  Let  Gen.  i.  3. 
 the7'e  he  Light,  and  there  was  Light;  and  we  read   in  the 
 Gospel,  All  things  were  made  by   Him,  and   ivithout   Him  S.  John 
 was  nothing  made;  and   the  Apostle   Paul   in   like  man- 
 ner, One  Lord,  one  Faith,  one  Baptism,  one  God  and  Fa-  Eph.  iv. 
 ther.  Who  is  ahove  all,  and  in  us  all : — this  man  in  the   ' 
 first  place  will  be  holding  the  Head,  whereby  all  the  body  Col.  ii. 
 heirig  joined   and    hiit    together,    doth   also,    through   every  Eph.  iv. 
 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 
 
 ^  salvari  pericHtentur.    The  Transla-     ru7i  the  risk  of  being  saved.    E. 
 tor  gave  also  the  alternative  rendering, 
 
 Dd2 
 
404  Purposes  of  0.  T.     The  loyal  Christian 
 
 Book  4.  were    given^  and  wlio  were  beginning  to  believe  God^ — 
 this  we  liave  made  plain  from  tbe  very  doctrine  of  tlie 
 Apostles   in    our   third   Book :    as    also    tliat  not  without 
 The  first  purpose,  nor  vainly,  nor  at  random,  was  the  former  Tes- 
 111611^      tament    given  ;    but  first,  to    bow    down   those    to   whom 
 to  train     ^^    -^^g   given    in    slavery    to    God,    for   their    own    good 
 (for  God  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. 
 Chap.         Such  a  truly  spiritual  disciple,  receiving  the  Spirit  of 
 ^  J       God,  Who  from  the  beginning  was  present  with  men  in 
 all  the  arrangements  which  God  made.  Who  announced 
 things    future,   and   declares    things   present,   and   relates 
 1  Cor.  ii.  things  past — such  an  one,  I  say,  while  he  judges  all  men, 
 
 is  himself  judged   of  none. 
 Rom.  i.         Thus  he  judges   the    Gentiles,    who    serve  the   creature 
 more  than  the  Creator,  and  with  a  reprobate  mind  waste 
 all  His  work  upon  vanity. 
 He  who         Again,  he  judges   also  the   Jews,  who   discern  not  the 
 Spirit       Word   of    liberty,    and   are   unwilling    to    go   away   free, 
 each^s^ect  though  they  have  their  deliverer  at  hand,  but  feign  to 
 of  error     ggrve   God,   Wlio  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 
 Zech.  ix.  affliction,    knowing   how   to    bear   weakness,    and    sitting 
 Ps.  cxviii.  on  the  fole  of  an  ass ;    the  stone  set  at  nought  by  the 
 Isa.  liii.    builders,  and   as    a    sheep  led   to   the  slaughter,  and  by 
 Exod        *^^  stretching  out  of  His  hands   scattering  Amalek,  and 
 xvii.  11.    gathering  His  dispersed  sons  from  the  ends  of  the  earth 
 £•  supra  into    His    Father's    sheep-fold,    and   callinq  to   mind   His 
 ^  dead  who  had  before  fallen  asleep,  and  going  doivn  to  them, 
 
judges  all.      Chid' 8  2  Advents.     Marcion's  fantasy.    405 
 
 to  deliver  them  and  save  them :  —  tlie   second^  again,  in 
 which  He  will  come  on  the  clouds,  bringing  on  the  Day  Mai.  iv. 
 which  is    as   a  burning    oven,   and    smiting    the  earth  with  isa.  xi.  4. 
 the    Word  of  His  Mouth,   and   with  the  Spirit  from  His 
 lips  slaying  the  wicked  ;  and  having  the  fan  in  His  Hand,  S.  Matth. 
 and  throughly  purging  His  floor,  and  gathering  the  wheat 
 into  the  garner,   hut  burning  up   the  chaff  with   unquench- 
 able fire. 
 
 And  he  will  weigh  also  the  doctrine  of  Marcion,  in  §  2. 
 what  sense  he  holds  that  there  are  two  Gods,  by  an  in- 
 finite distance  separated  one  from  another  :  Or  how  He 
 is  to  be  good,  who  draws  away  from  their  Maker  men 
 who  are  not  His  o^vn,  and  calls  them  into  His  own 
 Kingdom :  or  how  His  goodness  fails,  in  not  saving  all : 
 and  why  towards  men  indeed  He  seems  good,  but  to- 
 wards the  Maker  of  Men  Himself  most  unjust,  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  justly,  in  taking  Bread  which  is  part  lb.  xxvi, 
 of  it,  and  professing  it  to  be  His  own  Body  ;  or  in 
 declaring  the  mixture  in  the  Chalice  to  be  His  own  lb.  27. 
 Blood  ?  And  why  did  He  avow  Himself  the  Son  of 
 Man,  if  He  had  not  undergone  the  generation  which 
 is  of  man?  And  how  again  could  He  forgive  us  our 
 sins,  which  are  debts  due  to  our  own  Maker  and  God  ? 
 And  how  again,  if  Ho  were  not  flesh,  but  appeared  as  it 
 were  a  man,  was  He  crucified,  the  blood  and  water  flow-  S-  John 
 ing  out  of  His  pierced  Side  ?  And  what  Body  did  those 
 inter,  who  were  concerned  in  the  Burial  ?  And  what 
 was    His   rising    from   the   Dead  ? 
 
 Again  he  will  also  judge  all  those  who  belong  to  §  3. 
 Valentinus,  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  f-^uit 
 of  defection  or  decay  :  and  in  like  manner,  confessing 
 with  their  tongue  One  Lord  Jesus  Christ  the  Son  of 
 God,  while  yet  in  their  doctrine  they  allow  one  special 
 emanation  to  the   Only  Begotten,  another  to   the  Word, 
 
406    Tliey  incur  GocVs  Doom.     Ehionites  deny  Virgin-Birth. 
 
 Book  4.  one  to   tlie   Christy  anotlier  to   tlie    Saviour ;   so  tliat  by 
 tlieir  account  all  things  are  said  indeed  to  be  as  one,  yet 
 each  of  these  beings  is  considered  as  apart  from  the  rest, 
 and  has  its  own  emanation,  answering  to  the  union  from 
 Unity  on  which  it  springs.    It  follows,  that  their  tongues  alone  tend- 
 their  ^^^'  ^^  towards  Unity,  while  their  view  and  thought,  search- 
 portion      jj-jg  Q^^^  r^]]^  deep  things,  falls  away  from  Unity,  and  incurs 
 God^s   manifold  judgment,   when    they  shall  be   enqaired 
 of  by  Christ  about  their  own  inventions : — by  Him  who 
 they  say  was  born  after  the  Pleroma  of  the  ^ons,  and 
 that  his  Emanation  took  place  after  diminution  or  decay, 
 and  that  the  cause  of  their  being  themselves  brought,  as 
 by  a  midwife,  into  the  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 
 
 II-  ix-       such  inventions  :  his  words  are.  For  he  is  hateful  to  me 
 312, 313.  . 
 
 even  as  the  gates  of  Hell,   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- 
 not  God*  tion   upou   earth  ?     And  how   shall   man  pass   into    God, 
 we  have    if  God  had  not  been  caused  to   pass  into   man°?      And 
 tion  how  shall  he  leave   his  birth,   w^hich  is    unto   death,  but 
 
 for  a  new  birth,  wondrously  and  unexpectedly  given  by 
 ^0T,7iew  God,  and  that  in  sign  of  salvation:  I  mean  the  bnth^ 
 regene-  which  is  of  the  Virgin  by  faith  ?  Or  what  adoption  will 
 rationem  ^^^j  reccivo  from  God,  so  long  as  they  abide  in  this 
 birth,  which  is  after  the  manner  of  man  in  this  Tvorld  ? 
 cf.  supra  And  how  had  He  more  than  Solomon,  and  more  than  Jo- 
 
 331 
 
 nah,  and  was  Lord  of  David,  being  of  the  same  substance 
 with  them  ?     And  how  obtained  He  the  victory  over  him 
 
 °  The  Greek  as  preserved  to  us  by  Dens  in  hominem  ?   The  Translator  gave 
 
 Theodoret,  is  %  ttoos  &vdpwTTos  x^P'h'^^i-  alternatively,  And  how  shall  man  find 
 
 els    &ehu,    el   fxT]    6    Qehs   ix^i^pvOv    els  room  in  God,  if  God  had  not  made  room 
 
 6.vQpunrov ;  the  Latin  version,  Et  quern-  for  himself  in  man  ?     E. 
 admodum  homo  transiet  in  Deum,  si  non 
 
The  Stronger  our  Madcr.     Schism  does  hut  harm,    407 
 
 wlio  was  strong  ■  against  men, — liim  who  not  only  over- S.  Matth. 
 came  man,  but  also  kept  him  under  liis  power, — and  liow  '^'  ' 
 did  He  conquer  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  excellent,  than  that  man  who 
 was  made  in  the  likeness  of  God,  besides  the  Son  of 
 God,  in  whose  likeness  man  was  created  ?  and  therefore 
 in  the  end  Pie  Himself  declared  the  resemblance ;  the 
 Son  of  God  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,  ^ot  True, 
 w^hen  their  Master  was    unreal  ?     Or  how  can  they  have  ^^^  ^^^^ 
 
 •^     ^  goes 
 
 from  Him  any  thing  to  be  depended  on,  if  He  was  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     §  6. 
 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^     §  7. 
 as  void  of  the  Love  of  God,  and  seeking  their  own  pro-  Schism's 
 
 XclXSc  clllll 
 
 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-  ib.  xxiii. 
 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  will  judge  also  all  those  who  are  outside  of  To  True 
 
408     Faith  sure.     Churcli  has  hiowledgej  Bible,  MartyrSj 
 
 Book  4.  the  Trutli_,  i.  e.;,  outside  of  tlie  Cliurcli.     But  lie  himself 
 comVlete^  will  be  judged  of  no  man.     For  to  him  all  is  consistent : 
 whole       jjj  Qj^Q  Qq^  Almighty^  of  whom   are  all  things,  his   faith 
 is  entire;  and  in  the  Son  of  God,  Jesus  Christ  our  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  vouchsafes  the  knowledge 
 of  the  Truth;  Who  in  every  generation,  according  to  the 
 Father^s  will,  displays  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  world, 
 Succes.     and  the  mark  of  Christ^s  Body  in  the    several  successions 
 Apostles  of  the  Bishops,  to   whom   they  committed   that    Church, 
 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- 
 Love        nent   gift   of  Love,    which  is  more  precious  than   know- 
 ^  "^^  ^     ledge,  and  more  glorious  than  prophecy,  and  more  exalt- 
 ed than  all  other  gifts. 
 §  9.  Wherefore  the  Church  in  every  place,  by  reason  of  the 
 
 dom^the    ^^^^  which  shc  hath  toward  God,  is  at  all  times  sending 
 
 fruit  of     forward  a  multitude  of  martyrs  to  the  Father;   while  all 
 Love  "^  ' 
 
 the  rest  on  the  other  hand  are   so  far  from  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  all  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's  members;  prophecies  diverse.  409 
 
 — this   tlie  Cliurcli   alone  purely    sustains,   (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.  xix. 
 persecution,   according   to  the  Lord's  saying.  For  so  per-  s.Matth. 
 scented   they  the  Frophets  ivhich  ivere  before  you  :  implying  ^' 
 that  although  the  manner  be  new,  yet  it  is  the  same  Spi- 
 rit resting  upon  her,  and  suffering  persecution  from  those 
 who  receive  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  Prophets 
 things  in  themselves,   for  the  love  of  God,   and  for  His  different 
 Word's   sake.      That   is,  being   themselves    also  members  If*^^ 
 of   Christ,   each   one    of  them  according   to  the   kind   of  and  told 
 member  that  he  was,  exhibited  a  corresponding  mode  of  cording 
 prophecy:  they  all,  many  as  they  were,  shadowing  out  One  saw  ^^ 
 beforehand,  and  announcing  matters  which  relate  to  One. 
 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    §  11. 
 glorious  abode  on  the  Eight  Hand  of  the  Father;  others 
 saw  Him  coming  in  the  clouds,  as  the  Son  of  man,  and 
 saying    of    Him,    They    shall    see    Him    Wliom ,  they    have  Zech.  xii. 
 pierced,  gave  signification  of  His  coming,  concerning  which 
 He  saith  Himself,    When  the  Son  of  man  cometh,   thinlc-  S.Lu^e 
 est  thou  lie  will  find  faith  on  the  earth  ?     Of  which  Paul 
 also  saith.  If  hoiuever  it  is  just  ivith   God,   to  recompense  2  Tiiess. 
 tribulation  to  them  luhich  trouble  you,  and  to  you  ivho  are 
 troubled,  rest  ivith  us,  in  the  revelation  of  the  Lord  Jesus 
 
410 
 
 ClLvid,  our  Jiuhje,  the  Fair,  One  with  us,  our  God, 
 
 Book  4.  from  Heaven  with  the  Angels  of  His  mighty  and  in  a  flame 
 of  Fire. 
 
 Others  again  speaking  of  Him  as  a  Judge,,  and  of  tlie 
 Mai. iv.  day  of  tlie  Lord  as  of  a  burning  oven; — Who  gathereth 
 s.'Matth.  the  ivheat  into  garners,  hut  the  chaff  He  will  hum  ivith 
 fire  unquenchable ; — threatened  such  as  were  unbelieving  : 
 Tb.  XXV.  <^f  whom  the  Lord  also  saith  Himself,  Depart  from  Me,  ye 
 ^^-  cursed,  into  the  everlasting  fire,  ivhich  My  Father  hath  pre- 
 
 pared for  the  Devil  and  his  angels.    And  the  Apostle  too  in 
 
 2  Thess.   li^Q  manner  saith,   Wlw  shall  he  punished  ivith  destruction 
 1. 9, 10.  -^ 
 
 for  ever  from  the  face  of  the  Lord,  and  the  glory  of  His  pow- 
 er, when  He  shall  have  come  to  he  glorified  in  His  Saints, 
 and  to  become  admirable  to  those  ivho  believe  in  Him. 
 Ps.xlv.2.      And  those  who  say,  He  is   beautiful  in  form  before  the 
 lb.  7.       children  of  men,  and,    God  hath  anointed   Thee,  even   Thy 
 lb.  3, 4.     God,  ivith  the  oil  of  gladness  above  Thy  felloivs  ;  and,  Gird 
 Thee  with  Thy  sivord  upon  Thy  thigh,  0  Thou  most  migh- 
 ty :  in  Thy  fairness  and  in  Thy  beauty  do  Thou  both  press 
 on,  and  ride  prosperously,  and  reign,  for  truth's  sahe,  and 
 meehiess  and  righteousness  :  and  all  other  such  things  as 
 are  said  concerning  Him  : — signified  that  beauty  of  His, 
 and  grace,  which  is  in  His  Kingdom,  and   His  joy  most 
 dazzling,  and  most  eminent  above  all   that  are  governed 
 by  Him :   to  make  the  Hearers  desire  to  be  there  found, 
 doing  what  pleases  God. 
 Jer.  xvii.       They   again   who    say.    He    is    a    Man,    and   who   shall 
 Isa.  viii".   hioiu   Him  ?     and,   I  came  unto    the   Prophetess,   and   she 
 li).  ix.      ^<^^*^  ^  Son,  and  His  name  is  called    Wonderful,  Counsel- 
 ^'  lory  The  Mighty  God;  and  who  announce  Emmanuel  born 
 
 of  a  Virgin ;  they  were  signifying  the  union  of  the  Word 
 of  God  with  His  creature  :  how  that  the  AYord  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  °. 
 
 °  They  a^ain  who  say — camiot  he  de-     verus   in    the    oft    quoted   Syriac  Ms. 
 dared.     These  words  are  cited  by  Se-     add.  12157  (Mr.  Harvey,  ii.  446).  E. 
 
from  Judcij  our  TJiAiflerj  the  Lowly.  411 
 
 a 
 
 And  those  wlio  say,  The  Lord  spahe  in  8ion,  and  uttered  Joel  iii. 
 His  voice  from  Jerusalem,  and,  LiJeivry  is   God  hnoivn :  \,h.. 
 ' — tliey  who   said,  In  Judea,  were   signifying   His  advent.  \^'  ^^^'''^' 
 Those   again   who    say    that    God   comes  from   the    South,  Hah.  iii. 
 and  from  the  shady   and    thick   mountain,  were  speaking 
 of  His   coming   from  Bethlehem,    (as   we  have   shewn  in 
 the  Book  before  this)  :  whence  also  He  comes.  Who  rules 
 and  feeds   the  people  of  His  Father. 
 
 Those   again   who    say   that    at   His    coming   the    lame  Isa. 
 man  shall    leap    as    a    hart,   and   the  tongue    of  the   dumb 
 shall   he  iilain,  and  the  eyes  of  the  blind  shall   be   opened,  lb.  5. 
 and   the    ears    of  the    deaf  shall    hear,   and    the    dissolved  lb.  3. 
 hands,  and  the  feeble  knees   shall  be  strengthened :  and. 
 The  dead  who  are  in  the  tomb  shall  rise  again:  and.  Him-  lb.  xxvi. 
 self  shall  take  our  infirmities,  and  bear  our  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    an  Zech.  ix. 
 Ass's  colt,  how  that  He  should  come  to  Jerusalem ;  offer- 
 ing His    bach  to    the  stripes,  and   His  jaws   to  the   palms  Isa.  1. 6. 
 of  the   hands — how    that    He   is    led    as    a   sheep    to    the  lb.  liii.  7. 
 slaughter,  and  hath  vinegar  and  gall  given  Him  to  drink,  ^^-  ^^i^- 
 and  is    forsaken  by  His   friends,  and   by  those   who    are  Ps. 
 
 .  Ixxxviii. 
 
 nearest,    and    that,   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  cast  upon  His  clothing,  and  that  He  is  Ps.  xxii. 
 brought  down  into  the  dust  of  death ;  and  all  such  things,  ib'.  15. 
 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  hath  remembered 
 His  that  be  dead,  ivho  slumbered  before  Him  in  the  clay 
 earth,  and  He  went  doivn  to  them,  to  raise  them  up  and 
 save  thein. 
 
 But  those  who  said,  Li  that  day,  saith  the  Lord,  shall  Amos 
 the  sun  set  at  noonday,   and  there  shall  be   darkness    over  lo. 
 the  earth  in   the  day  of  light,  and  I  will  turn  your  feast 
 
412   Our  Master's  sleep^  and  Sitting  at  the  Right  Hand  : 
 
 Book 4.  daijs  into  mourning,  and  all  your  songs  into  lamentation; 
 evidently  announced   tliat    sunset^   wliich    ensued   on   His 
 crucifixion  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  Gen- 
 tiles.    Yet  more  manifestly,  again,  doth  Jeremias  also  sig- 
 qYx^y*    ■'^^fy  ^^^  same,  thus  speaking :  She  ivlio  travaileth  is  made 
 void,  her  soul  was  weary  :  her  sun  hath  set  ivhile  it  is  yet 
 noon,  she  luas  confounded,  and  hath  suffered  rejjroach :  the 
 rest  of  them  will  I  give  to  the  sword  in  the  sight  of  their 
 enemies. 
 §  13.       And  those  who  said    that  He  slumbered  and    slept  and 
 Ps.  111.  5.  ^QgQ  r^^p   again,  for  the  Lordj  sustained  Him  :    bidding  also 
 Ps.xxiv.  the   princes    of  the    Heavens  to    open   the    eternal   gates, 
 that   the    King   of   Glory  may   enter : — these   were  heralds 
 of  His  Resurrection  from  the   dead  through  the  Father, 
 Ps.  xix.    9,nd  of  His  reception  into   Heaven.      And  in  saying.  His 
 ^'  going  forth  is  from  the  highest  Heaven  ;    and  His  running 
 
 about  unto  the  height  of  Heaven,  and  there  is  none  who 
 hideth  himself  from  the  heat  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 
 Ps.  xcix.  who  said,  The  Lord  hath  reigned,  let  the  people  be  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  eai'th  being  shaken, 
 2  Thess.    when   He    cometh  from   Heaven   ivith   the   Angels  of  His 
 S^'katth  '^^9^^^  J  ^s  He  saith  Himself,  There  shall  be  a  great  earth- 
 "^f^l'  ^^'   quake,  such  as  ivas  not  from  the    beginning.     And  again, 
 Isa.  1. 8.   in  that  He  saith.   Whoso  is  judged,  let  him  stand  against 
 Me :  and  whoso  is  justified,   let   him  draiu  near   the   Child 
 lb.  9.       ^f  ^'^^^  '  ^^^f   ^^oe  unto  you,  for  ye  all  shall  ivax  old  as 
 Ib.ii.  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  ivorlc  of  One  H.  Trluitij.  413 
 
 in  the  highest : — the  meaning  is  tliat  after  His  Passion, 
 God  shall  put  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  unto  Him. 
 
 And  they  who  say  that  God  will  appoint  unto  men  a    §  14. 
 new  Testament,  not  as  He  appointed  unto  our  Fathers  31^*  ^^^^* 
 in  Horeb :    and   that    He    ffiveth   men   a   new   heart   and  ^^^K-  ^^ 
 
 '  o  xxxvi.  26. 
 
 a  new  spirit ;  and  again.  And  see  that  ye  make  no  ac-  Isa.  xliii. 
 count  of  the  old  things  :  behold,  I  make  new  things,  which 
 shall  now  spring  up,  that  ye  may  know  them,  and  I  ivill 
 make  a  luay  in  the  desert,  and  rivers  in  the  dry  land,  to  give 
 drink  to  a  chosen  race.  My  people  whom  I  have  ivon,  that 
 they  may  declare  Mine  excellencies ;  they  were  evidently 
 setting  forth  the  liberty  of  the  New  Testament,  and  the  S.  Matth. 
 new  \vine,  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  God. 
 
 And  all  the  rest  which  the  Prophets,  as  we  have  §  13. 
 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  God :  and  always  acknowledging  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  Who 
 made   them,    and    by  their   views    blaspheme    Him   Who 
 
 P  characterem.     The  Translator  gives    the  alternative,  mark.   E. 
 
414  CiiRiST  our  King  hroiifilit  us  JJis  own  Self  : 
 
 Book  4.  uourislies  them, — heap  up  a  most  righteous  judgment 
 agaiust  themselves. 
 
 1  Cor.  ii.  This  man  then  searches  out  all,  but  is  himself  searched 
 out  of  no  man;  neither  speaking  evil  of  his  Father,  nor 
 making  His  arrangements  void,  nor  accusing  Fathers,  nor 
 dishonouring  Prophets,  either  by  saying  that  they  are 
 of  another  God,  or  that  there  have  been  prophecies  over 
 and  over  of  this  and  that  material. 
 
 Chap.        But   we   will    say   in   reply    to   all    Heretics,    and    first 
 XXXIV.  .  . 
 
 — ^ — *  to  those  who  are  on  Marcion^s  side,  and  to  such  as  re- 
 semble them  in  saying  that  the  Prophets  are  of  another 
 God :  Read  more  carefully  the  Gospel  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 
 Coming  had  been  foretold :  this  being  the  very  thing  announc- 
 uriiun-  ^^j  ^^^^  ^  ^^^  state  should  come,  to  renew  and  quicken 
 self— and  jjian.     For   the    Kinof's   advent   is   indeed    announced   by 
 
 joy  "  .  .  " 
 
 the  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  from  Him;  it 
 will  be  no  longer  asked,  '^  What  the  new  King  ^  brought 
 with  Him,  more  than  those  who  foretold  His  coming ; '' 
 — at  least  among  those  who  have  understanding.  For 
 He   brought   Himself,    and   bestowed   on   men    the    good 
 
 1 S.  Pet.  thinars  which  were  foretold,  which  the  Ano^els  were  de- 
 i.  12.  .  .  . 
 
 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 
 
 S.  Mauh.  ^YQj-^g      Wherefore  He  said,  Tldnh  not    that   I  am   come 
 V.  17, 18.  ' 
 
 ^  or,    as    one    Ms.,    whot    new    the     King  ^c,    E. 
 
in  Him  alone  the  old  propJiecies  ful filled.  415 
 
 to    destroy   the  Law   or  the  Projjhets  :   I  came  not   to   des- 
 troy  hut  to  fulfil.     For  verily  I  say  unto  you,  Till  Hea- 
 ven and  Earth  pass,  one  jot  or   one  tittle  shall  not  pass 
 from   the   Law    and   the    Prophets,   until    all    he  fulfilled. 
 For  Himself  at  His    coming   fulfilled  all,  and  yet  fulfils 
 in  the   Cliurcli  unto  the    end   the   New    Testament  fore- 
 told  by  the  Law.      As   Paul  also  His   Apostle   saith   in 
 the    Epistle    to   the    Eomans,   But    now    the    Righteousness  T^om.  iil. 
 of  God  ivithout  the  Law  is  made  manifest,  heing  ivitnessed 
 hy  the  Laiv  and  the  Prophets  :   For  the  Just  shall  live   hy  lb.  i.  17. 
 faith.     But  this  point,  that  the  Just   shall  live  by  faith,  Hab.  ii. 
 had  been  foretold  by  the  Prophets. 
 
 But  whence  could  the  Prophets  foretell  the  Coming  ^  3^ 
 of  the  King,  and  preach  before  the  good  news  of  the 
 liberty  which  He  was  giving,  and  announce  all  Christ's 
 doings,  both  His  discourse,  and  His  works,  and  His  Pas- 
 sion— and  predict  the  New  Testament;  if  they  received 
 prophetical  inspiration  from  another  God :  being,  as  you 
 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- 
 cients,   nor   was   the   vail   of    the    Temple    rent,   nor   did 
 
416      Ne.iv  Temjjle  not  N.  T.     New  Law  the  Word. 
 
 Book  4.  the  eartli  quake,  nor  were  the  rocks  cleft,  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  up  was  the  Heaven  opened,  nor  did 
 Gentiles  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  "\¥hom  met  all  the  signs  foretold,  were  the  Prophets 
 speaking. 
 §  4.  But  if  any  one,  pleading  for  the  Jews,  should  say 
 of  the  raising  of  the  Temple,  which  took  place  under 
 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 ;  rather  the  law  which  was  given  by  Moses  was 
 their  rule  until  the  coming  of  the  Lord :  but  from  the 
 coming  of  the  Lord  there  went  forth  into  the  whole 
 Earth  the  New  Testament,  reconciling  men  unto  peace, 
 and  the  Law  which  gives  life, 
 isa.  ii.  For  out  of  Sion  shall  go  forth  the  Laiv,  and  the  Word 
 
 '    '        of  the  Lord  from   Jerusalem,  and  shall  rebuke   much  ^eo- 
 ple :    and  they   shall   break   their  swords  into  ploughshares 
 and   their   spears   into   pruning -hooks,    and   they    shall   no 
 tnore   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 
 share  and  ^^^^  ^^^  from  Jerusalem,  being  proclaimed  in  the  whole 
 sickle       Earth,  wrought  a  change  to  such  an  extent,  that  swords 
 Chkist's  and  war-spears  were   thereby  forged  into  plough-shares, 
 from  the    and  Converted  into  pruning-hooks, — into  instruments    of 
 reatiou   ^q^^^q^  given  for  reaping  corn : — and  now  they  know  not 
 
 s.  Matth,  how  to  fight,  but  when  smitten  ofi'er  also  the  other  cheek  : — 
 V.  3y.  ° 
 
Plough f  creation  of  man,  slclde,  his  IngatlLering.     417 
 
 not  of  some  otlier  did  the  Prophets  so  speak^  but  of  Him 
 wlio  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  pruning  hook  ^,  i.  e.,  the  first  sowing  of  man,  s  or, 
 his  formation  in  Adam;  and  the  gathered  fruitful  cropya^^.. ' 
 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 
 united  to  the  Flesh,  and  formed  in  meet  shape  ^^  He  clear- 
 ed the  over-grown  earth : — so  in  the  beginning  He  typi- 
 fied the  hook  by  Abel,  signifying  how  the  righteous  kind 
 should  be  gathered  from  among  men.  For  see,  He  saith,  Isa.  Ivii. 
 how  the  righteous  perisheth,  and  no  man  loolceth  on;  and 
 just  men  are  taJcen  aiuay,  and  no  man  receiveth  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  Grod,  our  Lord  of  another,  the  Father,  considerations 
 of  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  oar   power   restrain  them   from 
 
 r  haUtu  tali  confixiis.  Mr.  Harvey  reaping)  hook  or  sickle  have  a  special 
 (ii.  272)  would  read  hahitii  taleis  con-  reference  to  our  Lord  :  the  first  crea- 
 fixus,  and  taking  talea  to  be  a  peg,  un-  tion  of  man  being  a  ploughing,  the  falx 
 derstand  the  words  of  the  Plough,  and  or  sickle  belonging  to  the  time  when 
 translate  and  i7i  its  mechanism  fixed  with  He  shall  gather  us  into  His  garner  at 
 pins,  with,  a  reference  to  the  Nails  of  the  End ;  He  also  joined  the  beginning 
 the  Cross.  But  S.  Irenseus  would  seem  to  the  end,  typifying  the  sickle  by  Abel 
 to  be  not  so  much  alluding  to  this  as  when  He  gathered  him  into  His  Gar- 
 to  the  whole  Economy  with  Flesh,  wood  ner,  exhibiting  again  the  plough  in  His 
 joined  with  iron,  the  strong  Word  uni-  own  sojourn  on  earth,  in  that  by  dwell- 
 ted  to  the  Flesh,  the  infirmity  of  our  ing  God  with  us.  He  purged  His  over- 
 human  nature  to  the  Might  of  God-  grown  earth,  and  anew  prepared  it  to 
 head,   the  means  by  which  He  decreed  bear  an  Harvest. 
 
 Himself  to  purge  Earth,  which  is  His.         In  another  passage  (Book  v.  chap.  17 
 
 One  might  then  perhaps  render,  united  §  4)  the  Word  is  again  compared  to  iron, 
 
 to  the  Flesh  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  different.    E. 
 
 E  e 
 
418  Old  and  New  Testament  in  harmony ; 
 
 Book  4.  their  great  blasplieray^  and  senseless  fabrication  of  many 
 
 gods. 
 ^^^p.        Again,  in  reply  to  tlie  Valentinians  and  the  other  Gnos- 
 ~~^~l^  tics  falsely  so  called,  who  say  sometimes,  that  certain  of 
 the  statements  of  Scripture  are  uttered  from  the  Highest 
 place,  because  of  the  seed  which  is  from  thence;    some- 
 times again  from  the  middle  space,  because  of  the  bold 
 mother  Prunica;  many  again  from  the  Maker  of  the  world, 
 by  whom  also  the  Prophets  were  sent : — we  say  that  it 
 is  very  irrational  to  reduce  the  Father  of  all  to  so  great 
 poverty,  as  though  He  had  not  instruments  of  His  own, 
 whereby  the  things  in  the  Pleroma  might  be   set  forth 
 in  their  genuineness.     For  whom   did  He  fear,  that  He 
 should  not  peculiarly  and  distinctly  make  known  His  own 
 will,  freely  and  without  admixture  of  that  spirit,  who  has 
 his  beginning  in  decay  and  ignorance  ?    Was  He  afraid 
 lest  very  many  should  be   saved,  as  more  came  to  hear 
 uncorruptly  all  parts  of  the  truth  ?    Or  again  had  He  no 
 power  in  His  own  person  to  provide  for  Himself  such  as 
 should  announce  the  coming  of  the  Saviour  ? 
 §  2.         Whereas  if  the  Saviour  on  His  coming  hither  sent  His 
 Apostles  into  the   world,  purely   setting   forth   His   Ad- 
 vent, and  teaching  the  Father's  will,  in  nothing  partak- 
 ing of  the   doctrine    either   of   Gentiles    or   Jews;    much 
 more,    while    He   was    in   the    Pleroma,    would   He   have 
 marked    out   preachers  of  His    own,  announcing   His   fu- 
 ture coming  into  this  world,  having  nought  to  do  with 
 those  Prophecies  which  are  of  the  Demiurge.     If  on  the 
 other  hand,  when  He  was  within  the  Pleroma,   He  em- 
 ployed the   Prophets   who  belonged  to  the  Law,  and  by 
 them  revealed  the  things  which  belong  to  Himself :  much 
 more,  after  He  had  come  hither,  would  He  have  employed 
 the  same  Teachers,  and  by  them  declared  the  Gospel  to 
 us.     Here  then  they  must  needs  affirm,  that    the  Truth 
 was  not  announced  by  Peter  and  Paul  and  the  other  Apos- 
 tles, but  by  the  Scribes  and  Pharisees  and  the  rest,  by 
 whom  the  Law  was  set  forth.     But  if  at  His  coming  He 
 sent  forth  His  own  proper  Apostles,  in  the  Spirit  of  Truth, 
 
not  a  patchworJc,  419 
 
 and  not  in  tlie  spirit  of  Error,  this  very  same  thing  He 
 did  also  in  the  Prophets ;  for  the  Word  of  God  is  always 
 the  very  same.  And  if  there  was  really  a  spirit  from  the 
 highest  place,  according  to  their  rule; — a  spirit  of  light, 
 and  a  spirit  of  truth,  and  a  spirit  of  perfection,  and  a 
 spirit  of  knowledge : — but  he  who  was  of  the  Demiurge 
 was  a  spirit  of  ignorance,  and  decay,  and  error,  and  the 
 offspring  of  a  shadow^;  how  could  there  be  in  one  and 
 the  same,  perfection  and  decay,  knowledge  and  ignor- 
 ance, error  and  truth,  light  and  darkness?  But  if  in  the 
 Prophets  these  things  could  not  be  so,  rather  they  from 
 one  God  made  proclamation  of  the  word  of  the  Lord,  and 
 announced  the  coming  of  His  Son :  much  less  would  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  have  glorified, 
 now  the  maker  of  the  world,  now  again  the  Father  who 
 is  above  him ;  as  He  saith  Himself :  No  man  lettetli  a  S.  Luke 
 Ijiece  of  a  new  garment  into  an  old  one,  nor  do  they  put  lb.  3*7. 
 7ieiu  wine  into  old  bottles.  Therefore  let  these  also  either 
 in  every  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  is 
 not  put  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,  when  she 
 produced  the  aforesaid  offspring,  was  outside  of  the  Ple- 
 roma j  and  all  that  is  so,  they  say,  is  without  knowledge : 
 i.  e.,  it  is  Ignorance.  How  then  could  that  offspring, 
 which  from  its  conception  was  ignorance,  proclaim  know- 
 ledge ?  Or  how  did  that  Mother  know  the  mysteries  which 
 appertained  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. 
 
 Ee  2 
 
420  Want  of  sequence.     Their  interpretations 
 
 Book  4.  structed  and   shaped^    and   forbidden  by   Horus   to  enter 
 in ;    and  even  to  tlie  end  abiding  without  tbe  Pleroma, 
 i.  e._,  without  knowledge?     And  again,  wliereas  tliey  say 
 cf.  supra  that  our  Lord^s  Passion  is  a  figure  of  the  "  Extension " 
 276,  278.   of  the  Christ  who  is  above,  whereby,  being  "  extended " 
 upon  Horus,  He  formed  their  Mother:   in  the  other  cir- 
 cumstances they  are  refuted,  not  having  anything  to  shew 
 which  answers  to   the  type.     For  where  in  those  upper 
 regions  had  Christ  gall  and  vinegar  given  Him  to  drink  ? 
 or  where  were  His  garments  divided  ?   or  where  was  He 
 pierced,    so   that   there   came   out   blood   and   water  ?    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  ? 
 §  4.         And  over  and    above    all    this;    when    they  are  confu- 
 ^nnot      ^^  ^^  *"^^  relation  given  in  Scripture  of  the  coming  of 
 agree  in     Christ,  they  affirm  that  certain  things  indeed  are  uttered 
 terpreta-   from  the  highest  place;  but   what  they  are,   they  by  no 
 means  agree,  but  answer  variously  on  the  same  subjects. 
 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  -^ons,  who  are 
 in  the  Pleroma,  and  others  of  Christ,  and  another  of  the 
 Saviour.    Then  some  one  more  clever  than  the  former  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  sets  forth  the  Mother 
 who  is  without  the  Pleroma ;  and  a  fourth  will  assert  that 
 it  is  the  God  who  made  the  world. 
 They      .^     So  many  diversities  are  there  amongst  them  concerning 
 but  they  '  One  and  the  same  thing,  maintaining  as  they  do  different 
 
manifold  as  themselves.     Parable  of  Vineyard.      421 
 
 meanings  for  tlie  same  Scriptures  :  and  at  tlie  reading  of  cannot 
 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,  but  that  all  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  Sige  who  is  above  should  be  delineated  by  the 
 Silence  which  is  among  them.  And  so  they  go  their 
 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  tju  they 
 their  not  having  the  same  thoughts  about  the  same  sub-  ^^^^^ 
 jects.     But   we,  following  as  our  teacher  One  only,   and  refute 
 Him  the  only  true  God,  and  having  His  sayings  for  the  selves 
 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.  xxi.  43. 
 
 For  which  of  them  does  not  the  Lord  refute,  to  the  ^^t\ 
 effect  that  neither  do   the  Prophets    speak  as  prompted  ^r  j    - 
 by  any  other  than  His  Father ;  nor  are  they  of  different  Parable 
 substances,  but  of  one  and  the  same  Father ;  nor  did  any  Vineyard 
 other  make  the  things  which  are  in  this  world,  but  His  SJ  derail 
 Father,  in    that  He  teaches.  There    ivas  a  certain  House-  ^_^<^^ 
 holder,  and  he  planted  a  vineyard,  and  put  a  hedge  about 
 it  J  and  dug  a  winepress  in  it,  and  built  a  toiver,  and  let 
 it  out  to   husbandmen,   and   ivent    abroad.     But   when    the 
 time   of  fruits    had   draiun   near,    he   sent   his   servants    to 
 the  husbandmen,   to   receive    of  his  fruits.     And   the    hus- 
 bandmen took   his  sei-vants,   and  beat  one,  and  stoned  an^ 
 
422  Parable  of  Vineyard  explained : 
 
 Book  4.  other,  and  hilled  another.  Again  he  sent  other  servants 
 more  than  the  first;  and  they  did  unto  them  likewise. 
 But  last  of  all  he  sent  unto  them  his  only  son,  saying, 
 It  may  he  they  ivill  reverence  my  son.  But  ivhen  the 
 husbandmen  saw  the  son,  they  said  among  themselves,  This 
 is  the  heir :  come  let  us  hill  him,  and  we  shall  have 
 his  inheritance.  And  they  tooh  him,  and  cast  him  out  of 
 the  vineyard,  and  slew  him.  When  therefore  the  Lord  of 
 the  vineyard  shall  come,  ivhat  shall  He  do  to  those  hus- 
 bandmen? And  they  said  unto  Him,  Those  evil  ones  he 
 shall  evilly  destroy,  and  let  out  his  vineyard  to  other  hus- 
 bandmen, who  ivill  render  to  him  the  fruits  in  their  sea- 
 sons. Again  the  Lord  saith.  Have  ye  never  read,  The  stone 
 ivhich  the  builders  rejected,  the  same  is  made  the  head 
 of  the  corner  ?  By  the  Lord  it  is  made,  and  is  mar- 
 vellous in  our  eyes.  Wherefore  I  say  unto  you,  that  the 
 Kingdom  of  God  shall  be  tahen  from  you,  and  shall  be 
 given  to  a  nation  bearing   the  fruits  thereof. 
 
 Here  He  plainly  points  out  to  His  Disciples  tliat  tliere 
 is  one  only  and  the  same  Householder^  i.  e.,  One  God  the 
 Father,  Who  by  Himself  doth  all :  but  different  husband- 
 men;— some  abusive,  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,  at  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-  ^,^^^'  ereign  authority,  used  to  say.  But  I  say  unto  you ;  the 
 servants  as  coming  from  their  Lord  spoke  servilely,  and 
 therefore  their  saying  was.  Thus  saith  the  Lord. 
 §  2.  Whom  therefore  they  used  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  slaves,  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  tJie  Son  :  others  in  their  room.  423 
 
 the  choice   of  our  Fathers :   but  to  the  Husbandmen  He 
 delivered  it  by  the  giving    of  the    Law    through  Moses : 
 again  He  put  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^  and  after  the  re- 
 moval others  again^  more  than  the  first,  seeking  fruit,  and 
 saying  to   them.  Cleanse   your  ways   and   your  manners ;  jer.  vii. 
 judge  righteous  judgment,  and  use  jpity  and  mercy,  every  one  ^ech.  vii. 
 to  his  brother :  to  the  widow,  the  orphan,  the  stranger  and  the  ^'  ^^* 
 l^oor  practise  no  oppression,  and  remember  not  each  one  of 
 you  in  your  hearts  his  brother's  wickedness,  and  love  no  false  lb.  viii. 
 oath.     Wash  ye,  be  clean,  taJce  away  wickednesses  out  of  your  j^^  j 
 hearts,  learn  to  do  well,  seek  judgment,  protect   him  that  16—18. 
 suffer eth  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  lips  that  they  Ps.  _ 
 speak  no   guile.     Turn  aside  from  evil  and  do  good;  see^  13, 14'. 
 peace  and  ensue  it.     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  fruits  in  their  seasons ;  the  tower  of 
 His  Choice  being  everywhere  exalted  and  beautiful.  For 
 everywhere  is  the  Church  glorious,  and  everywhere  the 
 wine-press  dug  around  :  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  rejected  and  cast  away  the  nation  Jer.  vii. 
 
 29  30 
 ■which  doth  these  things  :  for  the  children  of  Judah  have  done     ' 
 
 evil  in  My  sight,  saith  the  Lord.     Jeremiah  in  like  manner 
 
424  One  God  wrought  all  and  will  judge. 
 
 Book  4.  again  :  I  have  set  over  you  ivatchers  ;  Hear  the  sound  of  the 
 Jer.  vi.      trunipet ;  and  they  said,  We  will  not  hear.     Therefore  have 
 the  Gentiles  heard,  and  those  who  feed  cattle  among  them. 
 
 It  is  therefore  one  and  the  same  God  tlie  Father,  who 
 
 planted  the  vineyard,  who  led  out  the  people,  who  sent 
 
 the   Prophets,    who    sent    His    own    Son,   who    gave   the 
 
 vineyard   to  other   husbandmen,   rendering  the  fruits   in 
 
 their  seasons. 
 
 «  3^         And  therefore  the  Lord  said  to  His   disciples,  provid- 
 
 S.  Luke    ino-  for  us  to  be  good  workmen,  Talze  heed  to  yourselves, 
 
 sr'cf^se  ^^^^  ivatch  always  at  all  times,  lest  at  any  time  your  hearts 
 
 he  over-charged  with  surfeiting  and  drunlxenness  and  worldly 
 
 cares,  and  that  day  come   suddenly  upon   you.     For  as  a 
 
 snare  shall  it  come  on  all  those  ivho  abide  on  the  face  of 
 
 lb.  xii.     the  ivhole  earth. — Let  your  loins  theri  he  girded  ahout,  and 
 
 35  36.  . 
 
 '     '      your  lights  burning,  and  ye  yourselves  like  unto  men  that 
 
 lb.  xvii.  wait  for  their  Lord. — For  as  it  ivas  in  the  days  of  Noe ; 
 k6— 30.  — ^j^^y  ^^^  ^^^  ^^^^  drink,  they  bought  and  sold,  they  mar- 
 ried and  were  given  in  marriage,  and  knew  not  until  Noe 
 entered  into  the  ark,  and  the  Flood  came  and  destroyed 
 them  all.  And  like  as  it  ivas  in  the  days  of  Lot;  they 
 ate  and  drank,  they  bought  and  sold,  they  planted  and 
 built,  tintil  Lot  ivent  forth  of  Sodom :  it  rained  fire  from 
 Heaven  and  destroyed  them  all  :  so  shall  it  be  also  in  the 
 S.  Matth.  coining  of  the  Son  of  Man. — Watch  therefore,  for  ye  know 
 not  in  what  day  your  Lord  will  come. 
 
 Thus  He  announces  one  and  the  same  Lord,  who  in 
 ISToaVs  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  Gomorrha 
 than  for  the  city  and  house  which  shall  not  have  re- 
 lb.  xi.  ceived  the  words  of  His  Apostles.  And  thou,  Carpernaum, 
 ^^'  ^'**  said  He,  shalt  thou  be  exalted  to  Heaven  ?  Nay,  thou  wilt 
 come  down  to  Hell.  For  if  in  Sodom  the  mighty  works 
 had  been  done,  ivhich  have  been  done  in  thee,  it  ivould  have 
 
One  Word  did  all.     The  more  7'erpdred   in  the  Doom.  425 
 
 contimied  even  to  this  day.  But  I  say  unto  you,  It  shall  he 
 more  tolerable  for  Sodom  in  the  day  of  judgment^  than  for 
 you. 
 
 Because  tlie  Word  of  God  is  always  one  and  the  same;     §  4. 
 ■ — to   sucL.  as   believe  Him   imparting  tlie   well  of  water  S.  John 
 unto  eternal  life^  but  drying  up  at  once  tbe  unfruitful  fig  s.Matth. 
 tree :  firsts  in  the  times  of  Noe,  bringing  in  the  floods  to  ^^^*  ^^' 
 extinguish  that  most  evil  race  of  the  men  at  that  time, 
 who    could   now  no   longer   bring   forth   fruit   unto  God, 
 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  God ;   for  all  to  know  that  every  ib.  iii. 
 tree   which   bringeth  not  forth  good  fruit  shall  be  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  doctrine. 
 
 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  Him  not  have  a  greater  punishment 
 in  the  judgment  ;  being  equally  just  over  all,  and  to 
 whom  He  gave,  from  them  intending  to  demand  more.  ^^• 
 And  it  was  more,  not  because  He  revealed  the  know-  xii.  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    by  J^^^^' 
 One  and  the  same  Father,  by  whom  also  our  Lord  was  g'^'^g 
 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  unto  a  King  making  s.  Matth. 
 a  7)iarriage  for  his  son,  and  sending  his  servants  to  sum-       '   * 
 mon  those  who  were  invited  to  the  marriage.      And  when 
 
426    TliG  King  invited  largely  to  His  Son's  Marriage 
 
 Book  4.  they  would  not  obey.  Again,  saitli  He,  he  sent  other  ser- 
 xxii.  '  'vcintSj  saying.  Tell  them  which  are  hidden.  Come,  I  have  pre- 
 ^^■^^*  pared  my  dinner,  my  oxen  and  all  my  fatlings  are  hilled,  and 
 all  things  are  ready  ;  come  to  the  marriage.  But  they  went 
 aiuay,  slighting  Him,  some  to  their  field,  and  some  to  their 
 merchandise  :  hut  the  rest  took  his  servants,  and  treated  some 
 spitefully,  and  slew  others.  But  the  King  when  he  heard, 
 was  angry  :  and  sending  his  armies,  he  destroyed  those  mur- 
 derers, and  set  on  fire  their  city,  and  said  to  his  servants. 
 The  wedding  indeed  is  ready,  hut  they  ivhich  were  hidden 
 were  not  worthy.  Go  ye  out  therefore  to  the  endings  of  the 
 ways,  and  as  many  as  ye  shall  find,  assemble  to  the  mar- 
 riage. And  his  servants  went  out  and  gathered  together  as 
 many  as  they  found,  hoth  good  and  had,  and  the  wedding 
 was  filled  with  guests.  But  the  King  coming  in  to  see  the 
 guests,  saw  there  a  man  not  having  a  luedding  garment,  and 
 saith  unto  him.  Friend,  how  camest  thou  hither,  not  having 
 a  wedding  garment  ?  But  he  heing  speechless,  the  King 
 said  to  the  servants.  Take  him  hy  the  feet  and  hands,  and 
 cast  him  into  the  darkness  ivhich  is  ivithout;  there  shall  he 
 weeping  and  gnashing  of  teeth.  For  many  are  called,  hut 
 ■    few  chosen. 
 
 For  by  these  words  also  of  His,  the  Lord  hath  plainly 
 declared  all ;  first,  how  that  there  is  one  only  King  and 
 Lord,  the  Father  of  all ;  of  Whom  also  He  said  before, 
 lb.  V.  35.  Neither  swear  thou  hy  Jerusalem,  for  it  is  the  city  of  the 
 great  King  :  Next,  how  that  from  the  beginning  He  pre- 
 pared a  marriage  for  His  Son,  and  because  of  His  immense 
 loving-kindness,  did  by  His  servants  call  the  former  set 
 to  the  wedding  banquet,  and  when  they  would  not  obey. 
 He  convoking  them  sent  again  other  servants ;  and  when 
 neither  so  did  they  obey  Him,  but  rather  stoned  to  death 
 the  messengers  of  their  calling  :  those  indeed  He  destroy- 
 ed, sending  His  armies,  and  burned  up  their  city ;  and  on 
 the  other  hand  from  all  the  ways,  i.  e.,  from  all  nations. 
 He  called  men  to  the  feast  of  His  Sony's  marriage ;  as 
 ^^*  r.  15.  ^^^^  -^^  saith  by  Jeremiah,  And  I  sent  to  you  My  servants 
 the  Frophets,  to  say.  Turn  ye  every  one  from  his  inost  evil 
 
 XXXV. 
 
of  old  and  now.     The  luedding-garment.  427 
 
 way,  and  amend  your  doings.    And  again  by  tlie  same,  And  lb.  vii. 
 I  sent  to  you,  saith  He,  all  My  servants  the  Projphets  dur-     ~ 
 ing  the  day  and  before  the  day  light,  and  they  obeyed  Me  not, 
 nor  inclined  their   ears.     And  thou  shall  say  to  them  this  lb.  28. 
 word:   As   to  this  Icind,   because    they  have  not  obeyed   the 
 Lord's   Voice,  nor  received  discipline,  Faith  hath  failed  out 
 of  their  mouth. 
 
 Tlie  Lord  therefore  wlio  called  us  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  ^ing  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  2  Cor.  v. 
 may  be  swallowed  up  of  immortality.     But  those  who  have 
 been  called  indeed  to  the  Supper  of  God,  and  because  of 
 their  evil  conversation  have  not  received  the  Holy  Ghost, 
 shall  be  cast.  He  saith,  into  outer  darJcness.     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  scorner. 
 
 Thus,  as  in  the  former  Testament  tvith  many  of  them  1  Cor.  x. 
 He  was  not  ivell  pleased,  so  also  here  it  is  many  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  gives 
 command  for  those  to  be  cast  into  outer  darkness,  who 
 have  not  the  wedding  garment.     But  it  is   one  and  the 
 
428  He  TGivanU  and  dooms.     All  His. 
 
 Book  4.  same  Lord,,  the  Father  of  our  Lord,  by  whom  also  the 
 Prophets  were  sent,  first  inviting  the  unworthy  because  of 
 His  unbounded  goodness,  and  afterwards  inspecting  those 
 who  were  invited,  to  see  whether  they  have  such  apparel 
 as  is  convenient  and  suitable  to  His  Son^s  marriage :  be- 
 cause nothing  unsuitable  nor  evil  pleases  Him.     As   the 
 
 S.  John  Lord  said  to  him  who  had  been  cured,  BeJiold,  tJiou  art 
 QTiade  whole  :  sin  no  more,  lest  a  worse  thing  liappeii  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 
 destroy ed,  those  murderers,  and  hiirned  up  their  city. 
 
 Now  he  saith,  ^'  His  army,^^  because  all  men  belong  to 
 
 Ps.  xxiv.  God.  For  the  Earth  is  the  Lord's,  and  the  fidness  thereof; 
 the  world,  and  all  that  dwell  therein.     And  therefore  Paul 
 
 Rom.xiii.  the  Apostle  in  his  Epistle  to  the  Romans  saith.  For  there 
 is  no  power  hut  of  God  and  those  which  exist  are  ordained  of 
 God.  He  therefore  who  resisteth  the  power,  resisteth  the  or- 
 dinance of  God;  and  they  that  resist  obtain  to  themselves 
 damnation.  For  rulers  are  not  a  terror  to  the  good  ivorTc, 
 hut  to  the  evil.  And  ivotddst  thou  not  fear  the  Poiver  ?  Bo 
 good,  and  thou  shalt  have  praise  thereof :  for  he  is  the  min- 
 ister of  God  to  thee  for  good.  But  if  thou  have  done  evil,  he 
 afraid.  For  he  heareth  not  the  sivord  in  vain.  For  he  is  the 
 minister  of  God,  an  avenger  for  wrath  to  him  that  doeth  evil. 
 And  therefore  he  ye  subject,  not  only  for  wrath,  hut  also  for 
 conscience'  sahe.  For  therefore  also  do  ye  pay  taxes  :  for 
 they  are  God's  ministers,  luaiting  upon  this  very  thing. 
 
 And  thus  you  see  that  both  the  Lord  and  the  Apos- 
 tles announce  One  God  the  Father,  Him  Who  enacted  the 
 Law,  Who  sent  the  Prophets,  Who  made  all  things :  and 
 therefore   it   is    said.  Sending   His  armies,  because   every 
 
ParaUes  illustrating  the  unify  of  His  worJc.        429 
 
 man,  in  tliat  he  is  a  man,  is  His  handy  work,  tliougli  lie 
 know  not  liis  God.    For  to  all  He  givetk  their  being,  Who 
 causeth  His  Sun  to  arise  on  evil  and  good,  and  rainetli  o?iS.Matth. 
 just  and  unjust. 
 
 And  not  only  by  what  has  been  said,  but  also  by  the     §  7- 
 
 J       J  '  .     -I  1  •     ^-  Luke 
 
 parable  of  the  two  sons,  whereof  the  younger  wasted  his  xv.  ii 
 substance  in  luxury,  living  with  unchaste  persons,  hath  ^^^' 
 He  taught  us  of  one  and  the  same  Father,  who  to  his 
 elder  son  spares  not  even  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  God,  who  disposeth  all  things  :  and  in  like 
 manner  too  but  one   reward  :    for   they  all   receive  each  S.  Matth. 
 
 ,  .      ,  XX.  9,  10. 
 
 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  from  the  Lord  that  he  was  rather  xviii.  lo 
 justified,  not  for  worshipping  another  Father,  but  for  mak-  ^^*1* 
 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.  Matth. 
 who   are   sent   into   the  vineyard,  of  whom  the   one   con-  gqq'. 
 tradicted   his    father,    and  afterwards  repents,  at  a   time 
 when  his  penitence  did  him  no  good;   whereas  the  other 
 
430  Tlie  whole  dispensation  from  One  God. 
 
 Book  4.  engaged  himself  to  go^  at  once  promising  his  father,  but 
 
 Ps. cxvi.  went  not: — (because  every  man  is  a  liar;  and  to  will  in- 
 
 cf.Rom.  deed  lies   close  at  hand  to   us_,  but  it  finds  not  how  to 
 
 vu.  18.      perform) — I  say,  that  Parable  shews  that  there  is  but  one 
 
 and  the  self-same  Father.     So  also   does   the   Parable  of 
 
 ^.-..^^^^    the   Fig-tree;    concerning  which  the  Lord  saith,  Behold 
 
 now  three  years  I  come,  seeking  fruit  on  this  fig-tree,  and 
 
 find  not.     Thus  in  signifying  His  advent  by  the  Prophets, 
 
 by  whom  He  came  so  often  requiring   of  them  the  fruit 
 
 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 
 
 lb.  34,      spake  to  Jerusalem,  0  Jerusalem,  Jerusalem,  who  hillest  the 
 
 Prophets,  and   stonest  them   that  are  sent   unto   thee :   how 
 
 often   woidd   I  have   gathered    thy   children,    as  a  hen  her 
 
 chickens  under  her  wings,  and  thou  wouldest  not !     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  would  I  have  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  God  who  chose  both  the  Patriarchs 
 and  us, — visiting  them  at  all  times  by  His  Prophetic 
 Spirit,  us  who  have  been  convoked  from  all  quarters,  by 
 His  own  Coming, — ^besides  what  hath  been  said.  He  spake 
 S.  Matth.  as  follows,  according  to  truth :  Many  shall  come  from  the 
 12"'  '  East  and  West,  and  shall  sit  down  with  Abraham  and  Isaac 
 and  Jacob  in  the  Kingdom  of  Heaven :  but  the  children  of 
 the  Kingdom  shall  go  into  outer  darkness,  there  shall  be 
 iveeping  and  gnashing  of  teeth.  If  therefore  those  who 
 from  the  East  and  West  shall  believe  in  Him  by  the 
 preaching  of  the  Apostles  shall  sit  down  in  the  King- 
 dom of  Heaven,  sharing  in  the  banquet  with  them;  we 
 discern  herein  one  and  the  same  God,  Who  first  chose 
 the  Patriarchs,  then  visited  His  People,  and  afterwards 
 called  the  Gentiles. 
 
FTeewill :  Reward  and  Punishment.  431 
 
 And   in  tliat  He   saitli,   How   often   would   T  have   qa-    chap. 
 
 ■      XXXVII. 
 
 thered  thy  children  and  thou  woiddst  not:  He  declared  tlie^r  j~" 
 ancient  law  of  man^s  liberty:  how  tliat  God  made  Mm  free 
 from  tlie  beginning,  having  power  of  himself,  as  he  had  Man's 
 a  soul  of  his  own,  to  act  upon  God's  decree  voluntarily, 
 and  not  upon  compulsion  from  God.  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  gives 
 be  found  far  from  good,  and  will  receive  condign  punish-  Approval 
 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  God,  as  also  the  Apostle  Paul  testified  in  his  Epistle 
 to  the  Romans,  saying  thus :  Despisest  thou  the  riches  of  Rom.  ii. 
 His  goodness  and  forbearance  and  long-suffering,  not  know- 
 ing that  the  goodness  of  God  leadeth  thee  to  rejpentance  ? 
 But  after  thy  hardness  and  impenitent  heart  thou  treasurest 
 up  unto  thyself  wrath  in  the  day  of  ivrath  and  revelation 
 of  the  righteous  judgment  of  God. — But  glory  and  peace,  lb.  10. 
 saith  he,  to  every  one  that  worlceth  good.  God  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  born  bad  and  others  good,  nei-     §  2. 
 ther  are   these   praised   for  being  good,  since  they  were  f/ee?will, 
 
 framed   such  :    nor   the    others    blamed,    being   so   born,  no  blame, 
 ^  1      1  1     "^^  Praise 
 
 But   because  they  are  all  of  the  same  nature,  and  able 
 
 to  retain  and  do  what  is  good,  and  able  on  the  contrary 
 
432  God  counsels  to  do  rigid,  comjjels  not. 
 
 Book  4.  to  reject  it  and  do  it  not :  justly  even  among  men  wlio 
 are  well  governed^  and  mucti  more  witli  God_,  are  tlie  one 
 praised_,  and  meet  witness  borne  unto  tliem^  of  tlieir  gen- 
 eral choice  of  what  is  good^  and  perseverance  in  it;  the 
 others  blamed,  and  due  punishment  set  upon  them,  for  re- 
 jecting what  is  right  and  good.  And  therefore  the  Pro- 
 phets (as  we  have  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  light  shine  (such 
 
 S.  Matth.  was  His  expression)  hefore  men,  that  they  may  see  your  good 
 ivories,  and  glorify  your  Father  which  is  in  Heaven.     And, 
 S.  Luke    Tal:e  heed  to  yourselves  lest  haply  your  hearts  he  overcharg- 
 ^^^'     '     ed  luith  surfeiting  and  drunltenness  and  cares  of  this  life. 
 lb.  xii.     And,  Be  your  loins  girded  and  your  lights  burning,  and  ye 
 ^^^         yourselves  like  unto  men  that  wait  for  their  Lord,  when  he 
 shall  return  from  the  wedding,   that   when  he  conieth  and 
 hnocheth,  they  may  oj^en  unto  him.     Blessed  is  that  servant, 
 whom,  ivhen  his  Lord  cometh,  he  shall  find  so  doing.     And 
 lb.  47.      again.  The  slave  who  hioweth  his  Lord^s  will,  and  doeth  it 
 lb.  vi.      not,  shall  he  heaten  with  many  stripes.     And,  Why  say  ye  to 
 '   ..       Me,  Lord,  Lord,  and  do  not  the  things  which  I  say  ?     And 
 45, 46,      again.  But  if  the  slave  say  in  his  heart.  My  Lord  delayeth, 
 S."  Matth.  ci'nd  hegin  to  heat  his  fellow  servants,  and  to  eat  and  drinli 
 ^^^^'     '  and  he  drunken  :  his  Lord  shall  come  in  a  day  when  he  ex- 
 pecteth  not,  and  divide  him,  and  set  his  portion  ivith  the 
 hypocrites. 
 
 For   all   these  sayings   set  forth  the  free  will  of  man, 
 and  how  God  is  a  counsellor  to  us,  exhorting  us  to  sub- 
 mit to  Him,  and  turning  us  aside*  from  disobeying  Him, 
 but  not  using  any  compulsion. 
 §  4.  Since  even  with  regard  to   the  Gospel  itself,  if  a  man 
 
 t  airoTp^irouTos,  Latin  version,  aver-     native  rendering,  dissuading  us.    E. 
 tens.     The  Translator  gives  the  alter- 
 
WJdj  some  filings  not  expedient.    Man  free  to  believe.    433 
 
 be  unwilling  to  follow  it,  it  is   free    for  him,  tliougli  not 
 good.     For  disobedience  to  God  and  loss  of  what  is  good 
 is   indeed  in  a  man's  power,   but  it  brings  no   ordinary 
 harm  and  loss.     And  therefore  Paul  saith.  All  things  are  i  Cor. 
 ]ierniitted,  hut  all  things  are  not  expedient;   both  rehears- 
 ing man's  liberty,  by  reason  of  which  even  all  things  are  Man 
 permitted,   God    using  no   compulsion   towards    him,  and  to  do, 
 declaring  the  sense  of  the  phrase.  It  is  not  expedient,  that 
 we  may  not  abuse  our  liberty  for  a  cloah  of  malitiousness  :  18. 'Pet. 
 for  this  is  not  expedient.     And  again  he  saith,  Spealc  ye  Eph.* 
 the  truth  every  man  ivith  his  neighbour ;  And,  Let  no  evil  Yi,  29. 
 speech  come  out    of  your    mouth,  nor  filthiness,  nor  foolish  lb.  v.  4. 
 talking,  nor  buffoonery,   luhich  is   nothing    to    the  purpose : 
 but  rather  giving  of  thanks.     And,  For  ye  were  at  one  time  lb.  8. 
 darkness,  but  now  light  in  the  Lord  :    As  children  of  light 
 lualk  honestly ;   not  in  riotings  and  drunkennesses,  not  in  Rom- 
 chambering s   and  ivantonnesses,   not  in  strife   and  envying. 
 And  these  things  some  of  you  were,  but  ye  are  ivashed,  but  iCor. 
 ye  are  sanctified  in  the  name  of  our  Lord. 
 
 If  then  it  were  not  in  us  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 
 God,  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,  ^^iev^e 
 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.  All  things  are  possible  to  him  that  S.  Mark 
 believetli ;    and.  Go,  as  thou  hast    believed,  be  it  unto  thee.  s.Matth 
 And  all  such  places  shew  that  Man  is  in  his  own  power  '^"^^  ^^• 
 concerning   faith.     And   for   this    cause   he   that   believeth  s.  John 
 Him  hath  everlasting  life ;  but  he  that  believeth  not  the  Son  '"* 
 shall   not   see  life,   but   the   ivrath   of  God  shall  abide  on 
 
 Pf 
 
434        Tlie  purpose  and  glory  of  free-ivill,  the  Croiun 
 
 Book  4.  Mm.  On  tliis  principle  then  tlie  Lord,  at  once  declaring 
 His  own  goodness_,  and  implying  tliat  man  is  in  tlie  hand 
 of  his   own  will  and  his   own  power,  said   to  Jerusalem, 
 
 S.  Matth.  Sow  often  luould  I  have  gathered  thy  sons,  as  a  hen  her 
 
 37,  38.  chickens  under  her  ivings,  and  thou  woiddst  not  !  Wlierefore 
 your  house  shall  he  left  unto  you  desolate. 
 
 „,v  ^-         But  they  who  maintain  the   contrary,  brins^  in  a  Lord 
 
 The  con-        .  -^  .  ./  ^  o 
 
 sequence  Without  powcr,  as  if,  forsooth,  He  could  not  accomplish 
 contrary  what  He  would :  or  again,  as  though  He  discerned  not 
 were  true  ^j^^gg  ^]^q  \yj  mature  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  God  precious,  nor  good 
 greatly  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 
 lb.  XI.  12.  Heaven  was  subject  to  violence,  and  the  violent,  saith  He, 
 despoil  it;  i.  e.,  they  take  its  spoils,  who  watch  earnestly. 
 
gained  hy  strugglivg  and  hij  lieejnng  Love  of  Gob.    435 
 
 with  miglit  and  intense  struggling.  And  so  again  Paul 
 the  Apostle  saitli  to  the  Corinthians  :  Know  ye  not,  that  I  ^o^- 
 they  which  run  in  a  race,  run  all,  hut  one  receiveth  the  24—27. 
 Ijvize  ?  So  run  that  ye  may  obtain.  And  evei^y  one  ivho 
 striveth  for  the  mastery  is  temijerate  in  all  things :  they 
 indeed  to  receive  a  corruptible  crown,  but  we  an  i^icorrujM- 
 hle.  Now  I  so  run,  not  for  an  uncertainty;  so  I  fight,  not 
 as  beating  the  air ;  but  I  bntise  my  body,  and  bring  it 
 into  slavery,  lest  haply  preaching  to  others  I  myself  become 
 reprobate.  The  good  Champion,  you  see,  exhorts  us  to  JT'^^'^^r^ 
 the  fight  of  incorruption,  that  we  may  be  crowned,  and  used 
 may  account  the  crown  precious,  I  mean  that  acquired  gioVy ' 
 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  toil. 
 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  dark- 
 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  durance 
 in  all  love  towards  Him,  being  taught  by  reason  to  love  ^°^  ^^ 
 God:   God  for  His  part   exhibiting  longsuffering  in   the 
 revolt  of  man,  and  man  being  disciplined  by  the  same : 
 even  as  the  Prophet  speaks ;    Thy  departure  shall   correct  Jer.  ii.  19. 
 
 F  f  2 
 
436  God  trains  us  on  step  hy  step  ;  the  same 
 
 Book 4.  thee;    God  predetermining   all  for  man^s   perfection,  and 
 for  tlie  efficacy  and   manifestation  of  His    arrangements; 
 that  so  both  Goodness  may  be  exhibited,  and  Righteous- 
 ness perfected,  and  the  Church  be  framed  after  the  fash- 
 ion of  His  Son's  image,  and  so  at  the  last  Man  may  at- 
 tain his  full  growth,  ripening  as  he  is  by  so  great  means 
 for  the  sight  and  comprehension  of  God. 
 xxxViii.      But  if  a  man  say  "  How  is  this  ?     Could  not  God  render 
 §  1.     man  perfect  from  the  beginning?"   let  him  know,   that 
 mad?^      although   unto    God,  who    is   always   just  the    same,   and 
 Gorbe-    Unoriginated,  in  respect  of  Himself  all  things  are  possi" 
 cause        big.  yet  the  things  which  were  made  by  Him,  so  far  as 
 that,  coming  afterwards,  they  have   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   far    also   they   fall   short   of  Perfec- 
 tion.    And  in  respect    that    they   are   younger,   they   are 
 also  childish,  and  in  the  same  respect   also  unpractised", 
 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  God  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^nan      "^^^  which  cause  also  our  Lord  in  the  last  times  came 
 re-      unto   us,  having   summed  up  all  thino^s  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  God,  might  be  able  to  re- 
 
 "  d7uyuj/aa"Ta,  Lat,  rnsueta.  Tlie  Translator     gave  also  the  rendering,  s/raw^e.  E. 
 
 can 
 
escMhited  hij  8.  Paul.    For  this  was  Christ  a  Balnj.       437 
 
 tain  in  oui^selves  tlie  Bread  of  Immortality,  wliicli  is  tlie 
 Spirit  of  the  Father. 
 
 And   therefore   Paul   saith  to    the    Corinthians,   I  have     §  2. 
 fed   you    with   7)%ilk,    not   ivith  meat;  for   neither   were   ^/e  2    °^*  ^"* 
 able  to  hear  it :  i.  e..  The  human  Presence  indeed  of  the 
 Lord  you  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,   envj/ing,  lb.  3. 
 and  strife,  and  divisions,  are  ye  not  carnal,  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  ^^^^  ^'ii* 
 hands,  tliey  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  souFs  sen- 
 sation as  yet  weak  and  unpractised  in  divine  exercise:  so 
 also  at  the  beginning,  God  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   God   became  a  babe   with    man,    perfect   as  The  Son 
 He  was :  not  on  His  own  account,  but  because  of  man's  bLame 
 childishness,  being   so    comprehended,  as   man   was   able  a  Baby, 
 to   comprehend  Him.     Not  with   God   was  the   weakness  might 
 and  defect,  but  with  the  newly  formed  man,  because  he  hend  ^^' 
 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  rfiaketh 
 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 
 
 "  aKaTapTiffTou,  Lat.  imperfectiovem.  error  not  uncommon  in  Mss.,  and  still 
 
 The  Translator  gives  also  the  render-  more  common  in  editions,  the  present 
 
 \\\^  incongruity.     E.  Greek  Text  gives a76Vj'7)Tos,  whence  the 
 
 ^v    ivfectus,    unmade,    ivoriginatp,    to  Translator  gave  also  in  brackets  unhe- 
 
 translate  the  Greek  aydur^ros.     By  an  gotten.     E. 
 
438  God  gives  Man  a  share  of  His  Eternity , 
 
 Book  4.  glory  of  tlie  Uncreated  One,  God  ungrudgingly  voucTi- 
 safing  that  which  is  good.  While  in  respect  of  their 
 God  en-  production  ^,  they  are  not  unoriginate,  yet  in  respect  of 
 wki^Hir  their  enduring  through  long  ages,  they  will  receive  the 
 duSn'i^"  po^^^  ^f  t^^  Unoriginate,,  God  freely  bestowing  upon 
 ness,         them  everlasting^  continuance.     And  so  God  for  His  part 
 
 through      ...  .  .     , 
 
 obedience  is  first  in  all  things_,  Who  is  alone  Unoriginate,  and  first 
 
 ing        '  of  all_,  and  to  all  the  cause  of  their  being  :  while  all  other 
 
 things  remain  in   subjection  to  God.     Now  subjection  to 
 
 God  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  God :  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;  i.  e., 
 coming  near  the  Unoriginate.  For  the  Unoriginate  is 
 perfect ;  and  this  is  God.  And  it  was  needful  that  Man 
 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  God. 
 §  4.  These  then  are  every  way  unreasonable,  who  not  v/ait- 
 
 toiu  °"'  ^^^  ^^^  ^^^  time  of  growth,  charge  God  with  the  infirm- 
 riiereat  {^j  ^f  their  own  nature.  They  know  neither  God  nor 
 folly  and  tliomsclves,    insatiable    and    ungrateful.      They   are    even 
 
 worsG 
 
 than         unwilling   to   be    that   which  they   are    made,   i.   e.,   men 
 
 animals     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 
 
 X  y(y€i/7)(T9ai,  Lat.  facta  sunt.     The     I  have  put  unoriginate  below  in  place 
 Tianslalor  gave  the  alternative,  creation,     of  unbegotten,  following  the  Latin.     E, 
 
andFreewill UkeHimself;  mangrumhling worse tJutiibeasts.  439 
 
 be  no  difference  between  the  Uncreated  God  and  Man 
 who  is  just  now  created.  And  they  are  more  irrational 
 than  the  dumb  animals :  for  they  do  not  blame  Grod  for 
 not  making  them  men,  but  each  one  of  them,  accord- 
 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 
 Gods.  And  yet  God  did  this  in  the  singleness  ^  of  His 
 bounty,  that  no  one  might  account  Him  grudging  or 
 incommunicative.     His  Word  is,  I  said,   Ye  are  qods.  and  Ps. 
 
 "^  Ixxxii.  6. 
 
 all  of  you  sons  of  the  Most  High.  But  to  us,  not  en- 
 during to  bear  the  power  of  His  Godhead,  He  saith.  Ye  It.  7. 
 for  your  ]jart  shall  die  liJie  men :  stating  both  points ; 
 the  benignity  of  His  own  gift,  and  our  infirmity,  and 
 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  Good  and  Evil. 
 
 And  man  did  receive  the  knowledge  of  good  and  evil.    Chap. 
 how  it  is  good  to  obey   God,  and  to  believe   Him   and  — t-j — ' 
 to  keep  His  Commandment :  and  this  is  the  life  of  man :  Lesson 
 even   as   not   to    obey    God,    is   bad ;    and   this   is   man's  know- 
 death.     God  therefore  shewing  Longsuffering,  man  knew  ^^f^f^  °^^ 
 both  the  good  of  obedience,  and  the  evil  of  disobedience  :  evil 
 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  God's  command:   and 
 as  to  that  which  deprives  it  of  life,  i.    e.,   disobedience 
 to    God, — learning    by    experiment    how    evil   it   is,    one 
 
 y  simplicitatem.  The  Translator  gives    also  the  rendering,  frankness.    E. 
 
440  Man's  training,  must  let  God  mould  hinif 
 
 Book  4.  miglit  never  even  so  mucli  as  try  it :  wMle  as  to  obey- 
 ing God,  wliicli  is  tlie  preservative  of  his  life,  knowing 
 how  good  it  is,  lie  may  diligently  keep  it  with  all  ear- 
 nestness. And  to  this  end  he  had  also  double  senses, 
 having  the  cognizance  of  both  kinds  :  that  with  discipline 
 [i.  e.,  regular  training]  he  might  make  choice  of  the 
 best.  But  how  could  he  have  had  a  training  for  good, 
 knowing  not  what  is  contrary  thereto  ?  For  our  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  from  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  from  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  ? 
 yie^ld^us^  how  made  perfect,  who  is  but  just  made  at  all?  how 
 to^ouT^  immortal,  who  in  mortal  nature  was  not  obedient  to  his 
 Master's  Maker?  Nay,  thou  must  first  guard  well  thy  position 
 as  man,  and  then  at  length  partake  of  the  glory  of  God. 
 For  thou  makest  not  God,  but  God  maketh  thee.  If 
 then  thou  art  God^s  handywork,  stay  for  the  hand  of 
 Ith'fad'  *^^^®  artificer,  which  doeth  ^  all  things  in  season ;  and 
 erdem  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- 
 
 ^  efficeris.    The  Translator  gives  also,     being  made.     E. 
 
and  give  Jmn  Beauty.     Disobedience'  due  punishment.  441 
 
 gers.  But  by  guarding  the  assigned  structure,  tliou  will 
 mount  up  to  perfection  :  for  by  tlie  workmansliip  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-  Ps.  xlv. 
 self  shall  desire  thy  beauty. 
 
 But  if  thou,  speedily  hardened,  reject  His  skill,  and 
 prove  ungrateful  to  Him,  because  thou  art  made  [but]  a 
 man,  by  thus  becoming  unthankful  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  Him  what  is  thine,  i.  e., 
 faith  towards  Him,  and  allegiance;  thou  wilt  receive  His 
 skill,  and  wilt  be  a  perfect  work  of  God. 
 
 If  on  the  contrary  thou  believe  Him  not,  and  shrink     §  3. 
 from  His    Hands,  the  cause    of  imperfection   will   be   in  ^Jg^f^^j^ 
 thyself,   who  didst  not    obey,  not  in  Him  Who  did  call,  ours  too 
 
 n^         ^  m  1  •  -I         the  loss 
 
 For    He    sent    some   to   call   men   to   the   marriage :    but 
 those  who  obeyed  Him  not,  deprived  themselves   of  the  S.  Luke 
 King^s    Supper.     It   is   not   therefore   God^s    skill   which 
 fails  ;  for  He  is  able  of  stones  to  excise  up  sons  unto  Ahra-  §•  Matth. 
 
 '  "^  ,       ^  ,  lu.  9. 
 
 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  fallen  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- 
 
 ^  absconditur.    The  Translator  gives    diho,  is  concealed.     E. 
 
442  We  may  cJioose  Rest  or  Doom. 
 
 Book  4.  corruption_,  and  hasten  back  unto  it,  bountifully  giving 
 tlie  Light  wMcli  they  desire :  but  for  others  who  despise 
 it,  and  turn  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 
 such   as  shrink  from  being  subject   thereunto,   He  hath 
 
 Submis-   supplied  a  due  penalty.     Now  submission  to  God  is  eter- 
 
 f-ion  our  ,  t  ^  -,  n         n  iT-1 
 
 Rest         nai  rest :  so  that  those  who  ny  from  the  Light,  may  have 
 a  place  worthy  of  such  their  flight :    and   those   who  fly 
 from  eternal   rest,  may  have  an   abode   suitable   to  their 
 flight  also.      And  since  all   good  things  are   with   God, 
 those  who  of  their  own  judgment  fly  from  God,  defraud 
 themselves  of  all  good  things  :  and  being  defrauded  of  all 
 that  is  good  in  God^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  from  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  God,  which  con- 
 tains in  itself  all  good,  are  themselves  the  cause  of  their 
 dwelling   in   eternal    darkness,  forsaken    of  all  good:    [I 
 say]   they  are  made  unto  themselves  the  cause  of  their 
 so  abiding. 
 Chap.        There  is  then  one  and   the  same  Father,  who  for  those 
 r  I '     who  thirst  after  communion  with  Him,  and  persevere  in 
 Endless    His  Obedience,  hath  prepared  the  good  things  which  are 
 Hell  from  with  Himself :  but  for  the  Prince  of  Apostasy,  the  Devil, 
 one  God  ^^^  ^^^  those   who  shared   in   his   revolt,  hath   prepared 
 S.  Matth.  the  everlasting  fire,  into  which  the  Lord  said  those  should 
 be   sent,    who   are   severed    ofi"   towards    the   left    hand. 
 Isa.  xlv.  ^nd  this  is  that  which   was   spoken   by   the   Prophet,  I 
 am  God,  even  the  Avenger,  forming  peace  and  creating  evil 
 tilings  :  with  those  who  repent  and  turn  to  Him  forming 
 peace  and  friendship,  and  contracting  union;  but  for  those 
 
Heaven  and  Hell  from  one  God.  443 
 
 who  repent  not^  and  fly  from  His  light,  He  liatli  pre- 
 pared everlasting  fire  and  outer  darkness :  whicli  sort  of 
 things  are  evil  to  all  who  fall  into  them. 
 
 But  if  the  Father  who  gives  rest  were  one,  and  the     §  2. 
 God  who  hath  prepared  the  fire  another,  they  would  have 
 had  sons  equally  difierent :    the  one  sending   [man]   into 
 His  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  S.  Matth. 
 a   shepherd    divideth    his   sheep  from   the    goats;    and  will 
 say  to  the  one  sort.  Come,  ye  blessed  of  My  Father,  re-  lb.  34. 
 ccive  the  Kingdom  which  is  prepared  for  you ;    and  to  the 
 other.  Depart  from   Me,   ye   cursed,   into    everlasting  fire,  lb.  41. 
 which  My  Father  hath  prepared  for  the  Devil  and  his  An- 
 gels :    most  plainly  there  is  indicated  one  and  the  same, 
 mailing  peace  and  creating   evil,   preparing  for  each  sort  Isa.  xlv. 
 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  are  gathered  and  burnt  in  the  fire,  so  shall  S.JVIatth. 
 
 xiii. 
 
 it  be  in  the  end  of  the  world.  The  Son  of  Man  will  send  40-43. 
 His  Angels,  and  they  shall  gather  out  of  His  .Kingdom  all 
 offences,  and  them  which  work  iniguity,  and  shall  cast  them 
 into  the  furnace  of  fire,  there  shall  be  weeping  and  gnash- 
 ing of  teeth.  Then  shall  the  righteous  shine  as  the  Sun 
 in  the  Kingdom  of  their  Father.  The  same  Father  then 
 who  hath  prepared  a  Kingdom  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  ivhile  men  slept,  lb.  25. 
 the  enemy  came,  and  sowed  tares  among  the  wheat,  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     Ckrisfs  enmity  to  Serpent.     Devil's  children^  ivho. 
 
 Book  4.  tlie  crop  of  tares^  i.  e.,  brouglit  in  the  transgression,  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  God 
 Gen.  iii.  to  the  Serpent :  And  I  will  put  enmity  between  thee  and 
 the  Woman,  and  hetiueen  thy  seed  and  the  woman's  Seed. 
 He  shall  bruise  thy  head,  and  thou  shall  bruise  His  lieel. 
 And  this  enmity  the  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  preced- 
 ing book. 
 ^Ap.  In  that  He  hath  called  some.  Angels  of  the  Devil, 
 T~[       for  whom  eternal  fire  is  prepared ;  and  again  saith  of  the 
 
 S.Matth.  tares.  The  tares  are  the  children  of  the  evil  one;  we  must 
 
 xiii.  38.  J  ' 
 
 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   God,  just  as  other  Angels    are. 
 
 Ps. ,.,  For  God  made  all  things :  as  David  also  saith.  That  He 
 spalce  and  they  were  made;  He  commanded,  and  tliey  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 
 Wicked  one.  For  the  word  son,  as  a  certain  person  also 
 before  us  hath  said,  has  two  meanings :  One  is  naturally 
 such,  as  being  born  a  son;  while  another  is  counted  for 
 a  son,  because  he  is  made  such :  notwithstanding  the 
 difierence  between  the  born  and  the  made  :  which  con- 
 sists in  the  one  having  actual  birth  of  such  a  person, 
 while  the  other  is  made  by  the  same  person,  either  in 
 
Meanings  of  son.     Peojile  take  other  Wkenesses  too.    445 
 
 the  way  of  physical  creation,  or  in  the  way  of  learn- 
 ing and  teaching  :  since  he  who  is  instructed  by  a  man, 
 is  called  the  son  of  his  instructor,  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  God.  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  believe 
 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,  I  have  begotten  and  brought  up  sons,  but  isa.  i.  2. 
 they  have  scorned  Me.  And  again,  where  He  calls  them 
 sons  of  others,  thus.  The  sons  of  others  have  lied  unto  Ps.  xviii. 
 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  Ps.  Iviii. 
 are   alienated,   sinning  from  the  tuomb  :    their  lurath  is  in  p'eopie 
 the  likeness  of  a  serpent.    And  therefore  the  Lord  in  this  ^^,^^fl, 
 
 •^  J-  _  what  they 
 
 sense  called  those  the  progeny  of  vipers,  whom  He  knew  make 
 to  be   the  progeny    of  men  ;   because   after   the  likeness  selves  like 
 of   those    animals    they  walk    in    craft,   and  hurt    others. 
 Tahe  heed,   saith  He,   of  the   leaven  of  the  Pharisees  and  S.  Matth. 
 
 ,  .  xvi.  6. 
 
 Sadducees.     Yea,  and   speaking  of  Herod  He  saith.   Tell  S.  Luke 
 that   fox  :     indicating    his    wicked    cunning    and    deceit. 
 Wherefore  the   Prophet   David  saith,  Man  being  in  hon-  Ps.  xlix. 
 our  is  likened  unto  beasts  of  bnrthen.     And  Jeremiah  again. 
 They  became  vnld  horses  in  regard  of.  ivomen,  every  one  was  jer.  v.  8. 
 neighing   after   Ids  neighbour's  ivife.     And   Esaias   preach- 
 ing in  Judaea,  and  disputing  with  Israel,  called  them  rulers  isa.  i.  lo. 
 of  Sodom  and  people  of  Gomorrah:  signifying  a  transgres- 
 sion like  the  Sodomites,  and  that  there  were  with  these 
 the  same  sins  which  they  had;  because  of  their  like  do- 
 
446  Sonsliqj  to  God  given  to  j^enitence. 
 
 Book  4.  ings  calling  tliem  by  the  same  name.  And  tliat  tliey 
 were  not  in  nature  so  made  by  God,  but  sucli  as  might 
 also  do  rightly,  the  same  Prophet  said  (giving  them  good 
 
 Isa.  i.  16.  counsel).  Wash  ye,  he  clean,  tahe  away  wickednesses  from 
 your  souls  hefore  Mine  eyes,  rest  from  your  iniquities.  That 
 is,  because  these  same  persons  on  account  of  their  trans- 
 gression and  sin  received  the  same  reproof  as  the  So- 
 domites. For  upon  being  converted,  and  doing  peni- 
 tency,  and  resting  from  their  evil  way,  they  might  be 
 sons  of  God;  and  win  that  inheritance  of  incorruption, 
 which  is  bestowed  by  Him.  You  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  God.  But  as  long  as  they  believe, 
 and  persevere  in  allegiance  to  God,  and  keep  His  doc- 
 trine, they  are  sons  of  God.  But  on  falling  away  by 
 transgressing,  they  are  enrolled  under  the  devil  as  their 
 prince,  under  him  who  first  to  himself  and  afterwards 
 to  the  rest  became  the  cause  of  Apostasy. 
 §  4.  Now  because  our  Lord^s  discourses,  many  as  they  are, 
 do  all  of  them  set  forth  one  and  the  same  Father  as 
 Maker  of  this  world,  we  too  were  obliged,  for  the  sake 
 of  those  who  are  holden  fast  in  many  errors,  to  refute 
 them  in  many  ways;  if  haply  they  might  by  those  many 
 ways  be  refuted,  and  converted  to  the  truth,  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 
 
 •»  examinare  sententiam.     The  Trans-     word    very   frequently  in    S.   Irenaeus 
 lator  gives  also  the  alternative  render-     takes  the  stronger  ntieaning.    E. 
 ing,  examine  his  sentence ;  and  the  latter 
 
Purpose  of  tlte  fijVt  Booh.  447 
 
 all  things  in  agreement  witli  tlie  proclamation  of  the 
 Truth — that  there  is  one  only  God  and  Father,  He  Who 
 spake  unto  Abraham,  Who  gave  the  Law,  Who  sent  the 
 Prophets  before  Him,  Yv^ho  in  the  last  times  sent  His 
 Son,  and  Who  giveth  salvation  to  the  work  of  His  own 
 Hands,  which  is  the  substance  of  the  Flesh. 
 
 The  other  discourses  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  God'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. 
 
 PREFACE. 
 
 Recapi-  In  tlie  four  Books  whicli  before  this  I  liave  set  forth 
 tuiation  ^^^^^  tlieO;,  dearly  beloved,,  I  have  exposed^  all  the  He- 
 retics^ and  have  declared  their  doctrines.  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 
 Aim  of  did.  Now  in  this  5th  Book  of  our  whole  work  (which 
 5iook"  treats  of  detection  and  overthrow  of  Knowledge  falsely 
 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 
 
 *    Traductis.     The  Translator  gave    also,  refuted.    E. 
 
Our  One  Teacher  God  made  Man.     We  see  Him.      449 
 
 err,  and  convert  tliem  to  tlie  Cliurcli  of  God;  to  confirm 
 also  tlie  mind  of  tlie  Novices,  tliat  tliey  may  keep  un- 
 shaken tke  faitli,  wliich  tkey  liave  received  througkly 
 guarded  from  tlie  Cliurcli;  tliat  in  no  ^vise  may  tkey 
 be  perverted  by  sucli  as  endeavour  to  teack  tkem  amiss, 
 and  to  lead  tkem  away  from  tke  trutk. 
 
 It  will  be  necessary  botk  for  tkee,  and  for  all  wko 
 are  to  read  tkis  book,  very  carefully  to  read  wkat  we 
 kave  said  before;  tkat  tkou  mayest  know  tke  exact  ar- 
 guments, for  wkick  we  are  framing  refutations.  For  so 
 wilt  tkou  regularly  refute  tkem,  and  find  answers  to  tkem 
 ready  for  tkee  to  take  up;  tkeir  opinions  tkou  wilt  cast 
 away,  as  dung,  by  tke  faitk  wkick  comes  from  Heaven, 
 and  Him  alone  tkou  wilt  follow,  Wko  is  tke  True  and 
 Strong"  Teacker,  Tke  Word  of  God,  Jesus  Ckrist  our  Lord:  Our 
 
 °  .        Teacher 
 
 Wko  for  His  immense  lovers  sake  was  made  tkat  wkick  god 
 we  are,  in  order  tkat  He  migkt  perfect  us  to  be  wkat  JJ^n^ 
 He  is. 
 
 For  in  no  otker  way  could  we  learn  tke  tkings  of  God,    Chap.^ 
 except  our  Master,  being  tke  Word,  kad  been  made  Man.     c  | 
 Because  no  otker  but  His  own  Word  could  declare  unto 
 us  tke  tkings  of  tke  Fatker.     For  ivlio  besides  hath  Icnoivn  Rom.  xi. 
 the  mind  of  the  Lord?     or  who  besides    hath   been  made 
 His  counsellor  ? 
 
 And  on  tke  otker  kand,  neitker  could  we  learn  any 
 otker  way,  tkan  by  seeing  our  teacker,  and  discerning  His 
 voice  by  our  bearing :  tkat  so  we  migkt  kave  commu-  Whom 
 nion  witk  Him,  becoming  botk  imitators  of  His  deeds, 
 and  doers  of  His  words ;  receiving  growtk  from  Him  Wko 
 is  perfect,  and  Wko  is  before  tke  wkole  creation :  we, 
 I  say,  wko  are  now  but  lately  made,  by  Him  Wko  alone 
 is  most  excellent  and  good  ; — made  by  Him  Wko  katk 
 power  to  give  incorruption,  to  be  after  His  own  like- 
 ness ;  first  pre-ordained  to  be,  wken  as  yet  we  were  not, 
 according  to  tke  foreknowledge  of  tke  Fatker ;  afterwards 
 made,  at  suck  time  as  we  received  tke  beginning  of  our 
 creation,  in  tke  season  before  appointed,  by  tke  minis- 
 tration  of  tke    Word,  Wko  is  perfect  in  all   tkings ;    in 
 
 G  g 
 
450  He  lUidid  the  Apostasy,  gave  Boihj  and  Soul  for  ks. 
 
 Book  5.  tliat  He  A^^io  is  the  miglity  Word,  and  true  Man^  re- 
 deeming us  by  His  blood,  by  a  reasonable  service,  gave 
 Himself  to  be  a  ransom  for  tliose  who  were  led  into  cap- 
 tivity. 
 
 And  because  Apostasy  was  ruling  unrighteously  over  us, 
 
 and  we  who  by  nature  belonged  to  God  Almighty,  were 
 
 thereby  alienated  contrary  to  nature,  and  made  disciples 
 
 to  tlie  same  [Apostasy] ;  the  Word  of  God,  Who  is  Mighty 
 
 in  all  things,  and  faileth  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  :  not  with  violence,  as  it  ruled  over  us  originally,  seiz- 
 
 Free-will  ing  insatiably  what  did  not  belong  to  Him;  but  in  a  way 
 
 dealings    ^^  persuasion,  as  it  became  God  to  take  to  Him  what  He 
 
 would  by  persuading,  and  not  using  force :  that  so  neither 
 
 that  which  is  just  might   be  broken   through,  nor   God's 
 
 old  Creation  utterly  perish. 
 
 The  In-        Thus,    the    Lord    havinsr    redeemed    us   with    His    own 
 
 carnation  ^  o 
 
 undoes  Blood,  and  given  His  soul  for  our  souls,  and  His  own 
 resy  Flesh  for  our  Flesh,  and  pouring  out  the  Spirit  of  the 
 Father  for  the  union  and  communion  of  God  and  man ; 
 — both  bringing  down  God  unto  man  by  the  Spirit,  and 
 again  bringing  in^  man  unto  God  by  His  Incarnation, 
 and  in  might  and  in  truth,  by  His  coming,  bestowing 
 upon  us  incorrupt'on,  by  our  Communion  with  Him  : — 
 all  the  doctrines  of  the  Heretics  are  come  to  nought. 
 §  2.  Thus,  tJicy  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  not 
 those  things  which  He  appeared  to  be. 
 
 If  He           And  we  said  before,  that  Abraham  and  the  other  Pro- 
 were  not 
 
 in  Truth  b  conversus  est.  The  Translator  gave  ^  SoK-fjo-ei,  putative.  The  word  be- 
 also,  turn  Himself.  E.  longs  to  those  who  believed  that  our 
 c  itnponente.  The  Translator  gave  Lord  took  not  flesh,  but  only  the  sem- 
 also  the  rendering,  introducing.  Mr.  blance  of  flesh,  the  shadow  of  a  body 
 Harvey  supposes  m/jowez/^e  to  represent  that  had  no  existence.  The  Translator 
 avariOeyTos,  bringing  tip.     E.  gives  also  the  rendering,  sheiv.     E. 
 
True  God  and  Man  :  the  Wine  a  symbol,  451 
 
 pliets  saw  Him  proplietically,  by  their  siglit  prophesying  of  Flesh, 
 what   was  afterwards  to  be.     Now  if  in  the  present    in-  carnation 
 stance   also   He   appeared   in   snch   sort^  not   being   that  ^^oj^g' 
 which   He   seemed  to  be^  it  was   a  sort  of  prophetic  vi- 
 sion happening  unto  men,  and  we  must  even  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-  295.  ' 
 thing  of  Mary.  For  He  could  not  have  had  even  flesh 
 and  blood  in  reality,  (whereby  He  redeemed  us,)  except 
 by  gathering  up  unto  Himself  that  old  creation  of  Adam. 
 Vain  therefore  are  they  of  Yalentinus'  part,  who  hold 
 this  doctrine,  that  they  may  cast  out  the  life  of  the  flesh, 
 and  cast  away  the  Creation  of  God. 
 
 Again,  the    Ebionites   too   are   vain,  not   receiving   by     §  3 -- 
 
 faith   into   their   soul   the    union   of   God   and   Man,    but  The  Ebi- 
 onites re- 
 abide   in  the   old  leaven  of  their    [natural]    generation  ^ :  ject  the 
 
 and  will  not  understand  that  the  Holy   Ghost  came  u2:)on  tion 
 
 Mary,    and   the  power   of  the   Highest   overshadoived   her;  ^'^^^  ^ 
 
 ivherefore  also  that  ivhich  is  horn^  is  holy,  even  the   Son 
 
 of  the  Most  High  God,  the  Father  of  all.  Who  wrought 
 
 His  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.     These  there-  reject  al- 
 
 fore  reject  the  infusion   of  the  Heavenly  Wine,   and  will  y^-^^^^ 
 
 have  it  to  be  earthly  water  alone,  not  receiving  God  into  JJfJg^^^g 
 
 that   which   thev   minerle,    but   abiding:  in  him  who   was  ter  or- 
 
 -,  n  -r.         T  -AT  mi         dained 
 
 overcome,  and  cast  out  of  raradise,  even  m  Adam,  ihey 
 do  not  consider,  that,  as  from  the  beginning  of  our  for- 
 mation in  Adam,  the  inspiration  of  life  which  was  of 
 God,  being  united  to  that  which  He  had  moulded  ani- 
 mated s  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 
 
 ^  generationis.     The  Translator  gave     also,  was  begotten.     E. 
 also,  birth.     E.  s  animavit.    The  Translator  gave  al- 
 
 '  generatum  est.   The  Translator  gave    so,  quickened.     E. 
 
 G    g    2 
 
452  Made  Man  He  restored  us  tJie  Image  and  Liheness. 
 
 Book  5.  perfect  Fatlier :  so  tliat  as  in  the  Animal  we  are  all  dead, 
 1  Cor.  XV.  so  in  the  spiritual  we  are  all  made  alive.     For  at  no  time 
 did  Adam  escape  from  under  the  Hands  of  God^  to  which 
 Gen.  i.      Hands  the  Father  was    speaking   when  He  said^  Let   us 
 malce   man    after   our  image  and  likeness.     And  therefore 
 S.  John  i.  in  the  end,  not   of  the   ivill  of  the  flesh,  nor  of  the  will 
 of  man,  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  God. 
 ^  Chap.        Yain  also  are  those  who  say  that  God  came  into  what 
 — 7"^r —  was  not   His  own,  like  one  coveting  other  men^s  goods ; 
 Those       in  order  to  present  that  man  who  had  been  made  by  an- 
 tha^w?"    other,  unto  that  God  who  neither  made  nor  created  him, 
 another '^   but  rather  from   the  beginning   was   without   any  human 
 soti  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  v/hich  was  spoken  of  in  the  begin- 
 ning, how  that  Man  was  made  after  the  Image  and  Like- 
 ness of  God;  not  spoiling  another  of  his  own  by  fraud, 
 but  righteously  and  mercifully  assuming  what  belonged 
 to  Himself:  on  the  one  hand,  as  regards  the  Apostasy, 
 righteously  redeeming  us  therefrom  by  His  o\vn  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.  ih.  18.  the  Bosom  of  the  Father. 
 
 §  2.  And  vain'^  altogether  are  they,  who  despise  God's  en- 
 ^hTdeny  *^^^  V^^^)  ^^d  deny  the  salvation  of  the  flesh,  and  scorn 
 salvation  its  new  Birth,  saying  that  it  cannot  receive  incorruption. 
 flesh  But  if  the  flesh  may  not  be  saved,  of  course  neither  did 
 undo  the  the  Lord  redeem  us  by  His  own  Blood,  nor  is  the  Cup 
 "^^'  of  the   Eucharist  the   Communion  of  His  Blood,  nor  the 
 
 ^  And  vain  altogether  are  they — Com-     from  the  Ms.  in  the  British  Museum, 
 munion  of  His  Bodi/.     These  words  are     Add.  17191.     E. 
 given  in  Syriac  by  Mr.  Harvey  (ii.  417) 
 
Life  and  groivtU  to  our  bodies  from  His  Body  and  Blood.  453 
 
 Bread    wliicli    we    break   the    Communion    of   His    Body,  tion  and 
 
 For   Blood  is   not,   except   by  veins    and   flesh,  and   the  charist" 
 
 rest  of  that  human  substance,  wherein  the  Word  of  God 
 
 was  truly  created.     By  His  own  Blood  He  redeemed  us  : 
 
 as  also   saith  His   Apostle,  In  luhom  we  have   redemijUon^^^-'^-'^^' 
 
 through  His  Blood,  the  Forgiveness  of  sins. 
 
 And  because  we  are  members  of  Him,  and  are  nourish- 
 ed by  the  Creature,  which  creature  is  His  gift  unto  us, 
 in  that   He   causeth  His  sun   to  rise,  and  raineth,   accord-  S.  Matth. 
 
 V.  45. 
 
 ing  to  His   will : — that   chalice  which  is   of  the  creature,  The  Cup 
 He  professed  to  be  His  own  Blood,  wherewith  He  imbu-  bioo^, 
 eth^  our  blood;   and  the  bread   which  is  of  the   creature,  ^|J J ^J^^^ 
 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    receiveth  the   Word   of  God,   and  ^'^g^^^d 
 the  Eucharist  becometh  the  Body  of  Christ,  and  of  these  feeds  our 
 the    substance    of  our    flesh    groweth    and    subsisteth : — 
 how  say  they  that  the  Flesh  is  not  capable  of  the   gift 
 of  God,  which  is  eternal  life  ? — 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  are  members  of  His  Bodij,  of  His  Flesh,  Eph.  v. 
 and  of  His  Bones.     He  saith  not  this  of  a  spiritual  and 
 invisible   sort    of  man   (for  the   spirit   hath  not  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   receives  nourishment   from  His  cup, 
 which  is    His  Blood,  and  growth  from  the    bread,  which 
 is  His  Body.     And  even  as   the  wood   of  the  vine  arch- 
 ed down  into  the   ground  beareth  fruit  in  its  due  time, 
 and  the  corn  of  wheat  falling  into  the  earth,  and  mould- 
 ering, is  raised  up   manifold  by  the  Spirit  of  God,  Who 
 upholdeth  all  things :    and  afterwards  by  the  Wisdom  of 
 
 '^  ^cvci.    The  Translator  gave  also,  render'mg,  of  that  frame  of  things  which 
 
 supplieth.     E.  belongs  to  &c.,  cf.   infra  chap.  iii.  §  2, 
 
 k    TTcpl   TTis    Kara   rhv  aKrfOivhy  &v-  koI  t^s  Aonrrjs  rris  Kara  rhv  6.vQpanTov 
 
 QpooTTou  olKovo/j-ias,  Lat.  de  ea  disposi-  olKovufiias,  and  the  rest  of  the  human 
 
 tione  quae  est  secundum  verum  hominem.  frame.     E. 
 The  Translator    gives   the    alternative 
 
454  God  sJieivs  strength  in  weakness  of  our  bodies,  and  we 
 
 Books.  God  cometli  to  be  used  by  men,  and  liaving  received  to 
 itself  the  Word  of  God,  becometh  an  Eucliarist,  i.e.,  tlie 
 Body  and  Blood  of  Christ :  so  also  our  bodies,  nourished 
 thereby,  and  put  into  the  ground,  and  dissolved  there- 
 in, shall  rise  again  in  their  own  time,  the  Word  of  God 
 giving  them  resurrection  to  the  glory  of  God  and  His 
 Father:  who  in  very  deed  wins  immortality  for  that  which 
 is  mortal,  and  on  that  which  is  corruptible  freely  bestow- 
 eth  incorruption :  because  the  power  of  God  is  made  per- 
 fect in  weakness:  lest  we,  as  having  our  life  of  ourselves, 
 Man  should  at  any  time  be  puffed  up  and  exalted  against  God, 
 by^weak-  bearing  an  ungrateful  mind :  and  that,  being  taught  by 
 ^'^^^  experience,  how  that  we  have  our  everlasting  continuance 
 of  His  excellency,  not  of  our  own  nature,  we  might  nei- 
 ther miss  of  God^s  glory,  such  as  it  really  is,  nor  be  ig- 
 norant of  our  own  nature  :  but  might  behold  what  God 
 can  do,  and  what  benefits  man  is  receiving :  and  might 
 never  fail  of  the  true  idea  of  things-^  that  are,  as  they 
 are;  I  mean  to  say,  both  of  God  and  man.  May  it  not 
 be,  as  we  said  before,  that  on  this  very  account  God 
 permitted  us  to  be  dissolved  into  earth,  that  we  going 
 through  all  kinds  of  discipline,  might  be  in  all  things 
 exact  for  the  time  to  come,  misunderstanding  neither 
 God  nor  ourselves  ? 
 Chap.  Certainly  Paul  hath  most  clearly  shewn,  that  Man  was 
 c  .'  given  over  to  his  own  infirmity,  lest  being  lifted  up  he 
 might  at  some  time  miss  of  the  truth :  saying  in  the 
 2  Cor.  ^  second  Epistle  to  the  Corinthians,  And  lest  I  should  he 
 exalted  above  measure  hy  the  suhlimity  of  the  revelations, 
 there  was  given  me  a  sj)ur  of  the  flesh,  an  Angel  of  Satan, 
 to  huffet  me.  And  for  these  things  I  besought  the  Lord 
 thrice  that  it  might  depart  from  me :  and  He  said  unto 
 me,  My  grace  is  sufficient  for  thee;  for  strength  is  made 
 jperfect  in  weakness.  Most  gladly  therefore  will  I  rather- 
 glory  in  mine  infirmities,  that  the  jiower  of  Christ  may 
 abide  in  me. 
 
 "What  then?^^     (for  so  some  one  may  speak):   '^'was 
 it  then    the   Lord's    will    that  His    servant  should  be   so 
 
 xii.  7—9. 
 
learn  our  littleness.     The  sldll  of  our  creation.       455 
 
 buffeted,  and  endure  sucli  infirmity  ?^^  "Yes/^  saitli  the 
 Word.  For  strengtli  is  made  perfect  in  weakness,  mak- 
 ing him  better,  who  by  his  own  infirmity  conies  to  know 
 the  power  of  God. 
 
 For  how  could  man  have  learned,  that  he  himself  is 
 weak  and  mortal  by  nature,  while  God  is  immortal  and 
 strong ;  had  he  not  learned  by  trial  what  is  in  both  ? 
 
 (For  by  endurance  to  learn  one^s  own  infirmity,  is  no-  The  gain 
 thnig  evil ;    rather  it  is  even  actual   good,  not  to  be  far  teaching 
 to  seek  in  one^s  own  nature.     But  that  which  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 
 Love,  I  mean,  the  love  of  Him  that  made  him.  But  the 
 true  ^  trial  of  both  sorts  endowed  him  with  the  knowledge  ^  o^'  ^^«^> 
 
 vera,  al. 
 
 of  God  and  man,   and   increased  his  love  towards    God.  veram. 
 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  §  9. 
 flesh  without  considering  His  virtue  Who  raiseth  it  from 
 the  dead,  contradict  the  Power  of  God,  and  consider  not 
 what  His  Word  is.  For  if  God  quickeneth  not  that 
 which  is  mortal,  and  bringeth  not  the  corruptible  to  in- 
 corruption.  He  is  no  longer  Mighty.  But  that  in  all 
 such  things  He  is  Mighty,  we  ought  to  understand  from 
 our  own  beginning  :  how  that  God  taking  dust  of  the  Gen.  ii. 
 earth,  made  Man.  Yet  surely  it  was  far  more  difiicult  and 
 incredible,  out  of  bones,  and  nerves,  and  veins,  and  the 
 rest  of  the  human  frame,  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;  after  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  we  were  not,  at  such  time  as  He  willed,  much 
 
456  God's  shilful  framing  of  us.     The  denying 
 
 Book  5.  more  will  He^  if  He  pleases,  restore  again  those  wlio  are 
 already  brought  into  existence  to  the  life  which  was  given 
 by  Him. 
 God's  And  we  shall   find   that   the   flesh   is   both   capable  of 
 
 lous  skill  Grod^s  power  and  impressible  by  it :  as  being  that  which 
 Creatfon  ^^  ^^^  beginning  was  subject  to  the  skill  of  God,  and 
 became,  one  portion  of  it,  an  eye  to  see  withal;  another, 
 an  ear  to  hear ;  another,  a  hand  to  feel  and  to  work ; 
 another,  nerves  bound  in  bundles  on  all  sides,  and  keep- 
 ing the  limbs  in  their  places ;  another,  arteries  and  veins, 
 for  the  blood  and  breath  to  pass  through ;  another,  va- 
 rious parts  of  the  entrails;  another,  blood,  to  combine 
 the  soul  and  the  Body.  Yea,  and  the  variety  is  un- 
 speakable of  man^s  whole  frame  of  members,  such  as  came 
 not  into  being  without  great  skill.  But  what  things  par- 
 take of  God^s  wisdom  and  skill,  the  same  partake  also  of 
 His  Power. 
 §  3.  The  flesh  therefore  is  not  without  part   in  the  artisti- 
 
 cal  skill  and  power  of  God :  but  His  Strength,  which 
 is  life-giving,  is  made  perfect  in  weakness,  i.  e.,  in  the 
 flesh. 
 Flesh  ca-  Let  those  who  deny  that  the  flesh  is  capable  of  the 
 Fife,  be-  life  which  is  given  from  God  say,  whether  they  say 
 eveirnow  ^^^^f  ^^^  living  and  partaking  of  life,  or  having  no 
 not  void  participation  at  all  of  life,  but  professing  themselves  even 
 now  to  be  dead  men  ?  But  if  indeed  they  are  dead 
 men,  how  do  they  both  move,  and  speak,  and  do  all 
 the  rest,  which  are  works  not  of  the  dead  but  of  the 
 living?  If  on  the  other  hand  they  are  now  alive,  and. 
 their  whole  body  partaketh  of  the  life,  how  dare  they 
 say  that  the  flesh  is  not  capable  of  life,  and  apt  to  par- 
 ticipate therein,  allowing  as  they  do  that  they  have  life 
 at  this  moment  ?  It  is  as  if  one  holding  a  sponge  full 
 of  water,  or  a  lighted  lamp,  should  say  of  the  sponge 
 that  it  cannot  partake  of  water,  nor  the  lamp  of  fire. 
 Just  so  these  also,  saying  that  they  live,  and  bear  life  in 
 their  own  members,  go  on  to  contradict  themselves,  by 
 saying  that  their  members   cannot  receive  life.     Where- 
 
resurrection  of  body  absurd  and  blames  tJie  Creator.   457 
 
 as  if  the  temporal  sort  of  life^  far  weaker  than  that  eter- 
 nal life,  hath  yet  such  power  as  to  quicken  our  mortal 
 members;  why  may  not  the  life  of  more  energy  ^  than 
 it, — eternal  life — why  may  it  not  quicken  the  flesh,  prac- 
 tised already  as  that  is  and  accustomed  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  God  willeth 
 it  to  live.  And  that  God  also  hath  power  to  bestow  life 
 upon  it,  is  evident :  for  by  His  bestowing  upon  us  our 
 life,  we  live. 
 
 Since  then  both  God  is  able  to  quicken  that  which  He 
 hath  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  God  ? 
 
 Moreover,   such   as  devise   another   Father  besides  the    ^^y^' 
 Creator,  and  call  Him  good,  do  without  knowing  it  make     ^~j"| 
 Him  out  to  be  weak,  and   useless,  and   careless ;    not   to  Its  not 
 
 -,     .  -,  .  .  .  ,  IT       receiving 
 
 say,  grudgmg    and    envious ;    m    saymg   that   our   bodies  inimortal 
 are  not  quickened   by  Him.     For  whereas  they  say  that  would  in- 
 those  things,  the  enduring  immortality  whereof  is  mani-  ^^g^l^of 
 fest   to    all    men,  such   as  the  spirit  and  soul,  and  other  ^i^^  o^*. 
 
 ^  power  m 
 
 such  things,  are  quickened  by  the  Father :  but  that  some  its  Crea- 
 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  good  ?  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  Spa<rTiKWT€pa.     The  Translator  has    also  the  rendering,  efficacy.    E. 
 
458  Holy  Scrljjtare  shews  that  bodies  can  last. 
 
 Book  5.  tliey  Call  liim)  declines  giving  life  to  these  also_,  it  being 
 in  liis  power  to  do  so,  or  not  liaving  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 bestows,  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- 
 licious Father. 
 §  2.  But  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  God  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  free  and  independent  in  His  decisions. 
 Chap.        As  to  the  fact,  of  the  long  continuance  of  bodies,  so 
 c  I — ■  long  as  it  hath  pleased  God  that  they  should  be  in  health  : 
 let  men  read  the  Scriptures,  and  they  will  find  that  our 
 predecessors   have    got    beyond    700,    and    800,    and   900 
 Types  of  years;  and  their  bodies  attained  length  of  days,  and  par- 
 rection     took  of  life,  SO  long  as  God  willed  them  to  live.    And  why 
 Heb,  xi.    should  we   speak   of  them  ?    since    Enoch,    pleasing   God, 
 was  even  translated  in  the  body,  foreshewing  the  transla- 
 2  Kings    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  carry  and 
 bear  that  which  Themselves  had  formed,  to  set  it  where 
 
Paradise  jprepared  for  the  good.     God^s  AU-Fower.  459 
 
 Themselves  will.  Where  then  was  the  first  man  set?  of 
 course  in  Paradise ;  as  it  is  written,  God  planted  a  Para-  Gen.  ii. 
 dise  in  Eden  towards  the  east,  and  set  there  the  Man  whom 
 He  for7)ied.  And  from  thence  he  was  cast  out  into  this 
 world_,  having  been  disobedient.  Wherefore  also  the  El- 
 ders, the  pupils  of  the  Apostles,  say,  that  those  who  are 
 translated  are  translated  thither: — (inasmuch  as  for  righte- 
 ous men,  and  such  as  have  the  Spirit  within  them,  is 
 Paradise  prepared;  wherein  also  Paul  the  Apostle  hav- 
 ing been  introduced  heard  words  unspealiahle,  to  us  at  ^^^^' 
 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  furnace  of  the  fire  which  had 
 been  heated  sevenfold,  were  neither  hurt  at  all,  nor  was  Dan.  iii. 
 the  smell  of  fire  fownd  in  them.     The  Hand  therefore  of  J^'.  27. 
 God  which  was  with  them,  and  which  wrought  upon  them 
 things  strange   and   to   man's   nature   impossible  : — what 
 wonder,  if  in  those  also  who  were  translated  it  efiected 
 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. 
 ive  not  cast  three  men  into  the  furnace  ?  and  lo,  I  see  four  ib.  25. 
 meyi  walking  in  the  midst  of  the  fire,  and  the  fourth  is  like 
 the  Son  of  God. 
 
 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,  Thr  S.  Luke 
 things  that  are  imiiossihle  ivith  men  are  iiossihle  with  God. 
 
460  Man  of  body  soul  spirit.     Church  had  yet  Prophecy. 
 
 Book  5.  In  the  Same  manner  tlierefore  as  tlie  men  of  our  days, 
 not  knowing  God^s  way  of  ordering  tilings,  account  it  in- 
 credible and  impossible,  for  any  man  to  be  capable  of  liv- 
 ing so  many  year.s,  and  yet  tliose  did  so  live,  wlio  were 
 before  us,  and  those  who  were  translated  live  now,  for 
 an  example  of  the  future  length  of  days : — and  that  men 
 should  have  gone  safe  out  of  the  whalers  belly,  and  from 
 the  furnace  of  fire, — and  yet  they  did  go  out,  led  forth 
 as  it  were  by  the  Hand  of  God,  to  declare  His  Power: 
 — so  now  also,  albeit  some  men,  ignorant  of  the  power  and 
 promise  of  God,  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  God. 
 
 Chap.  But  God  will  be  glorified  in  His  own  creature,  mould- 
 ing it   in    conformity  and   correspondence  with   His  own 
 
 VI. 
 
 God    *     Son.     For  by  the  Hands  of  the  Father,  i.  e.,  by  the   Son 
 JJ^^j^^fg       and  the    Spirit,  Man   is   made  after  i;he  Image  of    God : 
 man,        man,  not  a  part  of  man.     Now  the   Soul  and  Spirit  may 
 be  part  of  man,  but   man   they  cannot   be :  the    Perfect 
 Man  being  a  certain  mingling  and  uniting    of  the    soul, 
 receiving  the  Spirit  of  the  Father:  which  mixture  is  blen- 
 ded also  with  that  flesh,  which  is  moulded  according  to  the 
 Image  of  God.     For  which  cause  the  Apostle  also  saith, 
 1  Cor.  ii.  We  sjjealc  luisdom  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  their 
 partaking  of  the  Spirit,  but  not  in  regard  of  any  priva- 
 tion or  withholding  of  the  flesh,  nor  as  being  barely  that 
 whole       one  thing  alone.     For  if  one  take  away  the  substance  of 
 out  the      the    flesh,  i.  e.,  of  God^s    formation,    and    consider   barely 
 ^         the   Spirit  itself  alone  :    that  which  results  is  no   longer 
 
If  one  of  the  3  ivanting,  no  longer  is  it  Perfect  Man.  461 
 
 the  spiritual  man^  but  a  spirit  of  man^  or  tiie  Spirit  of 
 God.  But  wlien  tliis  Spirit,  mingled  with  the  Soul,  is  - 
 united  to  that  which  God  formed ;  then  by  the  effusion 
 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  not  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- 
 fect 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  Epistle  to  the  Thessalonians,  thus  speaking.  But  i  Thess. 
 may  the  God  of  Peace  sanctify  you  to  he  perfect,  and  may 
 your  ivhole  spirit   and  soul   and   body  he  preserved   blame- 
 less 2into  the  coming  of  our  Lord  Jesus  Christ.     Now  what  and  the 
 cause  in  the  world  had  he  to  ask  for  these  three,  i.  e.,  be  kept 
 soul  and  body  and  spirit,  entire  and  perfect  perseverance  gj"j°  ^'^^ 
 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  all  ?    For  which  cause 
 also  he  calleth  those  perfect,  who  present  unto  the  Lord 
 all  three  without  blame.     Perfect  then  are  they,  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  GolVs  TemjjJes,  thevpfore  to  rise. 
 
 Book  5.  Whence  also  lie  saith  tliat  tlie  Form  is  the  Temple  of 
 1  Cor'iii  ^^^  *  ^^^  speakings  Knoio  ye  not  that  ye  are  the  Temple 
 16, 17.  of  God,  and  the  Spirit  of  God  dwelleth  in  you  ?  If  any 
 Our  man  profane  the  Temple  of  God,  him  shall  God  destroy. 
 God's  For  the  Temple  of  God  is  holy  :  which  temple  ye  are  :  ex- 
 temples:  ppgggiy  calling  the  Body  the  Temple,  in  which  the  Spirit 
 S.  John  dwelleth.    As  also  the  Lord  saith  of  Himself,  Destroy  this 
 
 11.  19. 
 
 lb.  21.  Temple,  and  in  three  days  I  will  raise  it  up.  And  this, 
 it  saith,  Se  spaJce  of  His  own  Body.  And  he  regards  our 
 bodies  as  not  only  a  temple,  but  also  as  the  Temple  of 
 1  Cor.  Christ,  speaking  thus  to  the  Corinthians,  Knoiu  ye  not  that 
 your  bodies  are  members  of  Christ  ?  Shall  I  then,  taking  the 
 members  of  Chi^st,  make  them  members  of  an  harlot?  speak- 
 ing thus,  not  of  some  other  kind  of  spiritual  man,  (for  it 
 is  not  he  who  embraceth  the  harlot)  but  our  body,  i.  e., 
 the  flesh  which  perseveres  in  holiness  and  purity,  he  hath 
 affirmed  to  be  the  members  of  Christ ;  and  that  when  one 
 embraceth  an  harlot,  it  becomes  the  members  of  an  har- 
 Ib.iii.  17.  lot.     And  therefore  he  said.  If  any  man  profane  the  Tem- 
 
 p)le  of  God,  him  shall  God  destroy. 
 we  may  Well  then  :  to  say  that  the  Temples  of  God,  in  which 
 re^surrec"-  the  Spirit  of  the  Father  dwells,  and  that  the  Members 
 God's*^  of  Christ,  do  not  partake  of  salvation,  but  are  brought 
 temple  ^q  destruction  °^,  how  is  it  not  of  the  greatest  blasphemy  ? 
 But  as  to  the  fact,  that  our  bodies  are  raised  up,  not 
 by  their  own  substance,   but   by  the   Power  of  God,  he 
 
 lb.  vi.      saith   to   the   Corinthians,  Now   the   body  is  not  for  forni- 
 13,  14.  .  J  J       J 
 
 cation,  but  for  the  Lord :  and  the  Lord  for  the  body.    And 
 
 God  hath  both  raised  up   the  Lord,   and  luill  raise  up  us 
 
 by  His  oivn  power. 
 
 Chap.        As  therefore  Christ  arose  in  the  Substance  of  His  Flesh, 
 VII.  ... 
 
 — 7~Y~  ^^^  shewed  to  His  Disciples  the  marks  of  the  nails,  and 
 
 and  it       the  Opening  in  His    Side    (now  these  are   the  tokens   of 
 
 again  ^^    H^s    Flesh,  which  rose    again  from   the    dead) ;   so,   "  Us 
 
 too,^^  it  is  said,  "  He  will  raise  by  His  own  Power."    And 
 
 viS"\'i      ^o^^^  *c>  the  Romans  he   saith,  But  if  the  Spirit  of  Him 
 
 •"  perditioriem.    The  Trnnslator  gives     tion.     E. 
 also  the  alternative  rendering,  antiihila- 
 
Our  mortal  bodies,  hodles,  not  soul  nor  sinrit.      463 
 
 ivlio  raised  up  Jesus  from  the  dead  dwell  in  you;  He  tliat 
 raised  up  Christ  from  the  dead  shall  quichen  also  your 
 mortal  bodies.  What  then  are  their  mortal  bodies  ?  Is 
 it  their  souls  ?  Nay,  the  souls  are  incorporeal,  as  com- 
 pared  with  mortal   bodies.     For  God  breathed  into  man's  Gen. 
 
 \  .  .    .  li.  ?• 
 
 face  the  breath  of  life,  and  man  became  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,  Arul  my  soid  shall  live  to  Him :  Ps.  xxii. 
 
 30  LX.X. 
 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  ?     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   gradually  resolved  into 
 
 the  earth  out  of  which  it  was  taken.     This    therefore   is 
 
 the  mortal  part.     And  this   also   it  is   whereof  he  saith. 
 
 He  shall   quicken   also    our  mortal  bodies.     And  therefore  Rom. 
 
 he  saith  of  it  in  the  first  Epistle   to  the  Corinthians,  So  i  Cor.' 
 
 also    is  the   resurrection   of  the  Dead.     It  is  sown  in  cor-  ^^'   "" 
 
 ruption,   it   is   raised   in   incorruption.     For   so,    saith   he,  ib.  36. 
 
 tohat  thou  also  sowest  is  not  quickened  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  J||j^ 
 
 the    earth,  wherein   also  seeds    are  cast  ?     And   therefore  ^^\ch 
 
 .  .  .  .  .         .  ,  shall  be 
 
 he  said,    It   is   sown   m    dishonour,    it   ivill   rise   m   glory,  even  of 
 For   what    more    dishonoured   than    dead    flesh  ?    or   what  bodies 
 again  more  glorious  than  it,  rising  and  receiving  immor-       '^'^* 
 
404     Our  own  face  sliull  see  God.    Tlte    Earnest  now, 
 
 Cook  5.  tality  ?     It  is  soivn  in  weahiess,   it  risetli   in  poiver  : — in 
 43,*^^*^^*  weakness  indeed  of  its   own^   because  being  earth  it  de- 
 partetli  into  eartli ;   but  in  tlie  power  of  God^  Who  rais- 
 Ib.  41.      eth  it  up   from  the   dead.     It  is  sown  a  natural  hochj,  it 
 ivill  arise   a   sjnritual   body.     He  gives  us   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  they  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.xiii.     for    ever.     For  noiv,    saith  he,  ive    knoiv   in  part,  and  we 
 lb  12       'propliesy    in  part :    hut   then  face    to  face.     This    is   what 
 1  S.  Pet.  Peter  also  speaks  of:   Whom,  not  having  seen,  ye  love:  in 
 WJwm  now  also  not  seeing  ye    believe;    and    believing  shall 
 rejoice   with  joy  unspeakable.     For    our  face   shall  behold 
 the  Face  of  the  Living   God,  and   shall  rejoice  with  joy 
 unspeakable :    of  course,  upon   beholding   its  own  proper 
 delight. 
 Chap.        But  now  we  receive  a  part  from  Ilis    Spirit,  towards 
 — j~ —  the   perfecting  and   preparing    of  incorruption,  practising 
 The         by  little  how  to  receive  and  bear  God :  which  thing  also 
 vhaTit'     t^®   Apostle   hath    called  an    earnest,   (which  is  a   portion 
 worketh    ^f  ^j^g^^  honour  which  is  promised  to  us  by  God),  saying 
 Eph.  i.     ill  ilis  Epistle  to  the  Ephesians,  In  ichoni   ye   also, — hav~ 
 13, 14.      ^^^g  ]iQ(if(i  fJiQ  ifjord  of  truth,  the  Gospel  of  your  salvation — 
 in  whom  believing  ye  ivere  sealed  ivith  the  Holy  Spirit  of 
 Promise,  ivhich  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,  are  not  in  the  flesh,  hut  in  the  Spirit  : 
 if  indeed    the    Spirit  of  God    diuelleth  in   you :    And   this 
 takes  place,  not  by  our  losing  the  flesh,  but  by  our  par- 
 taking  of  the   Spirit,     r  or    not  without  flesh  were  they 
 to  whom  he  was  writing,  but  they  were  such  as  had  re- 
 lb.  15.      ceived  the  Spirit  of  God,  in  whom  u-e  cry,  Abba,  Father. 
 If  then  we,  having  the  pledge,  cry  out  now,  Abba,    Fa- 
 Fuhiess     ^^'^''-''    what   will    it   be,    when   rising   again    we  shall  see 
 
the  Whole  there.  Carnal  and  Spiritual  men :  unclean  leasts.  465 
 
 Him  face  to  face  ?  when  all  the  members  shall  most  abun- 
 dautly  utter  the  hymn  of  exultation,  glorifying  Him  who 
 will  have  raised  them  from  the  dead,  and  given  them  eter- 
 nal life?  I  say,  if  that  which  is  but  an  earnest,  wrap- 
 ping the  man  up  in  itself,  even  now  causes  us  to  say, 
 Ahha,  Father  ;  what  will  be  the  effect  of  the  entire  grace 
 of  the  Spirit,  which  God  shall  give  unto  men?  It  will 
 render  us  like  unto  Him,  and  perfect  us,  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  flesh,  but  submit  themselves 
 to  the  Spirit,  and  walk  reasonably  in  all  things ;  the  Apos- 
 tle rightly  calleth  Spiritual,  because  the  Spirit  of  God 
 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  God,  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,  What  is 
 having  no  desire  of  God^s  Spirit,  but  living  after  the  fa- 
 shion of  swine  and  of  dogs,  those  the  Apostle  justly  calls 
 carnal,  because  they  have  no  other  but  carnal  ideas.  And 
 the  Prophets  too  for  this  same  reason  compare  them  to 
 irrational  animals,  because  of  their  irrational  demeanour, 
 saying,  They  are  become  horses  raging  after  females^  each  Jer.v.  8. 
 one  of  them  neighing  after  the  ivife  of  his  neighbour.  And 
 again,  Man  being  in  honour,  is  likened  unto  the  beasts  :  Ps.  xlix. 
 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  thino^s  the  Law  in  figure  foretold,  from  „  §  3. 
 
 Partiii"" 
 
 animals  drawing  the   outline  of  man :   as  thus ;  Whatever  the  hoof 
 things  have  a  double  hoof  and  chew  the  cud,  it  pronoun-  f"^  l^l^' 
 ceth  clean:    but  whichever   lack    either   both   or   one    of ^^^^^^^'^^^t 
 these,  it   separateth   as   unclean.     Who   then   are   clean  ?  xi.  3. 
 
 H  h 
 
4G6  Farting  ilte  hoof  and  clifirincj  ilte  cud,  trliaf. 
 
 Book  5.  Those  wlio  by  faitli  take  tlieir  way  steadily  towards  tlie 
 Father  and  the  Son;   for  this  is  the  steadiness  of  those 
 Ps.i.  2.     who  are  of  the  double  hoof: — and  who  muse  on  the  say- 
 ings  of  God  day  and  night,  that  they  may  be  adorned 
 with  good  works :  for  this  is  the  excellency  of  them  that 
 V^^^■^       chew  the  cud.     But  those  are  unclean,  who  have  neither 
 part  not    a  double  hoof,  nor  chew  the  cud ;  i.  e.,  who  neither  have 
 nor  chew  faith   in    God,  nor  muse  on  His  words ;    and  this   is  the 
 abomination  of  the  Heathen.     Those  again  who  chew  the 
 the  Jews   cud,  but   havo   not    the   hoof   double,    and   are   also   un- 
 
 part  not        ,  ,..,..,, 
 
 the  hoof  clean: — this  is  a  description  by  imagery  of  the  Jews,  who 
 although  they  have  the  words  of  God  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  cleft  hoofs  tak- 
 ing each  others^  place  along  the  road  :  and  with  one  part 
 of  the  hoof  they  support  the  other.     And  equally  unclean 
 
 Heretics    are   those,  who  have   indeed  a  double  hoof,  but    do   not 
 
 chew  not      t  t  -,  -,      t  • 
 
 the  cud  chew  the  cud  :  and  this,  you  see,  is  a  representation  of 
 all  Heretics,  and  of  those  who  do  not  muse  on  the  words 
 of  God,  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  L  say  to  you  ? 
 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  God,  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 
 
 "    animales.     The  Translator    gives    Version  1  Cor.  ii.  11.     E. 
 also  the  rendering,  natural,  as  in   our 
 
3Ianj  Body  Soul  Sjpirit ;  ivifJiout  the  Spirit,  dead.    467 
 
 and  wild  beasts^  custom  again  liatli  explained  tliis  by  tlie 
 words  "cattle''^  and  "senseless  j^^  lastly,  tbe  Law  liatli 
 pronounced  tbem  unclean. 
 
 And  tbis  is  wbat  tbe  Apostle  also  saitb  among   otber    Chap. 
 tbingSj   That  flesh  and   hlood   cannot   inJierit   the  Mngdom 
 
 e     1 
 
 of  God.     It  is  tbe  same  wbicb  all  tbe  Heretics  allege  for  i  cor.  xv. 
 tbeir  own  madness  :  wbereby  tbey  strive  botb  to  impede  ^^' 
 us,  and  to  prove   tbat   God^s    Creation  is  not  saved :  not 
 perceiving  tbat  tbere  are  tbree  tbings,  of  wbicb,  as  we 
 bave    sbewn,   tbe  perfect    Man    consists :    i.   e.,   of  Flesb,  Man  of 
 
 three 
 
 Soul,  and  Spirit :  and  tbat,  wbile  tbe  one  of  tbese,  wbicb  parts 
 is  tbe  spirit,  saves  and  gives  form :  anotber,  wbicb  is 
 tbe  Flesb,  is  united  and  formed : — tbat  wbicb  is  between 
 tbese  two  is  tbe  Soul,  wbicb  now  followetb  tbe  Spirit, 
 and  is  by  it  exalted;  now  consenting  unto  tbe  Flesb, 
 sinks  down  into  eartbly  lusts. 
 
 As  many  tberefore  as  bave  not  Tbat  wbicb  saves  and 
 forms,  and  Unity, — tbese  accordingly  will  be,  and  will 
 be  called,  Flesb  and  Blood :  as  not  baving  witbin  tbem 
 tbe  Spirit  of  God.  And  tberefore  sucb  are  by  our  Lord 
 also  called  '^  dead  men  :  ^'  for  saitb  He,  Let  the  dead  S.  Luke 
 hury  their  dead  :  because  tbey  bave  not  tbe  Spirit  wbicb 
 quickenetb  man. 
 
 But  as  many  as  fear  God,  and  believe  in  tbe  Advent  §  2. 
 of  His  Son,  and  by  faitb  settle  in  tbeir  bearts  tbe  Spirit 
 of  God  : — sucb  as  tbese  are  justly  called  Men,  and  pure, 
 and  spiritual,  and  living  unto  God  :  because  tbey  bave 
 tbe  Spirit  of  tbe  Fatber,  Wbicb  purifietb  man,  and  rais- 
 etb  bim   to  tbe  life  of  God.     For  as  tbe  "  weak  flesb,''  S.  Matth. 
 
 xxvi    41 
 
 so  also  tbe  "willing  spirit''  bad  witness   borne  to  it  by    "    " 
 tbe  Lord.     Sucb   an  one   is    powerful   to    effect  wbatever 
 it  batb  in  °  band.     If  tben  tbis  readiness  of  tbe  Spirit  be  The  will- 
 used  by  any   one  to    temper   tbe  weakness  of  tbe  flesb,  JJ^fs^^"'^ 
 as  a  kind  of  spur ;  tbe  strong  must  of  absolute  necessity  the  weak 
 overcome  tbe  weak,  until  tbe   weakness  of  tbe  flesb   be 
 swallowed   up   by  tbe    strengtb  of  tbe   Spirit;   and  sucb 
 an  one  must  be  no  more  carnal  but  spiritual,  because  of 
 
 o  in  promptu.    The  Translator  gave    the  alternative  rendering,  at  hand.    E. 
 
 H    b    2 
 
4G8  Man's  Life  the  Spirit. 
 
 Book  5.  his  participation  of  tlie  Spirit.  Just  so  the  Martyrs  bear 
 their  witness,  and  despise  death,  not  according  to  the  in- 
 firmity of  the  flesh,  but  according  to  the  readiness  of  the 
 spirit.     For  the  weakness  of  the  flesh  being  swallowed  up 
 
 The  Spi-  sheweth  the  Power  of  the  Spirit ;  and  the  Spirit  on  the 
 
 rit  heri- 
 
 teth,  the    other  hand  swallowing  up  weakness,  hath  the  flesh  in  itself 
 inherited  ^J  inheritance :  and  out  of  the  two  is  made  up  the  living 
 
 man  :    living,    by  his  participation   of  the    Spirit,  and   a 
 
 man,  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  God :    the 
 
 irrational   blood   is    as    water   poured   out    on   the    earth. 
 
 1  Cor.      And   therefore  he  saith.  As  is  the  earthy,  such  are  tliey 
 XV.  48. 
 
 that  are  earthy.     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  God.       And 
 
 lb.  49.     therefore  it  saith.  As  ive  have  home  the  image  of  him  ivlio 
 
 is  of  the  Earth,  let  us  hear  also  the  Image  of  Him  Who  is 
 
 from  Heaven. 
 
 What  then  is  the  earthly  thing  ?  The  created  form. 
 What  again  the  Heavenly?  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  God  we  cannot 
 be  saved,  the  Apostle  exhorting  us  to  keep  well  the 
 Spirit  of  God  by  faith  and  a  pure  conversation,  that 
 we  may  not  become  without  portion  in  God's  Spirit, 
 and  fail  of  the  Kingdom  of  Heaven — cried  out  that  the 
 Flesh  in  itself  cannot  in  the  blood  inherit  the  Kingdom 
 of  God. 
 §  4.  For,  if  the  truth  must   be   told,   the   Flesh    doth   not 
 
 S.  Matth.  inherit  but  is  inherited :    as  also  the  Lord   saith.  Blessed 
 
 V.  5. 
 
 are  tJte  meeh,  for  they  shall  inherit  the  Eartli :  as  though 
 
 in  the  Kingdom  that  earth  were  inherited,  whereof  also 
 
Flesh  admitted  to  the  Inheritance  by  the  Spirit.      4G9 
 
 is   the  substance  of  our  flesh :    and  therefore  He  willeth 
 the  temple  to  be  pure^  that  the   Spirit   of  God  may  be 
 delighted  therewith,  as    the  Bridegroom  with  the  Bride.  Flesh  in- 
 As  then  the  Bride   cannot  marry,  but  may  be  married,  yet  is  ad-' 
 when  the   Bridegroom  shall  come  and  take  her  to  him-  SJJJo  the 
 self:  so  also  the  Flesh  of  itself  cannot  inherit  the  Kinar- 1"^^^^'- 
 dom  of  God,  but  may  by  inheritance  be  admitted  into 
 the  Kingdom  of  God.    For  the  living  inheriteth  the  goods 
 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  liveth  ? 
 The  Spirit  of  God.    And  what  are  the  goods  of  the  dead? 
 The  Members  of  Man,  which  decay  in  this   earth.     But 
 these  become   the  inheritance  of  the   Spirit,   when   they 
 are  translated  into  the  Kingdom  of  Heaven. 
 
 Yea,  and  for  this  cause  Christ  died,  that  the  Testament  Christ's 
 of  the  Gospel  being  opened,  and  read  to  the  whole  world.  His  ser- 
 might  first  of  all  make  His  servants  free,  and  then  con-  and^maTe 
 stitute  them  heirs  of  all  that  He  hath,  the  Spirit  posses-  them  His 
 
 Leirs 
 
 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.  That  flesh  and  blood  cannot  inherit 
 the  Kingdom  of  God.  As  if  He  should  say.  Be  not  de- 
 ceived; for  except  the  Word  of  God  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  this  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,    Chap. 
 reject  the  ingrafting   of  the   Spirit.     But  thou,   saith  he,  — ^  ,' — 
 heiiig   a   tvild  olive,  ivast  graffed  into   the   good  olive   tree,  Rom.  xi. 
 and   hast   been  made  partalzer  of  the  fatness  of  the   Olive.  ^^' 
 As  therefore  the  ingraffed  wild  olive,  if  it  continue  to  be 
 
470  Olive  type  of  man  fallen  and  recovered, 
 
 Book  5.  wliat  it  was  before,  a  wild  olive,  is  cut  off  and  cast  into 
 tlie  fire :  if  on  the  otlier  liand  it  have  kept  its  ingrafting, 
 and  is  changed  into  a  good  olive,  it  becometli  a  fruitful 
 olive  tree,  planted  as  it  were  in  tlie  King's   garden :   so 
 also  men,  if  by  faitli  tliey  have  gone  on  towards  the  bet- 
 ter, and  have  received  the  Spirit  of  God,   and  have  put 
 forth  the  fruitful  buds  formed  by  Him,  will  be  spiritual, 
 as  planted  in  the  garden  of  God.     If  on  the  other  hand 
 they  have  rejected  the  Spirit,  and  have  continued  in  what 
 they  were  before,  chusing  rather  to  be  of  the  Flesh  than 
 of  the  Spirit:  most  justly  is  it  said  of  such,  that  ''^ Flesh 
 and  blood  inherit  not  the  Kingdom  of  God:'^  as   if  one 
 should  say,  that  the  wild  olive  is  not  taken  into  the  Pa- 
 radise of  God. 
 Like  the       Wonderfully  then  doth  the  Apostle  set  forth  our  nature, 
 we  can     and  the  whole  dispensation  of  God,  in  his  discourse  con- 
 we^can"^'  cerning  flesh  and  blood,  and  the  wild  olive.     For  as  an 
 return  to  olive  tree   neglected,  left   for  a  while  in  the  desert,  and 
 wildness   producing   wild   fruits,  in  itself  becomes  a  wild  olive;  or 
 on   the   other   hand  a  wild   olive   receiving    culture,    and 
 graffed  in,  returns  quickly  to  the   old  fruitfulness  of  its 
 nature : — so  also  men  in  a  neglected  condition,  and  bear- 
 ing the  desires  of  the  flesh  as  a  sort  of  wild  fruits,  be- 
 come   for   their   part?   unfruitful   in   righteousness.      For 
 S.  Matth.  while   men    sleep,    the   Enemy  puts    in    seed   which   pro- 
 duces tares.     And  therefore  the  Lord  bade  Flis  Disciples 
 lb.  XXIV.  ^^ watch.''     And  those  on  the  contrary  who  are  unfruitful 
 in  righteousness,  and  all  wrapped  as  it  were  in  briars,  if 
 they  meet  with  attention,  and  receive  God's  Word  as  an 
 ingrafting,  arrive  at  the  old  Nature  of  man,  I  mean  that 
 which  was  made  in  God's  image  and  likeness. 
 §  2.         But  as  the  ingraffed  wild  olive  loses  not  indeed  the  sub- 
 stance of  Wood,  but  changes  the  quality  of  its  fruit,  and 
 receives  another  name — is  declared  to  be  no  longer  a  wild 
 olive,   but  a  fruitful   Olive  tree; — so  also    man,  by  faith 
 how         ingraffed,  and  receiving  the  Spirit  of  God,  loseth  not  in- 
 
 P  secundum  stiam  caitsam,  as  above  c.     the    rendering,  "  by  their  own    fault." 
 8,  §  2  fin.    The  Translator  gives  also     E. 
 
without  ingrafflngj  nougld.  471 
 
 deed  tlie  substance  of  flesli,  but  cliangetli  tb.e  quality  of 
 liis  fruit,  i.  e.,  of  his  works,  and  receivetli  another  name, 
 significative  of  tlie  cliange  for  tlie  better.     He  is  declar- 
 ed to  be  no  longer  "  flesb.  and  blood/^  but    '^  a   spiritual 
 man/-'     And  as    on   tbe  other   hand  the  wild  olive,  if  it 
 receive   no  ingraflSng,  continueth  useless  to  its  owner  by 
 its    quality    of  wildness,    and   as    unfruitful   wood   is    cut 
 down  and  cast  into  the  fire;   so  also  Man,  if  he  receive 
 not  by  faith  the  ingraffing  of  the   Spirit,  continues  to  be 
 what   he   was  before :  being  flesh    and  blood,  he    cannot 
 inherit    the  Kingdom    of   God.     Well  therefore   saith  the 
 Apostle,   '^  Flesh  and  blood  cannot  inherit  the  Kingdom 
 of  God:"  and,  *'^They  that  are  in  the  flesh  cannot  please 
 God :"  not  casting  away  the  substance    of  the  flesh,  but 
 dra^ving  to  it  the  infusion  of  the  Spirit.     And  therefore 
 he  saith,   This   mortal  must  ])ut   on  immortality,  and    this  i  Cor. 
 corruptible  must  put  on  incorruption.     And  again  he  saith,  ^^' 
 But  ye  are  not  in  the  flesh,  hut  in  the  Spirit,  if  indeed  the  Rom. 
 Spirit  of  God   ahideth   in   you.     And  yet  more  evidently  ^^^^*  ^* 
 doth  he  set  forth  that  truth,  saying,  The  Body  indeed  is  ib.  10, 
 dead,  because  of  sin,  but  the  Spirit  is  life,  because  of  righte- 
 ousness.    But   if  the    Spirit  of  Him    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  dwelleth  in  you.     And  again  in  the  Epistle  to 
 the  Romans  he  saith.  For  if  ye  live  after  the  flesh,  ye  will  lb.  13. 
 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  luorhs  ib.  13, 
 of  the  flesh  ye  shall  live.     For   as  many  as  are  led  by  the  ^^' 
 Spirit  of  God,  they  are  the  sons  of  God^. 
 
 And  he  hath  indicated  the  works  too  themselves,  which    Chap. 
 
 .  XI. 
 
 he  calleth  carnal,  what  they  are :  foreseeing  the  cavils  of     .  / 
 
 the  unbelieving,  and  himself  expounding  himself,  that  no  What 
 
 1  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.  Harvey,  ii.  447.      E. 
 
472  WorJcs  carnal  and  spiritual.     Who  save  us. 
 
 Book  5.  question  might  be  left  to  such  as  dispute  of  him  un- 
 Ta^ni  faithfully  :  for  thus  he  speaks  in  the  Epistle  to  the  Gala- 
 Gal.  V.  tians,  Now  the  ivorhs  of  the  flesh  are  tnanifest,  which  are, 
 Adulteries f  fornications y  uncleanness,  lasciviousnesSj  idolatry, 
 witchcrafts,  hatreds,  contentions,  jealousies,  angers,  emula- 
 tions, animosities,  irritations,  dissensions,  heresies,  envyings, 
 drunJcennesses,  revellings,  and  such  like  :  of  which  1  foretell 
 you,  as  I  have  also  foretold,  that  they  who  do  such  things 
 shall  not  possess  the  Kingdom  of  God  :  more  clearly  setting 
 forth  to  his  hearers  the  meaning  of,  '^  Flesh  and  blood 
 cannot  inherit  the  Kingdom  of  God/^  For  they  who  do 
 so,  truly  walking  after  the  flesh,  cannot  live  unto  God. 
 
 what  And  on  the  other  hand  he  hath  brought  in  the  spiri- 
 
 spiritual  ^     -,    -  t  •  ^         •         tp  ^  •  i« 
 
 tual   domgs   which   give   life   to   the   man,  i.  e.,   the   m- 
 
 Ib.  22,     graflBng   of  the    Spirit,    thus    speaking,   But   the  fruit   of 
 the  Sinrit  is  love,  joy,  peace,  patience,  goodness,  hindness, 
 fidelity,  meekness,  continence,   chastity :   against  these  there 
 is   no    laiv.     As  therefore   he  who  hath   gone  on   to  the 
 better,  and  hath  wrought  the  fruit   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 
 destroy-    of  the  flesh,  being  truly  esteemed  Carnal,  because  he  re- 
 ^^^'          ceiveth  not  the  Spirit  of  God,  shall  not  be  able  to  pos- 
 sess the  Kingdom  of  Heaven.     Even  as  the  Apostle  him- 
 1  Cor.  vi.  self  again  testifieth_,   saying  to  the  Corinthians,  Know  ye 
 not  that  the  unjust  shall  not  inherit  the  Kingdom  of  God  ? 
 Be  not  deceived,  saith  he :  neither  fomicaiors,  nor  idolaters, 
 nor  adidterers,  nor  effeminate,  nor   those  who  defile  them- 
 selves with  mankind,  nor  thieves,  nor  covetous,  nor  drunh- 
 ards,  nor  rev  Hers,  nor  extortioners,  shall  inherit  the  King- 
 dom of  God.     And  these  things,  saith  he,  ye  indeed  were; 
 hut  ye  are  ivashed,  hut  ye  are  sanctified,  hut  ye  are  justi- 
 fied in  the  Name  of  the  Lord  Jesus  Christ,  and  in  the  Spi- 
 rit of  our  God,    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    tJie  Name   of  our  Lord   Jesus 
 Christ,  and  the  Spdrit  of  our  God. 
 
How  we  receive  His  Image.     Flesh  reci^pient  of  Life.     473 
 
 As  tlierefore  in  tliis  place  he  liatli  enumerated  tliose  §  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  have  home  the  image  of  him  who  is  of  the  clay,  lb.  xv. 
 let  us  also  hear  the  Image  of  Htm  Who  is  from  Hea-  ' 
 veil.  For  this  I  say,  hrethren,  that  flesh  and  hlood  cannot 
 fossess  the  Kingdom  of  God.  Now  this  which  he  saith, 
 '^As  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  ?  Of  course,  when 
 the  aforesaid  works  of  the  flesh  were  wrought  in  us.  And 
 when  on  the  other  hand  the  image  of  the  heavenly  ?  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  from  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   as   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  The 
 of  them  continue  in  one   stay,  but  the  one  is  thrust  out  cipient  of 
 by  the  other,  and  in  the  presence  of  the  one  the  other  J^cfp|j.nt 
 is  annihilated.     If  then  death,  prevailing  against  the  man,  of  Life 
 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 
 and  quicken  the  man  ?  as  saith  the  Prophet  Esaias,  Heath  Isa.  xxv. 
 in  his  might  swallowed  up  :  and  again  God  hath  taken  away 
 every  tear  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  Breath  passes  away,  the  Sinr'd  ahides. 
 
 Book  5.       For  tlie  breatli  of  life,  the  result  of  wliicli  is  the  natu- 
 §  '^'     ral  man,  is  one  thing,  and  the   quickening  Spirit,  which 
 makes  him  also   spiritual,  is  another  thing.     And  there- 
 Isa.  xlu.   fore  Esaias  saith.  Thus  saith  the  Lord  Wlio  made  the  Hea- 
 '^'  ven  and  strengthened  it,  Who  fixed  the  earth  and  all  things 
 
 therein;  and  giveth  breath  to  the  people  thereon,  and  sinr'it 
 to  them  that  tread  on  it :  wherein  he  affirms  that  breath 
 indeed  was  given  in  common  to  all  the  people  upon  the 
 earth,  but  the  Spirit  especially  to  those  who  tread  down 
 their   earthly    desires.      Wherefore    again    also   the   same 
 lb.  Ivu.     Esaias  distinguishing  the  aforesaid  things  saith.  For  Sjn- 
 LXX.       rlt  shall  go  forth  from  Me,  and  all  breath  I  have  made: 
 wherein  he  set  down  the  word  *^^  spirit  ^^  with  especial  re- 
 ference to  God,  Who  poureth  it  out   on  mankind  in  the 
 Breath      last  times  by  the  adoption  of  sons  :  but  the  word  Breath 
 spirit        in  a  general  sense  with  reference  to  the  crea^ture,  which 
 same        also  he  termed  a  thing  made.     But  that  which  is  made 
 is  different  from  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 
 having  remained  for  a  time,  afterwards  departeth,  leav- 
 ing that  breathless,  to  which  before  it  had  appertained : 
 but  the  other,   encompassing  the   man  from  within   and 
 from  without,  as  being  apt  always  to   abide,  never  for- 
 1  Cor.      saketh  him.     But  not  first  cometh  that  ivhich  is  spiritual, 
 saith  the  Apostle,  (uttering  this  as  to  us  men,)   hut  fi.rst 
 that  ivhich  is  animal,  then  that  ivJiich  is  sp)iritual :  accord- 
 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.  -45.      fore  also  the  first  Adam  was  made  by  the  Lord  a   living 
 soul,  the  second  Adam  a   quickening  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    quickened :    as   neither   is    it    one    thing    that    is    lost, ' 
 
We  jput  off,  not  the  Flesh,  hat  its  lasts.  475 
 
 and  another  tliat  is  found,  but  that  very  sheep  which  was  S.  Matth. 
 lost,  did  the  Lord  come  seeking  again.     What  then  was 
 it  that  was  dying?    Of  course,  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,   our   Lord  came  ened  ' 
 to  quicken  :  that  as  in  Adam  we  all  die,  as  being  merely  i  Cor. 
 animal,   so  in   Christ   we  may  live,   as  being  spiritual, — 
 putting  off,  not  the  form  in  which  God  moulded  us,  but 
 the  lusts  of  the  flesh, — and  receiving   the  Holy   Ghost : 
 as  saith  the  Apostle   in   the   Epistle   to  the   Colossians; 
 Mortify  then-efore  your  members  which  are  upon  the  earth.  Col.iii.5. 
 And  what  these  are,  he  hath  himself  explained :    Forni- 
 cation, uncleanness,  inordinate  affection,   evil  conciqnscence, 
 and  covetoiisness,  ivhich  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  Kingdom  of  Heaven.     For  their  soul   verg- 
 ing towards  the  worse,  and  sinking  down  to  earthly  de- 
 sires, hath  partaken  of  the  same  title   which  is  apphed 
 to  such  things :   which  things  bidding  us  to  put  off,  he 
 saith  again  in  the    same  Epistle,    Ye,  pidting  off  the  old  lb.  9. 
 man  ivith  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   he   was    formed   in   the   womb.  Apostle 
 and  had  gone  out  therefrom ;   in  the  Epistle  to  the  Phi-  ^j^^q/^^ 
 lippians  he   made    confession,    and  saith.  And   to   live   in  p^ii. 
 the  flesh  is  the  fruit   of  my  ivorh :   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        S.  raid  i^arted  not  ivith  himself.     The  healed 
 
 Book  5.  ting  off  of  our  old  conversation,  tliat  wliicli  growetli  old 
 Col.  and  decayeth :  and  for  tliis  cause  lie  added,  And  jput- 
 ting  on  the  New  Man,  him  who  is  reneived  unto  hiow- 
 ledge  after  the  image  of  Him  that  created  him.  Thus  in 
 saying.  Who  is  renewed  unto  knowledge,  he  was  shew- 
 ing how  that  the  very  same  person  who  was  before  a 
 man  of  ignorance,  i.  e.,  not  knowing  God,  is  renewed 
 by  the  knowledge  of  Him.  For  the  knowledge  of  God 
 reneweth  man.  And  in  saying,  *'  After  the  image  of  his 
 Creator,^^  he  declared  our  gathering  into  that  Man,  who 
 in  the  beginning  was  made  after  the  image  of  God. 
 §  5.  And  that  the  Apostle  was  the  very  same  person  as 
 he  had  been  born  from  the  womb, — that  is,  the  old  sub- 
 stance of  the  Flesh, — he  said  himself  in  the  Epistle  to 
 Gal.  i.  the  Galatians ;  But  when  it  pleased  God,  Who  separated 
 me  from  my  mother's  womb,  and  called  me  hij  His  grace, 
 to  reveal  His  Son  in  me,  that  I  might  preach  Him  among 
 the  Gentiles.  As  we  said  before,  he  who  had  been  born 
 of  the  womb,  and  he  who  was  preaching  the  Son  of  God 
 were  not  two  persons;  but  the  very  same  who  was  be- 
 fore ignorant,  and  persecuted  the  Church,  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  oivn  llmhs  and  hodies.  477 
 
 For  the  Maker  of  all,  tlie  Word  of  God,  Wlio  also  §  6. 
 moulded  Man  at  first, — when  He  found  His  own  work  ^^^^p 
 shattered   by  wickedness,  healed  it  in  every  way :    both  restores 
 
 ...       TT-  .     "IS  crea- 
 
 in  each  particular  member,  even  as  it  exists  in  His  on-  ture  both 
 ginal  mould ;   and  also  in  that  once  for  all  He  renewed  and 
 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  is  incapable  of  life,  which   is  of 
 Him,    which  hath  received  healing  from  Him  ?     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  framed. 
 
 For,  let  those  who   maintain  the   contrary,  i.   e.,  who    Chap. 
 speak  against  their  own  salvation — let  them  say  of  the  — f~,^- 
 High-Priest's   daughter   who    died,    and   of    the   widow's  He  gave 
 son  who  after  death  was  being  carried  out  near  the  gate,  oTh  ?n^ 
 and  of  Lazarus  who  lay  now  the  fourth  day  in  the  grave, —  those  He 
 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   raan,  I  say  unto  thee,  Arise :    and   he  S.  Luke 
 that  was  dead  sat  uj),  and  lie  commanded  to  be  given  15." cf.' 
 him  to  eat,  and  gave   him   to   his   mother.     And  Lazarus  ^"^* 
 He  called  with  a  loud  voice,  saying,  Lazarus,  come  forth  :  s.  John 
 and  the  dead,  we  read,  came  forth,  hound  hand  and  foot  ib\  44"^ 
 with  grave  clothes.     This  is  the  symbol   of  the  man  who 
 had   been   bound   in   his    sins.      And   therefore   said  the 
 Lord,  Loose  him,  and  let  him  go.  ^^• 
 
 As  therefore   those  who  were   healed,  were   healed   in 
 the  limbs  which  had  before  suffered ;  and  the  Dead  rose 
 
478       ChrUt  u'Ul  raise.     Ohstinacij  ofiliose  who  deny. 
 
 Book  5.  in  tlie  same  bodies,  their  own  limbs  and  bodies  receiving 
 the  cure,  and  such  life  as  the  Lord  then  gave  : — the 
 Lord  who  by  things  of  time  was  forming  beforehand 
 things  of  eternity,  and  shewing  that  He  is  the  Yery  One 
 
 andac-     Who  Can  bestow  on  His  own  work  both  life  and  heal- 
 
 credited  ^  »  _  , 
 
 the  Re-  ing,  that  His  saying  also  about  the  Resurrection  might 
 ?CoT.  x°v!  l^e  credited : — so  likewise  in  the  end,  at  the  last  trump, 
 ^^'  the  Lord  calling,  the  dead  will  rise  again :   as   He   saith 
 
 S.  John    Himself,  The  hour  shall  come,  wherein  all  the  dead  ivhich 
 ' "  '  are  in  the  graves,  shall  hear  the  voice  of  the  Son  of  Man, 
 Ojud  shall  come  forth;    they  that  have  done  good  unto   the 
 Resurrection  of  Life,  and  they  that  have  done  evil,  unto  the 
 resurrection  of  judgment. 
 §  2.  Foolish  then  in  very  deed  and  miserable  are  they,  who 
 
 They  who  ^y[\\  ^Q^  discern  things  so  clear  and  manifest,  but  fly  from 
 deny  it'  the  light  of  Truth :  who  like  CEdipus  in  the  Tragedy 
 blindness  make  themselves  blind.  And  as  untrained  wrestlers,  pro- 
 voking others,  holding  as  with  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 
 XV.  60.  .  ... 
 
 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  CEconomy  of  God. 
 §  3.         For  to  this    effect   they   will   affirm   that   those   words 
 ftom^^      mean   the   flesh,   and  not  the  works  of  the  flesh,  as  we 
 S.  Paul     have  shewn — convicting  the  Apostle  of  contradicting  him- 
 self.    For  he  saith  immediately  in  the  same  epistle,  evi- 
 Ib.  53-55.  dently   concerning   the    flesh,    the    following   words :    For 
 this  corruj)tihle  must  jout  on  incorrujption,  and  this  mortal 
 put  on  immortality.     But  when  this  mortal  shall  have  put 
 on  immortality,  then  shall  come  to  pass  the  saying  that  is 
 written.  Death  is  swallowed  tip  in  victory.     Where,  0  Death, 
 is    thy    siing  ?    where,  0  Death,  is    thy  victory  ?     Now  all 
 
The  hoJi/  of  lowliness,  the  Flesh.  479 
 
 tliis  will  be  justly  said  then^  wlien  tliis  mortal  and  cor- 
 ruptible flesli,  to  wliicli  also  death  relates,  wliicli  is  even 
 pressed  down  by  a  certain  tyranny  of  deatli,  sliall  liave 
 put  on  incorruption  and  immortality.  For  tlien  sliall 
 death  be  truly  overcome,  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-  Pliil-  iii« 
 satlon  is  in  Heaven ;  whence  also  ive  looh  for  a  Saviour, 
 the  Lord  Jesus,  who  shall  transfigure  the  hody  of  our  loiv- 
 liness  to  be  conformed  to  the  Body  of  His  glory,  so  that  it 
 may  he  ahle  according  to  the  Poiuer  of  His  luorhing.  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  death  may  he  swallowed  up  of  life.  2  Cor. 
 But  He  that  hath  u'vought  us  for  this  very  thing  is  God,  ^'  ' 
 Who  also  giveth  us  the  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,  but  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, Glorify  God  in  your  Body.  Now  God  is  the  1  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,  Al-  2  Cor.  iv. 
 ways   hearing  ahout   in  our    hody  tlie  dying  of  Jesus,   that     ' 
 the  life   of  Jesus    Christ   may  he   manifested  in    our   hody. 
 For  always  ive  ivho  live^    are  delivered  unto  death  hy  Je- 
 
 r  Mr.  Harvey  (ii.  358)  says  that  two  found  also  in  two  uncial  Mss.  of  the 
 principal  Mss.  of  S.  Irenaeus  read,  For  ninth  century,  F  and  G,  and  in  Tertul- 
 if  we  who   live,  &c.      This   reading  is     lian  (De  Res,  Carnis  c.  44).     The  Pes- 
 
480       Bodies  receive  the  Spirit  here,  in  fulness  there. 
 
 Book  5.  sus,  that   the  life  also  of  Jesus  may  he  manifested   in  our 
 mortal  flesh.     And  as  to  the  Spirit^s  embracing  tlie  flesh, 
 2  Cor.      in   the   same   Epistle   he   saith.    That   ye   are   the  Epistle 
 of  Christ,  ministered  hy  us,  written  not   with  inh  but  with 
 the   Spirit  of  the  Living   God,  not  in  tables  of  stone,  but 
 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  Resurrection  the  Apostle  in  the 
 Phil.  iii.    Epistle  to  the  Philippians  saith,  Conformable  to  His  death, 
 if  by  any   means  I  may   attain   to    the   Resurrection  from 
 the  dead.     In  what   other  mortal  flesh  then  can  we   un- 
 derstand the  life  to  be   manifested,   except  in  this   sub- 
 stance, which  is  also  delivered  unto  death  for  its  confes- 
 1  Cor.      gion  concerning  God  ?     As  he  saith  himself.  If  axcording 
 to  man  I  have  fought  with  beasts  at  Ephesus,  luhat    doth 
 lb.  13-21.  it  profit   me,  if  the  dead  rise  not  ?     For  if  the  dead  rise 
 not,  neither   did   Christ   rise  :   and  if  Christ  did  not  rise, 
 our  preaching  is  vain,  and  your  faith  also  is  vain.     Yea, 
 and  we  are  found  false  luitnesses  of  God,  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  not  rise,  your  faith  is  vain  :  because  ye  are 
 yet  in  your  sins.     Then  they  also  ivho  have  slept  in  Christ, 
 have  perished.     If  in  this  life  only  ive  are  hoping  in  Christ, 
 we  are  more  miserable  than  all  men.     But  now  hath  Christ 
 risen  from  the  dead,  tlie  first-fruits  of  them  that  sleep;  for 
 since  by  man  is  death,  by  man  also  is  the  resurrection  of 
 the  dead. 
 §  5.         Wherefore  in  all  this,  as  we  have  said  before,  they  will 
 must        either  affirm   the   Apostle   to   be    of  two  contrary  minds, 
 either       in    rcspcct    of  that    saying.  Flesh    and   blood  not  having 
 ail  this     power  to  possess  the  Kingdom  of  God :  or  again  will  be 
 say^that    Constrained  to  make  malicious  and  forced  explanations  of 
 con^?i^     all  that  is  said,  inverting   and   changing   the  meaning  of 
 ^l^^s         it.     For  what  sound  thing  will  they  have  to  say,  if  they 
 
 chito,  the  early  translation  of  the  New  for  Jesus^  sake,  so  also  shall  the  Life  of 
 Testament  in  the  Syriac  Language  has,  Jesus  be  manifested  in  this  our  body 
 For  if  we  who  live  are  delivered  to  death    which  dieth. 
 
Blood  required,  therefore  blood  lives  on.  481 
 
 sliall    endeavour   to   interpret   otherwise  what   he  writes, 
 For  this  corruptible  must  put  on  incorruption,  and  this  mor-  i  Cor.  xv. 
 tal  put  on  immortality ;  And,  That  the  life  of  Jesus  may  g  cor.  iv. 
 be  manifested  in  our  mortal  flesh  ;  and  all  the  other  places,  ^^• 
 in  which  the  Apostle  openly  and  clearly  preaches  the  Re- 
 surrection and  Incorruption  of  the  flesh?     And  so   these 
 passages,  many  as  they  are,  must  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  Kingdom    of  God,  we  know,  in    that   the    same  Our 
 Apostle  has  every  where  used  the  term  Flesh  and  Blood  ^^^{f 
 in  regard   of  the   Lord   Jesus  Christ,  partly  to    establish  not  have 
 His  human  nature  (for  He  called  Himself   Son  of  Man  :)  Blood, 
 partly  again   to  confirm  the   salvation  of  our  flesh.     For  ft^too 
 if  the  flesh   could   not   be   saved,  by   no   means  had   the  be*^sa4d 
 Word  of  God  been  made  flesh.     And  if  the  blood  of  the  "or  would 
 
 blood  be 
 
 just  were   not  to   be   required,  by   no   means    would   the  required 
 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  Gen.  iv. 
 imto  Me.     And  that  their  blood  was  to  be  required.  He 
 told  Noe  and  the  rest:   For  your  blood  also,  the  blood  o/lb.  ix.5. 
 your  souls,  it  tvill  I  require  at  the  hand  of  all  beasts.    And 
 again.  He  ivho  shall  shed^  a  man'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  His  blood.  There  shall  be  required  S.  Matth. 
 all  the   righteous    blood  ivhich  is  shed  on  the  earth,  from  36. 
 the  blood  of  righteous  Abel,  unto  the  blood  of  Zacharias  so7i 
 of  Barachias,   whom  ye  slew    between  the   Temple  and  the 
 Altar:  verily  I  say  unto  you,  all  these  things  shall  come  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 
 
 8  effundet—effundetur.  The  Translator    gives  also  the  rendering,  poured  out.   E. 
 
 I  i 
 
482  God  the  Son  reconciled  not  flesh,  unless 
 
 Book  5.  Himself,  unless  He  Himself  also  had  been  made  Flesli  and 
 Blood  in  that  archetypal  formation  of  His,  sa^^ng  finally 
 in  Himself  that  which  originally  had  perished  in  Adam. 
 §  2.  B^t   if  ^^^  Lord   was  incarnate  with  a  view  to  some 
 
 ¥\%  other  purpose,  and  took  flesh  of  another  substance,  it 
 save  flesh  follows  that  He  did  not  gather  up  [Himself  as*]  Man  in- 
 to Himself;  moreover  He  cannot  even  be  called  flesh  at 
 all.  For  that  was  truly  made  flesh,  which  was  derived 
 from  the  first  formation  out  of  clay.  But  if  He  was  to 
 have  His  material  of  another  substance,  then  the  Father 
 would  from  the  beginning  have  so  wrought,  that  the  mass 
 thereof  should  be  formed  of  another  substance.  But  now, 
 tJiat  which  he  was  who  had  perished,  namely  Man,  that 
 the  saving  Word  became ;  by  His  own  Self  effecting  Com- 
 munion with  him,  and  diligent  search  after  his  salvation. 
 But  that  which  had  perished,  had  blood  and  flesh.  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  in 
 Col.  i.  21,  the  Epistle  to  the  Colossians  saith.  And  ye  having  been 
 some  time  alienated,  and  enemies  to  His  mind  in  wiched 
 wovlcs,  hut  now  reconciled  in  the  Body  of  His  Flesh  by  His 
 Heath,  to  i^resent  you  holy  and  chaste  and  without  blame 
 in  His  sight. — "Reconciled,^'  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's  flesh 
 diff'erent  from  our  flesh,  in  that  It  sinned  not,  neither 
 1  S.  Pet.  was  guile  found  in  His  Soul,  whereas  we  are  sinners ; — 
 11.  22.  Yie  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  is  re- 
 conciled, which  at  one  time  was  in  enmity.      But  if  our 
 
 *  se  is  omitted  in  one  Ms.     E. 
 
made  Flesh.     His  Flesh  and  Blood  save  us.         483 
 
 Lord  brought  witli  Him  flesli  of  another  substance^  then 
 
 no  longer  was  the  same  thing  reconciled  to  God,  which 
 
 by  transgression  had  become  hostile.     But  now  by  Man^s 
 
 participation    of  Himself  our   Lord   hath   reconciled   him 
 
 to    God   the    Father :    reconciling  us  unto   Himself  hij   the 
 
 Body  of  His  Flesh,  and  redeeming  us  by  His  own  Blood ; 
 
 as  saith  the  Apostle  to  the  Ephesians,  In  whom  we  have  Eph.  i.  7. 
 
 had  redemption  through  His  Blood,  the  Remission  of  sins: 
 
 And  again  to    the    same,    Ye,    saith   he,  who   were  some-  i^.  n  13. 
 
 time  afar  off,  are  made  nigh  hy  the  Blood  of  Christ.     And 
 
 again,   In   His  own  flesh  aholishing  enmities,   the  Law  o/l^-  i^- 
 
 Commandments^  in  ordinances.     And  in  the  whole  Epistle 
 
 too  the  Apostle  clearly  beareth  witness,  that  by  the  Flesh 
 
 of  our  Lord  and  His  Blood  we  are  saved. 
 
 Wherefore,  if  Flesh   and  Blood   are  the  things  which     §  4. 
 cause  us  to  have  life,  not  literally   concerning  flesh  and 
 blood  is  it   affirmed,  that  they  cannot  possess  the  King- 
 dom of  God;   but  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.  vi. 
 sin  therefore  reign  in  your  mortal  body,  that  ye  shoidd  obey   "' 
 it;  neither  yield  ye  your  members  as  instruments  of  unrigh- 
 teousness  unto  sin,  but  yield  ijourselves  unto  God,  as  jpersons 
 alive  from  the  dead,  and  your  members  as  instruments  of 
 righteousness  unto   God.      With  the   same  members  then, 
 wherewith  we  were  serving  sin,  and  bringing  forth  fruit 
 unto  death, — with  those  same  members  he  willeth  us  to  ^redhibi- 
 serve  righteousness,  to  bring  forth  fruit  unto  life.  Tertull." 
 
 Remembering  then,   dearly  beloved,  that  by  the  Flesh  f^^^' 
 of  our  Lord   thou  art  redeemed,   and  by  His  Blood  re-  Cam.  c 
 claimed^;  and  holdinq  the  Head,  from  which  the  ivhole  body  Col.  ii. 
 
 •  •  •  19 
 
 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 :  our  Mas- 
 — using  moreover  these  proofs  which  are  of  the   Scrip-  [^^[s^J^e- 
 tures ; — thou  dost  with  ease  overturn,  as  we  have  shewn,  surrection 
 all  the  heretical  opinions,  since  invented. 
 
 ^  praeceptorum.  The  Translator  gives    also  the  rendermg,  things  com7nanded.  E. 
 
 ii2 
 
484  Prophecies  of  the  Resurrection. 
 
 Book  5.        Moreover,  tliat   He   AYho   created   man   at   first,  liatli 
 
 xyf*    pi*oniised  him  a  second  birtli  after  his  falling  away  into 
 
 §  1.     earth,  Isaiah  first  speaketh  thus:  The  dead  shall  rise,  and 
 
 Isa.  xxvi.  they  shall  rise  ivho  are  in  the  graves,  and  they  shall  rejoice 
 
 who  are  in  the  earth.     For  the  dew  which  is  from  Thee,  is 
 
 lb.  ixvi.    health  unto  them.     And  again,  I  ivill  summon  you,   and 
 
 '     '      unto  Je7'usalem   shall   ye  be  summoned,   and  ye  shall  see, 
 
 and  your  heart  shall  rejoice"^,   and  your    hones  shall   rise 
 
 ^ip  as  a  herb,  and  the  Hand  of  the  Lord  shall  be  known 
 
 Ezek.       of  them  that  worship  Him.     And  Ezekiel  also  thus,  Aiid 
 
 xxxvii,  .,_^ 
 
 1—10.*  the  Hand  of  the  Lord  came  upon  me,  and  the  Lord  led 
 me  out  in  the  Spirit,  and  set  me  in  the  midst  of  a  field, 
 a,nd  it  icas  full  of  bones,  and  He  led  me  round  over  them 
 in  a  circuit  round  about,  and  behold,  many  on  the  face  of 
 the  field,  exceeding  dry.  And  He  said  unto  me.  Son  of 
 Man,  do  these  bones  live  ?  And  L  said,  Lord,  Thou  hiow- 
 est.  Who  madest  them.  And  He  said  unto  me.  Prophesy 
 over  these  bones,  and  thou  shall  say  unto  them.  Ye  dry 
 bonea,  hear  the  Word  of  the  Lord.  Thus  saith  the  Lord 
 ^into  these  bones :  Behold,  L  bring  upon  you  the  breath 
 of  life,  and  I  will  put  slne-ws  upon  you,  and  L  bring  ba.ch 
 flesh  upon  you,  and  L  ivill  spread  over  yon  shin,  and  I 
 will  put  My  spirit  into  you,  and  ye  shall  live,  and  ye 
 shall  hnoiv  that  I  am  the  Lord.  And  L  prophesied  as  the 
 Lord  commanded  me.  And  it  came  to  pass  ivhen  L  pro- 
 p)hesied,  and  behold  an  earthquahe,  and  the  bones  ivere 
 brought  each  one  into  his  frame,  and  L  saw,  and  behold 
 over  them  sinews  and  flesh  ivere  in  birth,  and.  the  shin  of 
 each  was  coming  up  over  them :  and  there  was  no  h^eath 
 in  them.  And  He  said  unto  one.  Prophesy  unto  the  breathy 
 son  of  man,  and  say  to  the  breath.  Thus  saith  the  Lord, 
 Come  from  the  four  breaths,  and  breathe  on  these  dead, 
 that  they  may  live.  And  I  ptrophesied  as  the  Lord  com- 
 manded me,  and  the  breath  entered  into  them,  and  they 
 lived,    and   stood   upon   their  feet,   a   very   large  assembly. 
 
 Tti.  And  again  the  same  saith.  Thus  saith  the  Lord,  Behold,  I 
 
 will  open  your  graves,  and  will  bring  you  out  of  your  graves, 
 
 '  gratulahitur.  The  Translator  gives  also      the  rendering,  give  thanks.     E. 
 
Why  our  Lord  healed  by  word  and  by  act.    The  clay.  485 
 
 and  will  bring  you  into  the  Land  of  Lsrael,  and  ye  shall 
 Tcnow  that  I  am  the  Lord,  when  L  shall  open  your  se-pulchres, 
 to  bring  My  people  bach  from  the  sepulchres,  and  I  shall 
 put  My  Spirit  in  you,  and  ye  shall  live,  and  I  ivill  put 
 you  in  your  own  land,"  and  ye  shall  hnow  that  I  am  the 
 Lord.     I  have  spohen,  and  I  luill  do  it,  saith  the  Lord. 
 
 Since  tljerefore  tlie  Framer  here  also  quickenetli  our 
 dead  bodies^  as  we  may  see^  and  promisetli  tliem  resur- 
 rection_,  and  awakening  out  of  tlie  sepulclires  and  graves, 
 and  giveth  them  incorruption :  fFor  their  days,  saitli  He,  Isa.  Ixv. 
 shall  be  as  the  Tree  of  Life ;)  it  is  shewn  that  He  is  the 
 only  God,  Who  maketh  these  things :  and  the  same  is 
 the  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  God,  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  all  the 
 rest,  whomsoever  sicknesses  had  befallen  because  of  their 
 transgressions.   He  used  to    cure  them  by  His  word;    to 
 
 whom  also  He  v/ould  say.  Behold,  thou  art  made  whole;  S.John 
 
 .  .        V.  14. 
 
 sin  no  more,  lest  a  worse  thing  come  unto  thee;    shewmg 
 
 that  for  the  sin  of  disobedience  sicknesses  came  on  upon 
 men :    But  to   him   who   had  been  blind  from    the  birth, 
 no   longer   by  word   but   by   work   He   gave    sight :    He  Our  Mas- 
 did   it  not  vainly,  nor  at  random,  but  in   order  to  shew  sight  by 
 forth  the  Hand  of  God,  the  Hand  which  originally  formed  J^J^  tfj^t 
 man.     And  therefore  when  the  disciples  asked  Him   for  JJ^^*^'^^. 
 what  cause  he  was  born  blind,  whether  by  his  own  fault  first 
 or   his   parents'.    He    saith.    Neither   did   he   sin,   nor   his  ib.  ix.  3. 
 parents,  but  that  the  works  of  God  might  be  manifested  in 
 him.     But    the   worlis    of  God  is  the   formation   of  Man. 
 For  this  He  effected  by  His  working,  as  saith  the  Scrip- 
 ture :  And  the  Lord  tooh  clay  of  the  Earth,  and  formed  man.  Gen.  ii. 
 Wherefore  the  Lord  also  spit  on  the  earth,  and  made  clay, 
 and  smeared  it  over  his  eyes:  exhibiting  the  old  formation 
 
486         He  formed  of  clay  at  first,  with  day  gave  the 
 
 Book  5.  how  it  took  place^  and  displaying  to  those  who  may  un- 
 derstand the  Hand  of  God^  whereby  Man  was  formed  out 
 of  the  clay.  For  that  which  the  Word,  as  an  Artificer, 
 omitted  to  form  in  the  womb,  that  He  supplied  in  men^s 
 sight;  that  the  ivorlis  of  God  might  he  manifest  in  him,  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  us  in  the  beginning,  and  now  form- 
 eth  us  in  the  womb,  The  Hand  of  God, — the  same  in  the 
 last  times  sought  us  out  when  we  were  lost,  gaining  His 
 S.  Lvxke  own  lost  sheep,  and  taking  it  on  His  Shoulders,  and  with 
 ^^'  °*       gratulation  restoring  it  to  the  troop  of  life. 
 
 ^  3,         But  as  to  the  Word  of  God  forming  us  in  the  womb, 
 Jer  i  5.    -^®   saitli   to  Jeremiah,  Before  I  formed  thee  in  the  womb 
 I  knew  thee,  and  before  thou  earnest  out  of  the  belly,  I  sanc- 
 tified thee,  and  set  thee  a  Projyhet  among  the  nations.     Yea, 
 Gal.  i.      and  Paul  saith  in  like  manner,  But  jvhen  it  pleased  Him, 
 lb!  16.      u'ho  separated  me  from  my  "inother's  womb,  that  I  should 
 preach  Him  among  the   Gentiles.     As  then  by  the  Word 
 we  are  formed  in  the  womb,  so  the  same  Word  formed 
 illustra-    sight  for  him  who  had  been  blind  from  the  birth :  open- 
 firS    ^^    ly  shewing  Him,  Who  in  secret  is  our  Maker,  how  that 
 Creation   ^^^^  same  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- 
 ofthe^^^  gression, — needed  the  Laver  of  Eegeneration  : — after  He 
 s"joha    smeared  the  clay  upon  his  eyes.  He  said  to  him.   Go  to 
 ix.  7.        Siioam  ayid  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  Him 
 that  gave  him  life. 
 §  4.         It  follows  that  the  Yalentinians  fail  also  in  saying,  that 
 ian  error  Man  was  not  formed  of  this  earth,  but  of  some  fluid  pour- 
 
eyesiyJd  :  called  to  Adam,  called  to  us  by  His  Coming.  487 
 
 ed  out.     Since  it  is  plain,  tliat  of  the  same  earthy  out  of  as  to 
 
 which  the   Lord  formed  his   eyes,   man  also  was  formed  formation 
 
 from  the  beginning.      For  it  was   not   suitable  that  the 
 
 eyes  should  be  formed  of  one  material  and  the  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.  Let  Gen.  i. 
 
 TIs  make  man  after  our  own  image  and  similitude  : — He  ^^' 
 
 in  the  last  times  manifesting  Himself  unto  men,  formed  what 
 
 sight  for  him  who  was  blind  from  Adam.  In^he 
 
 Therefore  also  the  Scriptures    signifying  what  was  to  ^^^^'^ 
 
 come,  saith  that  when  Adam  was  hidden  because  of  dis-  unto 
 
 obedience  the  Lord  came  to  him  in  the  Evening,  and  call-  ib.  iii.  8. 
 
 ed  him  out,  and  said  unto  him.  Where  art  thou  ?    That  is     *   * 
 
 to  say,  that  in  the  last  times  the  very  same  Word  of  God 
 
 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    Chap. 
 
 which   we    have   to    do    with,  the    Scripture    relates    that —      '  • 
 
 God  said  unto  him,  In   the  sweat  of  thy  face  thou  shalt  ib.  19. 
 
 eat    thy    bread,   until    thou   return   unto    the    earth,   out    of 
 
 which  thou  wast  taken.     If  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  God  is  truly  and  plainly  exhibited,  whereby  Adam  first 
 
 and  afterwards  we  are  framed  :  there  being  also  but  one  One 
 
 .       .        Creator 
 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        Be  shewed  God's  Imagej  by  Obedience  gave  us 
 
 Book  5.  before  mentioned^  and  indicated  "by  the  Lord :   nor  any 
 
 other  Hand  of  God,  but  this,  which  from  beginning  to 
 
 end  fashions  and  frames  us  unto  life,  and  is  present  with 
 
 Its  own  creature,  and  completes  it  after  the  Image  and 
 
 Likeness  of  God. 
 
 §  2.         But   then   was   this   Word   revealed,   when   the  Word 
 
 Master     ^^   ^^^  ^^^   made  Man,    likening   Himself  to   Man  and 
 
 restores     Man  to  Himself:   that  throua^h  the  likeness  to  the  Son 
 
 us  the 
 
 Image      which   he   hath,  Man   may  become   dear   to   the   Father. 
 ness  to^'  For  in   the   former  times  it  was    said   indeed   that  Man 
 ^^Uopa    w^s  made  in  the  Image  ^  of  God,  but  it  was  not  revealed. 
 For  the  Word  was  yet  invisible,  after  Whose  Image  Man 
 had  been  made.     And  for  this  cause,  you  see,  he  easily 
 4  dfioiwa-iu  cast  ofi"  also  the   resemblance  *  of  Him.     But  when  the 
 Word  of  God  became  flesh,   He  made  both  good.     For 
 He  both  truly  revealed  the  Image,  Himself  having  be- 
 come that  very  Thing,  which  the  Image  of  Him  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 
 Pa^ion    i^anifest  both  the  Father  and  Himself,  but  also  by  His 
 too  very  Passion.     For  doing  away  with  that  disobedience  of 
 
 Phil.        man  which  at  first  was  wrought  at  the  tree.   He  became 
 "'  ^'         obedient  unto   death,  even  the  death  of  the  Cross  :  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  w^as  our  Creator,  had  He  been  declaring  an- 
 other Father.     And  since  by  the  very  same  things  where- 
 in we  refused  to   hear  God   and  believe  His  Word,  He 
 brousrht  in  Obedience  and  Assent  unto  God^s  Word:  most^ 
 8  "per      manifestly  hath  He   revealed   That  very  God,  Whom  as 
 Sfassuet    we  ofieuded  in  the  first  Adam,  not  having  wrought  His 
 turer*     Commandment,  so  in  the  second  Adam  were  we  recon- 
 "v^^-„     ciled,  having:  become   obedient   unto  death.      For  to  no 
 
 quam,  '  o 
 
 which  I     other,  surely,  were  we  debtors,  but  to  Him,  Whose  com- 
 mandment also  we  transgressed  originally. 
 
the  Likeness  too,  restored  and  forgave  us.  489 
 
 And  this  is  tlie  Creator,  Who  in  love  is  our  Father,  in    Chap. 
 power  our  Lord,,  in  wisdom  our  Maker  and  Framer:  whose  — ^  ,     - 
 commandment  also  disobeying,  we  have  become  enemies 
 to  Him.     And  therefore  in  the  last  times  the  Lord  re- 
 stored us  to  friendship  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,  gd^us 
 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.  Luke 
 ^ls  our  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  giveth  precept  to  any?    Or  rather  the 
 God  Who  is  proclaimed  by  the  Scriptures,  to  Whom  also 
 we  were  debtors,  transgressing  His  Commandment  ?  For 
 indeed  Commandment  was  given  unto  man  by  the  Word; 
 For  Adam,   saith   He,   lieard  the   voice  of  the  Lord   God.  9.^^- 
 Well  therefore  saith  His  Word  unto  Man,   Thy  sins  are  S.  Matth. 
 forgiven;  that  same,  against  Whom  we  had  sinned  at  first, 
 bestowing  remission  of  sins  at  last.     Else,  if  it  was  one  and 
 being^s  command  which  we  transgressed,  and  it  was  ano- 
 ther who  said.  Thy  sins  be  forgiven  thee :  this  one  is  nei- 
 ther good,  nor  truthful,  nor  just.     For  how  is  he  good, 
 who   giveth,  not  of  His   own  ?    or  how  just,   who   seizes 
 what  is  another^s  ?  and  how  are  sins  truly  forgiven,  ex- 
 cept He  Himself  whom  we  sinned  against  granted  the  for- 
 giveness, for  the  hoivels  of  mercy  of  our  God,  in  which  He  S.^Luke 
 hath  visited  us  by  His  Son  ? 
 
 Wherefore  also,  on  the  healing  of  the  Paralytic,  The  §  2. 
 ^oeoi^le,  saith  He,  seeing  it,  glorified  God,  Who  had  given  j^".  g.^  ^  * 
 such  poiuer  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  ?     Plain  it  is  then,  that  the  Israelites  were  glo- 
 
 ^  comolatus.     The   Translator  gave    also  the  rendering,  healing.     E. 
 
490    His  the  Command,  His  the  Pity  of  God  and  Man. 
 
 Book  5,  rifying  Him,  wlio  was  proclaimed  God  by  the  Law  and 
 tlie  Prophets,  who  is  also  the  Father  of  our  Lord :  and 
 therefore  He  was  teaching  men  sensibly  by  those  signs 
 which  He  wrought  to  give  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  ungrateful  to  that  Father  who  had  sent 
 them  healing.  But  to  shew  that  from  Him  Who  is  God, 
 the  Only-Begotten  Son  had  come  for  the  salvation  of 
 man,  and  He  by  the  miracles  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.  Matth.  That  ye  w,ay  know  that  the  Son  of  Man  hath  power  to  for- 
 give sins  :  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  tq  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, 
 
 ed'mml'He  also  manifestly  declared  Himself,  Who  He  is.     For 
 self  God  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   very  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  God  our   Creator.    And  therefore  David  said 
 Ps.  xxxii.  before.  Blessed  are  they  whose  iniquities  are  forgiven,  and 
 whose   sins   are   covered.     Blessed   is   the   man    unto   whom 
 the  Lord  hath  not  imputed  sin;    foreshewing  that  remis- 
 Col.  ii.     sion  which  is  by  His  Coming,   whereby  He   hath  blotted 
 out  the   handwriting  of  our   debt,  and   hath  fastened  it  to 
 the    Cross :  that   as  by  the  Tree   we   were  made  debtors 
 
He  tijiiijied  in  the  axe  lost  and  recovered.     One  cited.    401 
 to  God^  so  by  the  Tree  we  may  receive  remission  of  our 
 
 debt.  ^  signifi- 
 
 This,  as    it   was    shewn    typically  ^  by  many  other s^   so     ^  ^ 
 also  especially  by  the  Prophet  Elisha.    For  when  the  Pro-  Elisha's 
 phets  with  him  were  cutting  wood  to  make  a  Tabernacle,  Him 
 and  the  iron  shaken  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-  2  Kings 
 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 
 w^ere  not  in  a  way  to  find.     But  to  shew  that  the  Word  cf  supra 
 of  God  is  like  unto  an  axe,  John  the  Baptist  saith  con-  ^* 
 cerning   Him,  But   noiu    the  axe  is   laid  unto  the  root  o/s.  Matth. 
 the  trees.    And  Jeremiah  saith  in  like  manner.  The  Word  j^j-^xxiii 
 of  the  Lord  is  as  an  axe  cleaving  a  roch.    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,  and  through  all,  Eph.  iv. 
 and  in  us  all." 
 
 ^Yhich  order  of  things,  such  and  so  great.  He  effected    Chap. 
 through  means   created  not  by  another  but  by  Himself:      .  . — - 
 and   not   by    such   as   were   made   out   of  ignorance   and  He  is  our 
 decay,  but  by  such  as  had  their  being  from  the  Wisdom 
 and  Virtue   of  His   Father.      For   neither  is  He  unjust, 
 to  covet  what  is  another^s ;  nor  needy,  so  as  not  by  His 
 OT\Ti  means    to  work   out   life    for  His    own  people,    em- 
 ploying for  man's  salvation  what  He  Himself  had  created. 
 
492  The  Word  crucified.    Church's  Testimony.  Above  all. 
 
 Book  5.  For  indeed  tlie  creature  would  not  have  sustained  Him, 
 had  He  merely  put  forth  what  came  of  ignorance  and  de- 
 cay. For,  that  the  very  Word  of  God  Incarnate  was  hung 
 upon  the  wood,  we  have  shewn  at  large '^i  yea,  and  the 
 very  heretics  own  Him  crucified.  How  then  could  a  be- 
 ing put  forth  of  Ignorance  and  decay  sustain  Him  Who 
 hath  in  Him  the  knowledge  of  all  things,  and  is  true  and 
 perfect  ?  Or  how  did  that  creation,  which  is  hidden  from 
 the  Father,  and  far  and  wide  separated  from  Him,  become 
 
 '  portavit  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,  or  knowing  Him ;  since  our  Lord  said.  That  I  am  in 
 the  Father  and  the  Father  in  Me; — how  could  the  handy- 
 work  of  Angels  endure  to  be  the  vehicle  both  of  the  Fa- 
 ther and  the  Son?  And  how  did  that  Creation  which  is 
 without  the  Pleroma  receive  Him  Who  containeth  the 
 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.         For  the  Father  underlying^  both  the  creation  and  the 
 
 sportans  Word,  and   the   Word  upholden^  of  the  Father,  impart 
 
 porta- 
 
 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,  through  all  is  the  Word,  and  He  is  the 
 Head  of  the  Church :  in  us  all,  again,  is  the  Spirit,  and 
 He  is  the  Living  Water,  which  the  Lord  imparts  to  all 
 
 ^  For  that  the  Word — shewn  at  lar^e.    besides  the  oft  quoted  Ms.  of  Severus, 
 These  words  are   quoted  in  Syriac  by     add.  12157.    E. 
 Mr.  Harvey  (ii.  450)  from  two   Mss., 
 
andthrougliallandinall.  TlteWonDMaherandRe-Maher.  493 
 
 that   riglitly  believe   in  Him,   and   love  Him,   and  know 
 tliat  tliere  is   One  Father  Who  is  above  all,  and  through  Eph.  iv. 
 all,  and  in  you  all.     Witness  is  borne  to  this  by  John   ' 
 also  the  Lord's  disciple,  saying  in  his  Gospel  as  follows  :  The 
 In  the  heginning  was   the  Word,  and    the   Word   ivas   with  s,  John 
 God,  and  the  Word  ivas  God.    The  same  was  in  the  begin-  ^'  ^'~'^' 
 ning  with  God.     All  things  icere  made  by  Kim,  and  tvith- 
 out  Sim  tuas  not  anything  made.     Afterwards  of  the  same 
 Word  he  saith,  He  ivas  in  this  world,  and  the  world  was  lb. 
 made    by  Him,   and  the  world  hiew  Him  not.      He  came     ~ 
 unto  His   oiun,   and  His   own   received  Him   not.     But  as 
 many  as  received  Him,  to  them  gave  He  power  to   become 
 sons  of  God,  to   them  which  believe   in  His  Name.      And 
 again,  meaning  His  Economy  as  Man,  he  said,  And  the  lb,  14. 
 Word  ivas  made  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,)  fidl  of  Grace  a,nd  Truth.    Evi- 
 dently declaring   to    such  as   will   hear,   i.   e.,  who   have 
 ears,  That   there   is    one    God   the    Father   over   all,  and 
 one   Word  of  God  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  '^  Prunicus,'' 
 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  our  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,  1  qu : 
 that   He  might  sum  up  all  into  Himself.     A7id  His  oivn,  Massuet 
 even  Men,  received  Him  not;  as  Moses  declared  the  same 
 among  the  people :   And  thy  Life  shall  be  hanging  before  Deut. 
 thine  eyes,  and  thou  unit  not  believe  thine  oivn  Life.     Whoso  lxx.* 
 
 y  infixiis.     The  Translator  save  also    iherenAer'm^,  hath  a  fix^d  place.     E. 
 
2 
 
 biliter 
 
 sensua- 
 
 494  He  gives  life.  The  Virgbi  Mari/s  obedience  undoes  tliejycist- 
 
 Book5.  tlien  received  not  Hiiiij  received  not  life.  But  as  many 
 as  received  Him,  to  them  gave  He  poiver  to  become  sons  of 
 God.  For  it  is  He  wlio  liatli  power  over  all  from  tlie 
 Father,  as  being  tlie  Word  of  God_,  and  true  Man_,  with 
 invisible  beings  holding  reasonable  communion,  and  ap- 
 pointing them  a  law  after  an  intellectual  fashion  ^,  all 
 and  each  to  abide  in  their  own  order:  while  over  things 
 visible  and  human  He  reigns  openly,  and  bringeth  upon 
 all  meetly  His  just  judgment :   as   David  also  plainly  in- 
 
 Ps.  1. 2,    timating  saith,    Oiw    God   will   come  openly   and  ivill   not 
 keep  silence.     Then  also  he  declared  the  judgment  which 
 
 lb.  3,  4.    He  is  bringing  upon  us,  saying,  A  fire  shall  burn  in  His 
 sightj  and  around  Him  a  mighty  tempest.     He  shall  sum- 
 mon the  Heaven  from  above,  and  the  earth  to  discern  His 
 peop>le. 
 Chap.        Evidently  therefore  the  coming  of  the  Lord  to  His  own. 
 
 Y       (at  which  time  also  His  own   creation  bare  Him,  which 
 and  un-    is  borno  by  Him)  and  the  summing  up  which  He  made 
 past  ill     of  the  disobedience  at  the  former  tree  by  the  obedience 
 at  the  present  tree,  and  His  undoing  the  perversion,  the 
 evil   perversion  of  Eve,  that  Virgin  now   espoused   to  a 
 The  Vir-  man  : — all  this  news  was  well  and  truly  preached  by  the 
 fnd  the     ^ngel  to  the  Virgin  Mary,  now  under  a  husband.     For 
 Jj^^'"      as  the  former  was  led  astray  by  an  Angelas  discourse  to 
 fly  from  God  after  transgressing  His  Word,  so  the  latter 
 by  an   AngeFs  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    Virgin    Mary    might 
 become  an  Advocate  for  the  Virgin   Eve.     And  as  man- 
 kind was  bound  unto  death  through  a  Virgin,  it  is  sav- 
 ed through  a  Virgin  :  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-born,  the  Serpent^s  craft  be- 
 ing overcome  by  the  simplicity  of  the  Dove,  we  are  freed 
 from   those   Cxiains    whereby   we    had    been    bound    unto 
 death. 
 
Manifold  errors  of  Heretics :  full  secure  Unity  in  Cliurch.  495 
 
 All   heretics   being   unlearned,  and   ignorant    of  God^s     §  2. 
 ways  of  ordering  things^  and  uninstructed  in  tlie  dispen-  Heretics 
 sation  concerning  Man,  as  being  blind  to  tlie  truth,  con-  their  own 
 tradict  tlieir  own  salvation.      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-  their 
 parated  from  Him,  Who  in  their  account  is  the  Father,  manifold 
 flourished   of  itself,   and   is    born    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,  but 
 only  "  the  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  God :   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    Chap.^^ 
 the   Apostles    delivered    the   churches ;    and    this    in    the  ~~^{^ 
 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  faith,  since  all  teach  one  and  the  same 
 God  and  Father,  believe  the  same  Economy  of  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  ^^^^i^ity 
 
496    With  the  Church  Christ's  light,  with  heretics  unrest. 
 
 Book  5.  same  coming  of  tlie  Lord,  and  maintain  tlie  same  salvation 
 Church     ^^  ^-^^  wliole  man_,  i.  e.,  of  the  soul  and  body.    And  as  for 
 the  Church,  her  preaching  is  true  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 
 Prov.       God;  and  therefore  the  Wisdom  of  God,  whereby  He  sav- 
 1.20,21.   q^Yl  all  men,  is  sung  in  the  i^lace  of  going  forth,  and  in  the 
 streets  dealeth  fearlessly,  is  ^readied  on  the  top  of  the  ivalls, 
 and  spealceth  boldly  in  the  gates  of  the  city.    For  the  Church 
 XXV ^3*7.    evei'ywliere  preaches  The  Truth:  and  this  is  the  candlestick 
 •^90*        with  seven  wicks  bearing  the  light  of  Christ. 
 ^  2  Those  then  who  forsake  the  preaching  of  the  Church, 
 
 impute  unskilfulness  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 
 ^•.         will  fall  into  the  hidden  pit  of  ignorance,  always  seeking, 
 iii.  7.        and  never  finding  the  Truth.    We  must  therefore  fl}^  from 
 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 
 Paradise^  is  planted,   a  Paradise   in  this  world.    Of  every   tree  then 
 Gen.        of  Paradise  ye  shall  eat  morsels,  saith  the  Spirit  of  God: 
 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  measure  of  thinking.     For  which 
 Rom.       cause  the   Apostle   also  saith.  Not  to   he  wise   more  than 
 one  ought  to   he  wise,  hut  to   he  wise  unto  soherness ;  lest 
 
The  Lord  made  Man  fought  and  overcame.  497 
 
 feeding  upon  tlieir  knowledge,   tliat  wliicli  is  wise  more  Our 
 than  it  ought  to  be,  we  be  cast  out  of  the  Paradise  of  life  :  ^fhers 
 into  which  the  Lord  bringeth  those  who  obey  His  instruc-  ^P  ^^^ 
 tion,  gathering  up  into  Himself  all  things  ivhich  are  in  Hea-  Eph. 
 ven  a,nd  which  are  in  earth.     Now  the  things  in  Keaven  are  ^'     * 
 spiritual  things,  but  the   things  in  earth,  is  the  dispensa- 
 tion relating  to  man.    These  accordingly  He  hath  gathered 
 up  into  Himself;  uniting  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-    Chap. 
 ed  into  one — both  stirring  up  warfare  against  our  enemy. 
 
 and  forcing  him  out,  who  at  first  had  led  us  captive  in  and 
 Adam,  and  trampling  on  his  head :  as  thou  hast  it  in  Ge-  HimTelf 
 nesis,  how  that  God  said  to  the  Serpent,  And  I  will  put  ^^J^^^ 
 enmity  between  thee  and  the  woman,  and  between  thy  seed  Gen. 
 and  her  seed  :  he  shall  marlc  thy  head,  and  tliou  slialt  mark 
 His  heel.     For  of  Him  Who  had  to  be  born  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  Ga- 
 latians  saith.  That  the  Law  of  w oris  was  appointed,  until  Gal.  i'A. 
 the    Seed   shoidd   come   to    Whom   the  promise   ivas   made. 
 And  yet  more  clearly  hath  he  set  it  forth  in  the  same 
 Epistle,    thus    saying,    But    when    the  fulness  of  the    time  ib.  iv.  4. 
 ivas  come,  God  sent  His  So7i,  made  of  a  ivoman.     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. 
 
 K  k 
 
498     Our  Lord's  first  hattle  and  victory.    He  hllitds  Satan. 
 
 Book  5.  But  tlie  Lord  would  not  liave  gatliered  up  into  Him- 
 
 §  2.  self  that   old   and    original   enmity  against   tlie    Serpent, 
 
 manner  fulfilling  tlie  promise  of  tlie   Creator,  and  accomplisliing 
 
 ^^^}^  His    Command,   liad   He   come   of  another   Father.      But 
 
 warfare  _ 
 
 because  He  is  one  and  the  same.  Who  in  the  beginning 
 formed  us,  and  Who  sent  His  Son  in  the  end;  the  Lord 
 fulfilled  His  Command,  being  born  of  a  woman;  both 
 destroying  our  adversary,  and  perfecting  Man  according 
 to  the  image  and  likeness  of  God.  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.  In 
 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  fasting.  And 
 next,  that  the  Adversary  might  have  a  ground,  whereon 
 to  wage  battle  with  Him.  For  because  in  the  beginning 
 it  was  by  meat  that  he  seduced  man,  not  being  hungry, 
 to  transgress  the  commandment  of  God ;  in  the  end, 
 though  He  were  hungry,  he  could  not  prevail  on  Him 
 not  to  wait  for  the  meat  which  should  come  from  God. 
 S.  Matth.  For  when  the  other  tempted  Him,  and  said.  If  TJtou  art 
 the  Son  of  God,  command  that  tliese  stones  he  inade  loaves, 
 the  Lord  on  the  other  hand  repulsed  him  by  the  precept 
 lb.  4.  of  the  Law,  saying,  It  is  writteyi,  Man  liveth  not  hij  bread 
 Deut.  alone.  Thus  to  his  saying,  If  Thou  art  the  Son  of  God, 
 vin.  3.  jjg  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  bafiled  %  tried  himself  too  by 
 
 a  falsehood,  to  come   in   conflict   again  according  to  the 
 
 lb.  5.       Law.      For  leading   Him   to   the  highest  pinnacle  of  the 
 
 lb.  6.       Temiole,  he  said.  If  Tliou  he  the   Son  of  God,  cast  Thyself 
 
 *  explosus.   The  Translator  gives  also    the  rendering,  put  to  scorn.    E. 
 
The  deviVs  2nd  and  Srd  defeat,  he  is  sent  away.       499 
 
 doivn  :  For  it  is  written,  tJtat  He  hath  commanded  His  An- 
 gels  concerning   Thee,   and  in   their   hands  they   shall  hear 
 Thee  up,  lest  haply   Thou   dash   Thy  foot  against  a  stone; 
 liiding  Ms  falsehood  by  means  of  Scripture^  as  do  all  the 
 Heretics.     For  the  saying,   He  gave  His  Angels   charge 
 concerning  him,  was  written;  but  no  Scripture  said.  Cast 
 Thyself  down ;  but  the  Devil  brought  in  this  exhortation 
 of  himself.     Accordingly  the  Lord  refuted  him  out  of  the 
 Law,  saying.  It  is  luritten  again.  Thou  shall  not  tempt  the  ib.  7 
 Lord  thy  God :  by  that  saying,  which  is  in  the  Law,  sig-  pg^^j^j^  ^j^ 
 nifying,   first,   that  as  to  Man,  Man  ought  not  to  tempt  i^- 
 God:  and  as  to  Himself,  that  He,  in  that  Man  who  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.  8. 
 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 
 and  to  lohom  I  luill  I  give  them,)  if  thou  ivilt  fall  down  ^^'    ' 
 and  worship   me.     The  Lord   therefore,   exposing  him  as 
 he  was,  saith  Be  gone  Satan  :  for  it  is  ivritten.  Thou  shalt  S.  Matth. 
 worship  the  Lord  thy  God,  and  Him  only  shall  thou  serve. 
 Laying  him  bare  by  that  name,  and  shewing  Himself,  who 
 He  was.     For   Satana,  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  God^s  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 
 
 Kk  2 
 
500      The  Son,  God  and  Man,  Ills  complete  conquest : 
 
 Book  5.  at  all  it  is  tliat  God  wlio  gave  also  tlie  Law.  For  tliese 
 tilings  liad  been  foretold  in  tlie  Law,  and  by  tbe  sentence 
 of  the  Law  tlie  Lord  on  tbe  one  hand  sheweth,  that  the 
 Law  announces  the  Word  of  God  from  the  Father;  on 
 the  other,  the  apostate  Angel  of  God  is  overthrown  by 
 its  voice,  his  Being  exposed,  and  he  vanquished  by  the 
 Son  of  man  keeping  the  Command  of  God.  For  since 
 he  at  first  persuaded  man  to  break  the  precept  of  his 
 He  re-      Maker,  he  had  him  accordino-ly  in  his  own  Power :  which 
 
 turns  on  -^  °  "^ 
 
 tlie  Devil  Power  is  transgression  and  Apostasy,  and  by  these  he 
 deed  bound  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 
 S.  Matth.  man,  since  no  man  can  enter  into  a  strong  man's  house 
 and  spoil  his  goods j  excejjt  he  first '  hind  the  strong  ma,n. 
 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.  e., 
 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  of 
 God  he  receiveth  incorruption. 
 Chap.  Accordingly,  the  Lord  thus  clearly  shewing  that  He  is 
 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 
 
 §  1. 
 
lie  subdued  the  Strong.    Lessons  of  the  Tenq^tation.    501 
 
 Disciples  of  Christ  are   bound  to  serve  :)    and  our  adver- 
 sary being  discomfited  by  Him^  tbrougb  those  sentences 
 wliicli  occur  in  the  Law : — (now  the  Law  bids  us  to  praise 
 the  Creator  as  God_,  and  to  serve  Him  only : — )  we  ought  Deut.  vi. 
 not  now  to  seek  any  other  Father,  besides  or  above  This     * 
 one :    seeing  there  is  one   God  who  justifteth  the  C'lrcmnci-  Rom.  iii. 
 sion  by  Faith,  and  the  Uncircumcision  through  Faith,     For     * 
 had  there  been  any  other  perfect  Father  above  This  one, 
 in  no   v/ise   would  He    [Christ]    have  overthrown    Satan 
 by  His   discourses  and  precepts.     For  Ignorance  cannot 
 be  done  away  by  another  ignorance  :  even  as  neither  can  j^  the 
 decay  be  abolished  by  decay.    If  then  the  Law  is  of  ig-  ^^^^^"^ 
 norance  and  decay,    how  could  the  sentences  which  are  Gospel 
 therein  set  any  free  from  diabolical  ignorance,  and  over-  teaches 
 come  the   Strong  Man  ?     For  it  is  not  the  less,  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.  Hear,  0  Israel,  the  Lord  thy  God  is  one  God ;  Deut.  vi. 
 and.  Thou  shalt  love  the  Lord  thy  God  with  all  thy  sold;  li).  5. 
 and.  Him  shalt  thou  luorshijj,  and  Him  only  shalt  thou  serve:  lb.  13. 
 — and  in  the  Gospel  by  the  very  same  sentences  putting 
 down  apostasy,   did  at  once  by  His  Father^s  Yoice  sub- 
 due the  strong  man,  and  avow  the  precept  of  the  Law 
 to  be  His  own   sentences ;    saying.    Thou  shalt  not  tempt  s.  Matth. 
 the  Lord  thy   God.     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'gfg^^^ 
 which  is  given  by  God :    Secondly,  when  we  are  set  on  teaches 
 the  high  places  of  God's  universal  free  gift;   or  trusting 
 in  works  of  righteousness,  or  honoured  wifh  great  emi- 
 nency  of  office;   then  in  no  wise  to  be  lifted  up,  nor  to 
 tempt  God,  but  in  every  thing  to  be  lowly-minded,  and 
 to  have   ready  for   use   the   saying,  T?lou  shalt   not  tempt 
 the  Lord  thy   God :    As   the   Apostle   also  taught,  in  the 
 
 words.  Not  minding  high  things,  hut  sympathizing  with  the  Rom.  xii. 
 
 16. 
 
502         The  Devil  fallen  and  a  Liar.    His  early  lies. 
 
 Book  o.  loivhj  : — neitlier  to  be  taken  with  riches^  nor  worldly  glory^ 
 nor  present  pomp  :  but  to  be  aware,  tliat  tbou  must  wor- 
 ship   tlie   Lord  thy  God,   and   serve   Him  only;    and  not 
 believe  that  being  who   falsely  promises  what  is  not  his 
 S.  Matth.  own,  in  that   he    saith.    All   these   things  ivill  I  give    thee 
 if  tJiou  wilt  fall  down  and  worship  me.     For  he  himself 
 Nought     confesseth,  that  to  worship  him  and  to  do  his  will  is  to 
 to  the       fall  from  the  glory  of  God.    And  what  that  is  either  sweet 
 from^God  ^^  good    Can   he  partake    of  who  hath  fallen  ?     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  fallen?    Further,    [he  confesseth]    that  God  is   Lord 
 lb.  X.  29.  over  men,  and  over  himself;  and  ivithoiit  the  will  of  our 
 Father  which  is  in  heaven,  not  a  sparrow  shall  fall  to  the 
 S.  Luke    earth.     Therefore,  in  that  he   saith.  All    these    things  are 
 delivered  unto  me,  and  unto  ivhomsoever  I  will  I  give  them 
 — he  ^aith  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  from  the  beginning,  and  abode  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  unto  me,  and  to  whom  I  will  I  give 
 them : ''  but  he  was  telling  a  Lie. 
 Chap.        For  he  had  before  used  himself,   for  the  deceiving  of 
 — ^-j — -  men,    to    tell   lies    against    God.     Thus,   whereas   God   at 
 Tiie         the  beginning  had  given  to  man  abundance  of  food,  and 
 ^fJs  ^      ^^^   commanded   him  concerning  one  tree  alone,  not  to 
 eat  of  it; — (as  the  Scripture  relates  that  God  said  unto 
 Gen.  ii.     Adam,  Of  every  tree  that  is  in  the  garden   thou  shalt  eat 
 '     '     food,  but  of  the  tree  of  knowledge  of  good  and  evil,  ye  shall 
 not  eat  of  it ;  but  in   the   day   that  ye  shall  eat   thereof  ye 
 shall  surely  die;) — he,  lying  against  the   Lord,   tempted 
 
In  God's  oivn  Paradise  he  disjnded  and  lied.         503 
 
 mau :    as    tlie  Scripture  saith  tliat  tlie    Serpent  said  unto  ib.  iii.  i. 
 the  ivoman,  And  luky  did   God   say,    Ye  shall  not   eat  of 
 every  tree  of  the  garden?    And  wlien  slie  liad  exposed  tlie 
 lie,  and  simply  repeated  the  commandment,  in  saying,  Of  lb.  2, 3. 
 every  tree  of  the  garden  we  may  eat;    hut  of  the  fruit  of 
 the  tree  which  is  in  the  midst  of  the  garden,  God  hath  said, 
 Ye  shall  not  eat  of  it,  neither  shall  ye  touch  it,  lest  ye  die: 
 he   having   been   told   by  the  woman  the   commandment 
 of  God,    used   craft   and   deceived   her   anew    by   a   false 
 tale,  saying.  Ye  shall  not  surely  die.     For  God  did  know,  lb.  4,  5. 
 that  in  the  day  ye  shall  eat  thereof  your  eyes  shall  he  open- 
 ed, and  ye  shall  he  as  gods  hnoiving  good  and  evil.     First, 
 you  see,  in  God^s  own  Paradise  he  was  disputing  about 
 Godj   as  though  He  were  absent;    for  he  knew  not  the 
 greatness  of  God.     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.   Ye  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  God  bringeth  death.     For  therefore  of  Him  were  they 
 given  over  thereunto,  having  become  liable  to  the  debt  of 
 death. 
 
 In  the  same  day  accordingly  they  died,  in  which  also    §  2. 
 they   did   eat,    and  became   liable  to  the   debt  of  death ;  that^day 
 because  the  day  of  the  creature  is  one.      For  the  evening  lb.  i.  5. 
 and  the   morning,  it  saith,  was   made  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  from  the  beginning  to  the  end.  He  gathered  also 
 his   death.     It  is  plain  then,  that  the  Lord  in  obedience 
 to  the  Father,  endured  death  on  the  same  day,  in  which 
 
504  The  Lord  died  the  day  ofAdarti's  sin.  The  deviVs  later  lies. 
 
 Book  5.  Adam  died^  disobeying  God.  Now  in  what  day  lie  died. 
 Gen.  in  tlie  same  lie  also  did  eat ;  because  God  said.  In  the 
 day  that  ye  shall  eat  thereof ^  ye  shall  surely  die.  This  day 
 accordingly  our  Lord  would  go  over  again  with  the  rest, 
 in  His  own  Person,  and  so  came  to  His  Passion  the 
 day  before  the  Sabbath,  which  is  the  sixth  day  of  Crea- 
 tion, on  which  day  man  was  formed :  by  His  Passion  con- 
 ferring on  man  a  second  formation,  that  which  is  out  of 
 death.     But  some  on  the  other  hand  refer  Adam's  Death 
 
 2  S.  Pet.  to  the  thousandth  year :  for  (say  they)  a  day  of  the  Lord 
 ^    '        is  as  a  thousand  years,  but  Adam  did  not   add   on  th^ 
 thousand  years,  but  died  within  them,  fulfilling  the  sen- 
 tence upon  his  transgi'ession. 
 
 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  God  is  true 
 (for  they  are  dead  who  tasted  of  the  tree) ;  and  the  Ser- 
 pent is  proved  to  be  a  Liar  and  a  3iurderer,  as  our  Lord 
 
 S.  John    saith  of  him.   That  he  is  a  murderer  from  the  beginning 
 and  abode  not  in  the  truth. 
 Chap.        As  then  he  lied  in  the  beginning,  so  also  in  the  end 
 ^  .  '   he  was  lying,  when  he  said.  All  these  tilings  are  delivered 
 
 s.  Luke    unto  me,  and  to  whom  I  will  I  give  them.     For  not  he  ap- 
 pointed the  bounds  of  the  Kingdoms  of  this  world,  but 
 
 Prov.       God.    For  The  King's  heart  is  in  t^ie  hand  of  God.    And 
 
 lb.  viii.     by  Solomon  too  the  Word  saith,  By  Me  kings  reign,  and 
 
 15, 16.      mighty  men  hold  righteousness.     By  Me  Princes  shall  he  ex- 
 alted, and  tyrants  by  Me  govern  the  earth.     And  Paul  al- 
 
 Rom.       so  the  Apostle  to  the  same  effect  saith^  To  all  the  high- 
 
The  Lor  clachnowledgedhuman  governments:  why  apjpointed.  505 
 
 er  powers  he  ye  subject ;  for  there  is  no  power  hut  of  God: 
 
 and  the  Powers  which  he  are  ordained  of  God.     And  again 
 
 lie  saith  of  tlie  same,  For  not  without  cause  heareth  he  the  ^^-  ^* 
 
 sword;  for  he  is  a  minister  of  God,  an  avenger  for  vjrath 
 
 upon  him  that  doeth  evil.     And  to  sliew  that  lie  said  this 
 
 not  of  Angelical  Powers,  nor  of  invisible  Princes,  as  some 
 
 venture   to   expound   it,  but  of  those  Powers  which   are 
 
 after  the  manner  of  man,  he  saith,  For,  for  this  cause  pay  lb.  G. 
 
 ye  trihute  also,  for  they  are  ministers  of  God,  sei^ving  alto- 
 
 gether  to  this  very  end.    And  this  too  the  Lord  confirmed 
 
 both  by  not  doing  what  the  Devil  would  persuade  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  unto  this  very  thing. 
 
 For  because  man,  standins:  ofi*  from  God,  became  so  ,_§  2- 
 
 .  .  Why  hu- 
 
 like  a  wild  boast,  as  to  account  his  very  kindred  an  man  go- 
 enemy,  and  to  pass  his  time  without  fear  in  all  rest-  appointed 
 lessness%  and  in  murder,  and  in  covetousness :  God  set  ^^  ^°^ 
 over  him  the  fear  of  man  (for  they  knew  not  the  fear 
 of  God),  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 
 set  forth ;  as  saith  the  Apostle :  For  not  without  cause  he 
 heareth  the  sicord ;  for  he  is  the  minister  of  God,  an  aven- 
 ger for  wrath  unto  him  that  doeth  evil.  And  therefore 
 the  magistrates  also  themselves,  having  the  Laws_;  which 
 are  the  clothing  of  Justice,  shall  be  asked  no  questions 
 nor  sufier  penalties,  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- 
 piously, 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  failing.  For  the  benefit,  then, 
 of  the  Gentiles  is  earthly  Royalty  established  by  God; 
 (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  Eoyalty  of  men,  may  not,  like 
 
 ^inquietudine.     The  Translator  gives    also  the  rendering,  t?/sco?«^enf.     E. 
 
506  GodgivesKingsasmenneed.  Tlce  devil  envied  and! lated  man. 
 
 Book  5.  fislios_,  consume  one  anotlier;,  but  by  legal  enactments  may 
 ward  off  the  blows   of  tlie  manifold  injustice  of  tlie  Gen- 
 tiles.    And  so  tliey  are  ministers  of  God_,  who  exact  tri- 
 hide  from  us,  ivaiting  upon  this  very  tiling. 
 §3.         '^Tlie   Powers    that  be,   are    ordained   of  God/^     It  is 
 and  He     ^\q^{^  tliat  tlie  Devil  lies,  in  saying,  ^^To  me  things  are  de- 
 Kinss  ac-  liver ed,  and  to  whom  I  will,  I  give  them/^     For  by  whose 
 to  the       command  men  are  born,  by  His  command  Kings  also  are 
 each         established,  meet  for  those  who  at  the  particular  time  are 
 ^eriod^     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  God,  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  unto  transgression  of  God's   com- 
 mandments, and  gradually  to  blind  the  hearts  of  such  as 
 make  it  their  business  to  serve  him,  to  the  forgetting  of 
 the  true   God,  and  the  worshipping   of  Satan  himself  as 
 God. 
 §  4.         And  even  as  any  rebel,  occupying  a  land  as  an  enemy, 
 Devil's     would  disturb  the  inhabitants,  that  with  those  who  know 
 Rebellion  ^^  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  under  his 
 and  own   rebellious  power.     On  the   other  hand,  the  Framer 
 
 menr  '    of  all,  the  Word   of  God,  by  Man  overcoming  him  and 
 proving  him  a  rebel,  made  him  subject  unto  Man :   for, 
 S.  Luke    Behold,  saith  He,  I  give  you  power  to   tread  on  serpents 
 
Ant  i'Christ  an  Idol,ahoUshes  other  Idols.  The  Temple  God^s.  507 
 
 a7id  sco7yions  and  on  all  the  might  of  the  Enemy  ; — tliat, 
 as  he  ruled  over  man  by  rebellion,  so  again  by  man 
 hastening  back  unto  God  his  rebellion  may  be  brought 
 to  nought. 
 
 And  not  only  by  what  has  been  said,  but  also  by  the    ^"^p- 
 things  which  shall  be  under  Antichrist,  it  is  shewn  that     07~ 
 the  Devil  beinsf  a  rebel  and  a  thief  desires  to  be  adored  Anti- 
 
 .         Christ 
 
 as  God  j  and  being  a  slave,  wants  himself  to  be  proclaim-  will  come 
 ed  King.     For  he,  taking  to  himself  all  the  Might  of  the  the  devil's 
 Devil,  will  come  not  as  a  just  King,  nor  as  one  in  God^s  ^^]^^ 
 Obedience,  sanctioned  by  law;  but  being  impious  and  un- 
 just and  lawless,  [he  will  come]  as  a  rebel,  and  unright-  ^ 
 ecus,  and  a  murderer,    [he  will  come]    as   a  thief,   sum- 
 ming 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 : 
 Fo7^  except  there  have  come  a  departure  first j  and  the  Man  2  Thess. 
 of  Sin  shall  have  been  revealed,  the  Son  of  Perdition,  luho 
 opposeth  and  exalteth  himself  above  all  that  is  called  God 
 or  is  worshipped  :  so  that  he  sitteth  in  the  temple  of  God, 
 shewing  himself  as  if  he  were  God.     The  Apostle  you  see 
 plainly  declareth  his  apostasy,  and  that  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  ^|^^^^  ^^ 
 Temple  in  Jerusalem  was  made  by  direction  of  the  true  belonged 
 God.     For  the  Apostle  himself  in  his   own  Person  hath  Almighty 
 called  it  distinctly,  "  The  Temple  of  God.^^     But  we  have 
 shewn  in  the  third  Book,  that  no   one  by   the  Apostles 
 in  their  own  person  is  called  God,  but  Him  who  is  truly 
 
 ^    tyrannko  more.       The   Translator     gave   also,  usurpers.     E. 
 
508  DanieVs  Fro^hecij  of  xinti- Christ  :  the  3  years  and  a  half. 
 
 Book  5.  God,  tlie  Father  of  our  Lord :  by  whose  command  this 
 Temple  in  Jerusalem  was  made,  for  the  causes  which  we 
 have  alleged :  in  which  Temple  the  Adversary  will  sit, 
 trying  to    exhibit   himself  as    Christ :    as    the    Lord   also 
 
 S.  Matth.  saith,  But  ivhen  ye  shall  see  the  ahomination  of  desolation, 
 
 15_X7.  that  luhich  is  spoken  of  by  Daniel  the  Prophet,  standing  in 
 the  holy  place  (he  that  readeth,  let  him  understand) ,  then 
 let  theyyi  which  he  in  Jiidoea,  flee  unto  the  mountains  :  and 
 he  that  is  in  the  housetop,  let  him  not  come  down  to  talce 
 
 lb.  21.      anythinf)  out  of 'the  house.     For  then  shall  he  great  tribu- 
 lation,  such  as  luas  not  from  the   beginning  of  the  luorld 
 even  until  now,  no,  nor  shall  be. 
 §  3.         Daniel  too,  with  an    eye  referring  to    the   end  of  the 
 
 Daniel's  ^Q^^i  Kingdom,  i.  e.,  the  last  ten  Kings,  among  whom  is 
 divided  the  Kingdom  of  those,  upon  whom  the   Son    of 
 
 Dan.        Perdition  will  come,  saith  that  ten  horns  spring  up  unto 
 
 lb.' 8.*  the  Beast,  and  that  another  little  horn  springeth  up  in 
 the  middle  of  them,  and  that  three  horns  of  the  former 
 
 lb.  are  uprooted  before  it.     And  behold,  saith  he,  eyes  as  it 
 
 were  the  eyes  of  a  man  in  this  horn,  and  a  mouth  speaking 
 
 lb.  great  things,  and  his  aspect  of  more  greatness  than  the  rest. 
 
 I  beheld,  and  that  horn  ivas  making  war  against  the  Saints, 
 and  was  strong  against  them :  until  the  Ancient  of  Days 
 did  come,  and  gave  the  judgment  unto  the  Saints  of  the 
 most  high  God,  and  the  ti^ne  was  come,  and.  the  Saints  ob- 
 tained   the   Kingdom.      Afterwards  in  the   explanation   of 
 
 lb.  the  visions  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- 
 ther, who  shall  surpass  in  evil  things  all  who  have  been 
 before  him,  and  shall  do  away  ivith  three  Kings,  and  shall 
 speak  words  against  the  Most  High  God,  and  shall  crush 
 the  Saints  of  the  Most  High  God,  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.F(iul 8)- Gahrid ^^tlieLordforeielUdm JictheUujiistJnJge.  509 
 
 upon  the  eartli.  And  of  liim  again  tlie  Apostle  Paul  also 
 in  the  2nd  to  the  Thessalonians  announcing  at  the  same 
 time  also  the  cause  of  his  coming,  saith  thus  :  And  then  2  Thess. 
 sliall  the  unrigldeous  one  he  revealed,  icJiom  the  Lord  Jesus 
 shall  slay  ivith  the  breath  of  His  Mouth  and  destroy  with 
 the  presence  of  His  coming;  whose  coming  is  after  the  worlc- 
 ing  of  Satan,  ivith  all  power  and  signs  and  lying  wonders, 
 and  with  all  deceivahleness  of  wichedness,  to  them  that  per- 
 ish, because  they  received  not  the  love  of  the  truth  that  they 
 might  be  saved.  And  therefore  shall  God  send  unto  them 
 a  worhing  of  error  that  they  should  believe  a  lie,  tha,t  they 
 all  may  be  judged  who  believed  not  the  truth,  hut  agreed 
 unto  iniquity. 
 
 And  the  Lord  for  His  part  said  this  also  ^  unto  those     §  4. 
 who  believed  Him  not :  I  am  come  in  My  Father's  Name,  S.  John 
 and  ye  received  Me   not:    ivhen  another   shall  come  m  Ids 
 own  name,  him  ye  ivill   receive:    by    "another"    meaning 
 Antichrist,  who    is  alien  from   the   Lord;    and  the    same 
 is  the   tmjust  judge,  spoken  of  by  the  Lord,  as  one  who  S.  Lake 
 feared  not  God  nor  revered  man ;  to  whom  a   ividoiu  had  jb.  3. 
 recourse"^,    forgetful   of  God,    (i.   e.,    the    earthly   Jerusa- 
 lem) for  redress  upon  her  enemy.     Which  thing  also  he  Anti- 
 will  do  in  the  time  of  his  Kingdom :  he  will  transfer  the 
 Kingdom  unto  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  Dan.  viii. 
 shall  be  desolated:  and  sin  is  given  for  sacrifice,  and  righte-     '     ' 
 ousness  is  cast  doiun  upon  earth,  and  he  practised,  and  it 
 prospered.     And  Gabriel  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,     ~    * 
 and  understanding  questions,  and  strong  shall  be  his  might, 
 and  wonderfid,  and  lie  shall  corrupt,  and  direct,   and  act, 
 and  banish  the  strong  men   and  the  holy  people,   and  the 
 yolce  of  his  collar  shall  be  straightened:  in  his  hand  shall 
 
 c  The  Translator  notes  that  the  Bene-  ^  fugit.    The  Translator    gives  also 
 
 dictines  have  hoc  item,  Grabe  idem,  and  the  rendering,  betook  himself.     E.                      .  . 
 
 gives  alternatively,  also  said  the  same,  ^  de  hoc  ipso.     The  Translator  gave 
 
 and, /or  His  part  said  this  also.     E.  alternatively,  Being  and  Person.     E. 
 
510  Daniel' s'S andahalf  years.  Ardl-Cliristforctohlhy S.John. 
 
 Book  5.  he  deceit,  and  in  his  heart  he  shall  he  lifted  uj) ;  and  hy 
 guile  he  shall  destroy  many,  and  shall  stand  for  the  des- 
 truction of  many,  and  as  eggs  shall  he  hriiise  them  with  his 
 hand.  And  lie  proceeds  to  signify  tlie  duration  of  his 
 tyranny,   in  wliicli  time   tlie  Saints    sliall  be   exiled,  wlio 
 
 Dan.  ix.  offer  to  the  Lord  a  pure  Sacrifice.  And  in  half  the  iveeh, 
 saith  lie,  the  sacrifice  and  the  drinh  offering  shall  he  talcen 
 away,  and  into  the  Temple  [sliall  come]  the  ahomination 
 of  desolation,  and  even  to  the  comjMion  of  the  time  shall  a 
 com2:)letion  he  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  circumstances  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- 
 nounced 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  spolien  of  hy  Daniel  the 
 Prophet;  (now  to  Daniel  the  Angel  Gabriel  made  an  ex- 
 position of  the  visions  :  and  he  is  an  Ai'changel  of  the 
 Creator,  and  the  same  who  brought  the  good  news  to 
 Mary  of  the  visible  Advent  and  Incarnation  of  Christ :) 
 most  evidently  is  one  and  the  same  God  indicated.  Who 
 sent  the  Prophets,  and  sent  forth  His  Son,  and  called  us 
 to  the  knowledge  of  Himself. 
 
 Again,  yet  more  expressly,  hath  John  the  Lord's  Disci- 
 ple in  the  Apocalypse  signified  concerning  the  Last  time, 
 and  the  10  Kings  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 
 
 Rev.  xvii.  that  tlius  it  was  spoken  unto  him :  And  the  ten  horns 
 which  thou  hast  seen  are  1 0  Kings,  which  have  not  yet  re- 
 ceived the  Kingdom,  hut  they  shall  receive  power  as  Kings 
 for  one  hour  with  the  Beast.  These  have  one  mind,  and  they 
 give  their  might  and  power  to  tlie  Beast.  These  shall  fight 
 ivitJi  the  Lamh,  and  the  Lamh  shall  overcome  them,  for  He 
 is  Lord  of  Lords  and  King  of  Kings.     Evident  therefore 
 
Aiiti-Chrisfs  rage  and  fall.  The  Kingdom  tJiat  sliall  last.    51 1 
 
 it  is  tliat  of  these  lie  that  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  burn  her  with  fire,  and  give  their  Kingdoni  unto  the 
 Beast,  and  drive  out  the  Church :  then  afterwards  they 
 shall  be  destro3^ed  by  the  coming  of  our  Lord.  For  that 
 the  Kingdom  must  be  divided,  and  so  perish,  the  Lord 
 saith.  Every  Kingdom  divided  against  itself  shall  he  laid  S.Matth. 
 iDaste  ;  and  every  city  or  house  divided  against  itself  shall 
 not  stand.  Both  the  Kingdom  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  Liiage,  which  was  seen  by  Nebu- 
 chadnezzar, upon  which  came  the  Stone  cut  out  without 
 hands,  and  as  he  saith  himself.  The  feet,  [were]  some  ]} art  T>^n.n, 
 iron  and  some  ])art  clay,  until  a  stone  ivas  cut  out  lulthout 
 hands,  and  smote  the  Image  on  the  feet  of  iron  and  clay, 
 and  ground  them  small  unto  the  end.  Then  afterwards  in 
 the  explanation  he  saith.  And  whereas  thou  saw  est  the  feet  lb.  41, 
 amd  toes,  part  of  iron  and  part  of  clay,  the  Kingdom  shall 
 he  divided,  and  there  shall  he  in  it  of  the  iron  root,  as  thou 
 sawest  the  iron  mingled  with  the  potsherd.  And  the  toes, 
 some  part  of  iron  and  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  nothing,  and  they  will  not  agree :  as  Daniel  also 
 saith  : — )  Some  part  of  the  Kingdom  shall  he  strong,  and  I^-  42, 
 from  that  very  portion  part  lulll  he  ivlthdrawn.  Whereas 
 thou  sawest  iron  mingled  with  earthen  ivare,  there  shall  he 
 mixtures  in  the  seed  of  the  men,  and  they  shall  not  he  join- 
 ed one  ivlth  another,  as  iroyi  is  7iot  mingled  with  clay.  And 
 because  there  shall  be  an  end,  he  saith,  And  in  the  days  l^  ^4, 
 of  those  Kings  shall  the  God  of  Heaven  raise  up  a  King- 
 dom ivhlch  shall  suffer  no  decay  for  ever,  and  the  Kiiigdom 
 thereof  shall  not  he  left  unto  another  people.  It  shall  crush 
 and  wlnnou)    all  Kingdoms,  and   itself  shall  he  exalted  for 
 
512     Gnostics  invited  to  repent.    What  S.  Justin  says. 
 
 Book  5.  ever.  As  thou  sawest,  thai  out  of  a  Mountain  was  lieivn 
 a  stone  without  hands,  and  it  crushed  clay,  iron,  and  brass, 
 and  silver  and  gold :  The  Great  God  hath  signified  to  the 
 King  the  things  that  shall  he  hereafter :  and  the  dream  is 
 true  and  the  interpretation  thereof  faithful. 
 §  2.         If  therefore  tlie  great   God  signified  by  Daniel  things 
 
 9^l\f ,    to  come,  and  confirmed  tliem  by  His  Son :  and  Christ  is 
 
 fulfilled  ■'  .  . 
 
 the  O.  T.  the  Stone  cut  out  without  hands,  which  shall  destroy  tem- 
 poral Kingdoms  and  bring  in  the  Eternal  One  (which  is 
 the  Resurrection  of  the  just :  The  God  of  Heaven,  saith 
 he,  will  raise  up  again  a  Kingdom,  which  shall  never  he 
 decayed  for  ever  :) — let  those  repent,  as  they  are  confuted, 
 who  reject  the  Creator,  and  allow  not  that  the  Prophets 
 are  sent  by  that  Father,  from  Whom  the  Lord  also  came, 
 but  affirm  that  the  Prophecies  were  made  by  diff'erent 
 Powers.  For  what  things  were  foretold  by  the  Creator 
 through  all  the  Prophets  alike,  those  Christ  fulfilled  in 
 the  end,  ministering  to  the  will  of  His  Father,  and  ac- 
 complishing what  He  had  ordained  touching  mankind. 
 Such  therefore  as  blaspheme  the  Creator,  either  in  express 
 words  and  openly,  as  the  party  of  Marcion,  or  by  over- 
 throwing His  decree^,  as  the  Yalentinians,  and  all  who  are 
 falsely  called  Gnostics ; — let  all  worshippers  of  God  know 
 them  to  be  the  instruments  of  Satan,  by  whom  Satan  now, 
 and  not  before,  hath  been  seen  to  reproach  God,  Who  hath 
 prepared  everlasting  fire  for  all  apostasy.  For  he  himself 
 by  himself  openly  dareth  not  to  blaspheme  his  Lord :  as 
 also  in  the  beginning  he  beguiled  man  by  the  Serpent,  as 
 
 S.Justin  though  God  saw  him  not.  Well  said  Justin,  Before  the 
 Lord's  coming  Satan  never  durst  blaspheme  God,  as  not 
 yet  knowing  his  own  condemnation  :  how  that  both  in 
 parables  and  in  allegories,  it  is  so  affirmed  of  him  in  the 
 Prophets.  But  since  the  Coming  of  the  Lord,  he  plainly 
 learning  from  Christ's  and  His  Apostles'  discourses,  that 
 everlasting  fire  is  prepared  for  him,  departing  as  he  doth 
 
 '  sententiae.      The   Translator  gives  nearly  equivalent  to  purpose :  just  below 
 
 the  alternative  rendering,  vieanivg,  and  it  is  used^^vobmfatem,  tvill.     Still  in  S. 
 
 Mr.  Harvey  supposes  the  Greek  equi-  Irenaeus  the  word  sentejitia  seems  often 
 
 valent  to  be  yvw/x-ns  which  would  be  to  take  the  stronger  sense.    E. 
 
Fo7'  the  Good  the  Kingdom,  for  the  had  eternal  fire.  513 
 
 from  God  of  his  own  will ; — as  also  for  all  wlio  abide  with- 
 out penitence  in  their  apostasy ; — by  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  imputeth  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  Life,  and  appointed  a  law  meet  for  all:  and  they 
 will  have  it  that  the  judgment  of  God  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    Chap. 
 Him,  or  He  consenteth  to  all  that  is  done  here :  and  if  He  — r.  \ 
 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  came  to  divide  a  man  against  S.  Matth. 
 his  father,  and  the  daughter   against  her  mother,   and  the 
 daughter  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  35.  * 
 the  one  and  leave  the  other :  in  the  end  to  bid  the  reap-  s.  Matth. 
 ers  gather  together  first  the  tares,  and  bind  up  bundles,  ^"^' 
 and  consume  ^  them  with  unquenchable  fire,  but  gather  the 
 wheat  into  the  barn :  and  to  call  the  lambs  into  the  King-  ib.  xxv. 
 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  S-  Luke 
 the  fall  and  rising  again  of  many  :   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- 
 
 g  comhurere.     The  Translator  gives    lator  gives  here  the  renderings,  goats, 
 also,  light.    E.  kids.    E. 
 
 *»  haeclos,  as  above,  p.  413.  TheTrans- 
 
 L  1 
 
514   Communion  with  God  life  and  joy  :  the  had  de]jrive 
 
 Books,  lievers,  and  of  such  as  do  the  Will  of  His  Father  which 
 is  in  Heaven. 
 
 If  then  the  Advent  of  the  Son  cometh  indeed  upon  all 
 alike,  yet  is  judicial,  and  a  separator  of  believers  and  un- 
 believers, because  of  their  own  purpose  believers  do  His 
 Will,  and  of  their  own  purpose  the  disobedient  draw  not 
 nigh  unto  His  teaching :  plain  it  is,  that  His  Father  also 
 made  indeed  all  alike,  having  every  one  his  own  purpose, 
 and  free  way  of  thinking ;  yet  He  looketh  upon  all,  and 
 
 S.Matth.  provideth  for  all,  causing  His  Sun  to  rise  on  the  evil  and 
 on  the  good,  and  raining  on  the  just  and  nnjust. 
 §  2.         And  whatever  beings  keep  their  love  towards  God,  to 
 
 Good^      them  He  affords  communion  with  Himself.     Now  Commu- 
 
 granteth    ^^^^  with  God  is  life  and  light,  and  enjoyment  of  the  good 
 
 Com-       things  which  are  from  Him.     But  whosoever  in  their  pur- 
 mum  on  °     ,  ^ 
 with         pose  withdraw  from  God,  upon  them  He  bringeth  sepa- 
 
 '  ration  from  Himself.     Now  separation  from  God  is  Death; 
 and  separation  from  light  is  darkness,  and  separation  from 
 God  is  casting  away  all  the  good  things  which  come  from 
 the  bad     Him.    Those  then,  who   by  rebellion  have  cast  away  the 
 their  own  things  aforesaid,  as   being    deprived    of  all   good  things, 
 selves  of    qq^^q  ^q   \^q  j^^   ^^^  manner  of  punishment.       For  though 
 God  punish   them   not  by   express  dispensation,   yet  that 
 punishment  followeth   after  them,    because   they  are    de- 
 prived   of  all    good    things :    and    the  good    things    from 
 God  being  eternal  and  endless,  the  privation  of  them  al- 
 and must  so  is  of  course  eternal  and  endless.     Just  as  Light  being 
 tiieirown  perpetual,  those   who  have   blinded    themselves,   or   have 
 selves       been  blinded  by  others,  are  in  perpetuity  deprived  of  the 
 enjoyment  of  light;  not  that  the  Light  inflicteth'on  them 
 that  penalty  of  blindness,  but  that  the  blindness  of  itself 
 bringeth  the  distress  upon  them.     And  therefore  our  Lord 
 S.  John     said,   He   that   helieveth  in  Me  is  not  judged,  i.  e.,  is  not 
 separated  from  God :  for  by  Faith  he  is  united  unto  God. 
 But  he  that  helieveth  not,  saitli  He,  is  already  judged,  he- 
 cause  he  hath  not  helieved  in  the  Name  of  the  Only  Begot- 
 ten Son  of  God  :  i.  e.,  he  hath  separated  himself  from  God 
 19—21.     by  a  voluntary  sentence.     For   this  is  the  judgment,  that 
 
themselves  of  it.  Antichrist  the  sum  of  the  Ajjostacy.    515 
 
 light  is  come  into  this  luorld,  and  men  loved  Darhiess  rather 
 than  Light.  For  every  one  that  doeth  ill  hateth  the  light  and 
 Cometh  not  to  the  light,  lest  his  deeds  shoidd  he  reproved. 
 But  he  that  doeth  His  Will,  cometh  to  the  Light,  that  Ms 
 deeds  may  he  made  manifest  that  he  hath  wrought  them  in 
 God. 
 
 Since   tlien  in  this  world  some  run  unto  the  li^ht  and    Chap. 
 
 WV  T  T  T 
 
 by  faith  unite  themselves  unto  God^,  others  withdraw  from  — r-^ — -" 
 the  light  and  separate  themselves  from  God;  the  Word 
 of  God  taketh  them  up,  bringing  upon^  all  a  meet  [law 
 of]  habitation :  upon  those  in  the  light,  for  their  fruition 
 of  the  good  things  which  are  in  it'^;  upon  those  in  the 
 darkness,  for  their  partaking  of  the  evil  which  is  therein. 
 Therefore  He  saith,  that  them  on  the  Eight  Hand  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  good  things. 
 
 And  therefore  saith  the  Apostle,  For  that  they  received     §  2. 
 
 2  Thess. 
 not  the  love  of  God  that  they  might  he  saved,  therefore  also  ii, 
 
 God  shall  send  them  into  a  working  of  error,  that  they  may  * 
 
 helieve  a  lie  :  that  they  all  may  he  judged  who  helieved  not 
 the  truth,  hut  consented  unto  iniguity.     For  when  he  com- 
 eth, and  of  his  own  purpose^  summeth  up  the  Apostasy  ^suasen- 
 into  himself,  and  by  his  own  will  and  decree  doeth  what- 
 soever he  shall  do,  and  sitteth  in  the  Temple  of  God,  that  ^\'. 
 as  Christ   they  may  adore  him  who   shall  be   seduced  by 
 him  : — therefore  also   shall  he  be  justly  cast  into  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 :  that  men  might  helieve  what  is  false  ^, 
 and  he  judged,  even  all  who  helieved  not  the  truth,  hut  con- 
 sented unto  iniguity.     Whose  coming  John  in  the  Apoca- 
 lypse  hath  thus  intimated :    And   the  heast  which  I  saw  ™  lb.  xiii. 
 •/  A  2 10. 
 
 was  like  unto  a  Leopard,  and  his  feet  as  of  a  Bear,  and 
 
 i  i-Kayoiv,  Lat.  infer  ens.   The  Trans-  able.     E. 
 
 lator  gave  also,  e7?;oj??m^.    E.  ^  falso.     The  Translator  gives  also,  a 
 
 k  iv  avT<f,  Lat.  in  eo.     The  Trans-  lie.     E. 
 
 lator  gave  both,  Him  and  it :    but  as  m  videram.    The  Translator  gives  al- 
 
 the  Greek  has  again,  iuavr^  in  the  next  so,  /  had  seen.     E. 
 clause,  the  rendering  it  appears  prefer- 
 
 l12 
 
516  Antichrist  and  Ids  Armour  hearer. 
 
 Books,  his  mouth  as  the  mouth  of  a  Lion;  and  the  Dragon  gave 
 hi/in  his  poiver  and  his  throne  and  great  anthorityy  and 
 one  of  his  heads  as  it  were  wounded  unto  death,  and 
 the  stroJie  of  his  death  was  healed,  and  the  whole  ivorld 
 wondered  after  the  beast ;  and  they  worshipped  the  Dra- 
 gon because  he  gave  poiver  unto  the  beast;  and  they  wor- 
 shipped the  beast,  saying,  Who  is  like  unto  this  beast,  and 
 ivho  can  fight  with  him  ?  And  there  was  given  him  a 
 m^outh  speaking  great  things  and  blasphemy,  and  poiver 
 was  given  him  for  forty  two  months.  And  he  opened  his 
 mouth  in  blasphemy  against  God,  blaspheming  His  Name 
 and  nis  Tabernacle,  and  them  that  dwell  in  Heaven.  And 
 power  was  given  him  over  every  tribe  and  people  and  tongue 
 and  nation.  And  all  adoredj  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.  WJiosoever  shall  lead  into  captivity  shall 
 go  into  captivity.  Whosoever  shall  kill  with  the  sword  he 
 must  be  killed  with  the  sword.     Here  is  the  patience  and 
 
 and  his     faith  of  the   Saints.     Then  afterwards  concernins:  his  ar- 
 
 armour     '^  ^  o 
 
 bearer  mour  bearer  whom  he  also  calleth  "the  false  Prophet/^ 
 Rev.  xiii.  He  spake,  saith  he,  like  a  dragon,  and  he  did  all  the 
 power  of  the  first  beast  before  him  :  and  he  maketh  the 
 Earth  and  them  that  dwell  therein  to  adore  the  first  beast, 
 the  stroke  of  whose  death  was  healed.  And  he  shall  do 
 great  signs,  so  as  to  make  even  fire  to  come  down  from 
 Heaven  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, 
 but  by  magical  working.  And  no  wonder,  if  when  de- 
 mons and  apostate  spirits  minister  unto  him,  he  work 
 signs  by  them,  whereby  he  may  deceive  them  that  dwell 
 on  the  earth, 
 lb.  And  an  Image,  saith  he,  will  he  command  to  be  made 
 
 for  the  beast,  and  he  will  give  breath  to  the  image,  so  that 
 the  Image  may  even  speak;  and  those  who  will  not  wor- 
 ship it,  he  will  cause  to  be  slain.  And  a  mark  too,  saith 
 he,  he  will  cause  to  be  put  upon  the  forehead  and  in  the 
 
His  number.    TForZtZ  to  last  6000  years.    S.  Ignatius.    617 
 
 right  hand,  that  no  man  may   buy   or  sell,  unless  he  have 
 the  mark  of  the  beast's  name,  or  the  number  of  his  name, 
 and  that  the  number  is  Q66,  i.   e.,   six  liundreds  and  ten  lb.  18. 
 sixes  and  six  Individuals,  for  the  summing  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  the  Gen.  ii. 
 Heaven   and  the   earth   were  finished,  and   all   the  host  of 
 them.     And    God  ended  on  the  sixth  day  His  luorhs  which 
 He    made,  and    God  rested    on    the    seventh  day  from   all 
 His  worlis.      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  consummation  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  ^P  ^^^ 
 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  garner  of  the  Wheat,  LikellSs 
 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  God,  and  put 
 into  the  fire,  they  may  be  meet  for  the  King^s  Banquet : 
 as  said  one  of  our  people,  condemned  to  the  Wild  Beasts 
 for  his  witness  unto  God :  '^I  am  God^s  corn  and  by  teeth  nft.ld" 
 of  wild  beasts  am  being  ground,  that  I  may  be  found  a  J^^g^^  ^ 
 pure    loaf  *.^^  seb.  iii. 
 
 As  to  the  causes  why  God  permitted  these  things  so  to    Chap. 
 take  place  we  have  rendered  them  in  the  former  books: 
 
 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- 
 
 n  Conspersi.  (pvpaOeuTes  cf.  sup.  i.  8.    7  ;  Tertull.  contr.  Marcion.  v.  24;  adv. 
 3.  sub  fin;   v.  14.2;  Vulg.  in  1  Cor.  v.     Valent.  31 ;  de  Pudic.  13. 
 
518     Church  aided  by  hlmded  Gentiles.  Antichrist  figured  in 
 
 Book  5.  mission  unto  God.  And  to  tliis  end  tlie  Creation  is  all 
 laid  out  upon  man :  for  not  man  for  it^  but  tlie  creature 
 is  made  for  Man.  But  as  to  tlie  nations  wMcli  did  not  so 
 much  as  lift  up  their  eyes  unto  Heaven_,  nor  give  thanks 
 to  their  Maker,  nor  would  see  the  light  of  Truth,  but  are 
 as  blind  mice  hidden  in  the  deep  of  Folly :  justly  hath  the 
 
 Isa.  xl.     Word  accounted  them  as  a  drop  from  the  cash,  and  as  the 
 
 lb*.  17.  mahe-weight  of  the  balance  and  as  nothing ;  to  be  so  far 
 useful  and  meet  for  the  righteous,  as  the  stubble  is  of 
 use  for  the  growth  of  the  wheat,  and  the  chaflT  thereof  for 
 burning,  for  the  working  of  gold.  And  therefore,  when 
 in  the  end  the  Church  shall  be  suddenly  taken  up  from 
 
 S.  Matth.  hence.    There  shall  be,  saith  He,  tribidation  such  as  ivas 
 
 xxiv.  21. 
 
 not  fro'in  the  beginning,  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- 
 
 Christ  the  ^^^^^  a  summing  up  of  all  iniquity  and  all  deceit;  that  in 
 
 consum-    ]iini  all  the  power  of  rebellion,  running:  into  one  and  shut 
 
 mation  .  .  -^  & 
 
 of  all        up  in  one,  may  slip   down  the   furnace  of  fire.     Suitably 
 ness         then  will  his  name  also  have  the  number  666:   he  sum- 
 ming up  in  .himself  all  the  wickedness  which  was  before 
 the  Flood,  the  commixture  caused  by  the  Angels'  revolt. 
 I  mean  that  Noe  was  600  years  old,  when  the  Flood  came 
 upon  the   earth  for  the  blotting  out   of  the  rebellion  of 
 the  earth  caused  by  that  most  wicked  generation  which 
 was  in  the  times  of  Noe : — summing  up  also  all  the  error 
 which  hath  been  since  the  flood,   devising  of  idols  ;   and 
 P^6-         the  slaughter  of  the  Prophets;  and  the  burning  of  the  just, 
 in  Ne-      For  the  Image  of  Nabuchodonosor  which  was  set  up,  was 
 nezzar's     in  height  sixty  cubits  and  in  width  six  cubits  :  because  of 
 ™^g6       which  also  Ananias  and  Azarias  and  Misael,  not  adoring 
 it,  were  cast  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 
 Image  was  altogether  a  prefiguring  of  the  coming  of  Anti- 
 christ,  decreeing   that  he  himself  alone   should  be  wor- 
 shipped by  all  men  altogether. 
 
wickedness  at  Flood  and  in  goldenimage.  The  Number  is  666.  519 
 
 The  600  years  then  of  Noe,  in  whose  time  the  Flood  The 
 happened  because  of  the  Apostasy,  and  the  number  of  666 
 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  iniquity,  and 
 wickedness,  and  false  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. 
 ber  being  set  down  in  all  the  good  and  old  copies,  and 
 
 XXX. 
 
 testimony  being    given   by   the   persons   themselves  w^ho  xhe 
 had  seen  John  with  their  eyes,   and  reason  teaching  us  ^^^ 
 that  the  number  of  the  name  of  the  Beast,  according  to  have  the 
 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  ^  IS^wn- 
 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  Greek  letter  which  expresses  the  number  sixty 
 was  spread  out  into  the  Grecians'  letter  Iota;  and  others 
 receiving  this  without  enquiry,  some  indeed  simply  and 
 unseasonably  dwelt  upon  it;  others  in  mistaken  subtlety 
 ventured  also  to   seek  out  a  name  having  the  mistaken 
 and    erroneous    number.     Now   those   who   did   so   simply  ^nd  peo- 
 
 and  innocently  will  in  all  likelihood  find  pardon  from  God :  P^^,  "^^^* 
 •^  _  ^  not  go 
 
 but  all  who  through  vain  glory  lay  it  down  that  names  to  the 
 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.    A¥herein,  first,  there  is  damage  in  their 
 
520    Perilous  to  mistcike  the  number.    Antichrist  from  Dan. 
 
 Book  5.  missing   the    Truth  and   receiving   tliat   wliicli   is  not  as 
 Rev.        tliougli  it  liad  being :   Next^   whereas  lie   that  addeth  to 
 18  "i9.      or  taketh  from  the  Scripture,  hath  no  small  penalty  laid 
 on  him;  such  an  one  must  needs  incur  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 
 explct^     true  number   of  the  Name  ;    that   they  may  not  be  ac- 
 Christ      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  afiairs  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 
 IThess.    saith  the  Apostle,  WJien  they  shall  say,  Peace  and  Defence, 
 then  sudden  destruction  shall  come  upon  them.     And  Jere- 
 mias  hath  signified  not  only  his  sudden  approach,  but  also 
 Jer.  viii.   the  tribe  of  which  he  shall  come,  saying,  From  Dan  we 
 heard  tlie  sound  of  the  siuiftness  of  his  horses  :  at  the  voice 
 of  the  neighing  of  the  finishing  course  of  Ids  horses  shall  the 
 vjJwle  earth  he  moved  :   and  he  shall  come  and  devour  the 
 earth,  and  the  fulness  thereof,  and  the  city,  and  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 
 a^ait^the  pi'ophecy,  than  to  make  aims  and  auguries  about  the  name. 
 Issue  and  And  it  being  perhaps  possible  for  the  same  number  to  be 
 conjee-     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. 
 
Words  maliing  upQQQ.  Apocalyj^se  seen  in  Domitian^s  reign.  521 
 
 Now  to  sliew  tliat  not  for  lack  of  names  having  tlie  num- 
 ber of  tliis  name  do  we  so  speak,  but  in  fear  of  God  and 
 jealousy  for  tbe  trutb :  I  say  tliat  tbe  name  ETAN©A^ 
 hatb  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 
 Latini.  But  not  in  this  will  we  boast  ourselves.  Yea^ 
 and  TEITAN  also,  if  you  wi-ite  the  first  syllable  by  the 
 two  Greek  vowels  E  and  I,  is  most  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  Titan  a 
 are  publicly  adored  among  Greeks  or  Barbarians  hath  this  conjec- 
 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  trustworthy,  and  a 
 royal,  or  rather  even  a  tyrannical  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 
 concerning  the  name  of  Antichrist,  in  the  way  of  posi- 
 tive affirmation.  For  if  it  were  meet  that  at  this  time  his 
 name  should  be  expressly  proclaimed,  it  would  have  been 
 spoken  by  him  who  also  saw  the  Apocalypse.  For  at  no  Apoca- 
 long  time  ago  was  it  seen,  but  almost  in  our  generation,  ^fin 
 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-  ^a^^^^^ 
 ing  who  he  is  :  though  of  his  name  he  was  silent,  for  it  told  us 
 is  not  worthy  to  be  proclaimed  by  the  Holy  Ghost.     For 
 had  it  been  proclaimed  by  Him,   perhaps  also  it  would 
 
522     To  Antichrist  Ildl,  to  the  Just,  a  Sahhath.    The  Lord 
 
 Book  5.  be  of  long  endurance.     But  now  since  he  was  and  is  not, 
 ^^f.T-        and  shall  come  up  from  the  abyss,  and  go  to  destruction, 
 as  tliougli  lie  were  not;  so  neither  is  his  name  proclaim- 
 ed: for  of  him  who  is  not^  neither  is  the  name  proclaimed. 
 However,,  when  this  Antichrist  shall  have  wasted  all  things 
 in  this  worlds  reigning  three  years  and  six  months^   and 
 The  End  shall  have  sat  in  the  Temple  of  Jerusalem :  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.  Matth.  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 
 — f  2      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  heretics  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, 
 Re^sur-^   or  to  that  Farther  whom  they  feign  to  themselves.     Those 
 the^^°^      accordingly  who  reject  the  whole  truth  of  the  Resurrection, 
 pledge      and  as  far  as  in  them  lies  take  it  out  of  the  way,  no  won- 
 own  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  Cross,  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 :  Tlte  Lord  remembered  His  holy  dead,  those  ivho  be- 
 fore slept  in  the  land  of  burial;  and  He  went  down  unto 
 them,    to  draw  them   out,  and  save  them.     And  the  Lord 
 
died  J  went  into  Hell,  rose,  ascended  :  ive  too  as  He  did.  523 
 
 also  Himself:  Even,  saitli  He^  as  Jonas  ohode  in  the  wJiale's  S.  Matth. 
 helly  three  days  and  three  nights,  so  shall  also  the  Son  of^^^'     ' 
 Alan  he  in  the  heart  of  the  earth.     Yea,  and  the  Apostle 
 saitli.  But  that  He   ascended,  ivhat  is  it  hut  that  He  also  Eph. 
 descended  into   the   loiver  parts  of  the  Earth?     This    also^^'^' 
 saith  David,  prophesying  of  Him :  And  Thou  hast  deliver-  Ps. 
 edj  my   soul  from   the  nethermost  Hell.    And   rising   again  i^^^^' 
 on  the  third  day,  to  Mary  also,  who  first  saw  and  adored 
 Him,  He  said.  Touch  Me  not,  for  I  am  not  yet  ascended  S.  John 
 nnto  the  Father,  hut  go  to  the  Disciples,  and  say  unto  them, 
 I  ascend  unto  My  Father  and  your  Father. 
 
 If  therefore  the  Lord  observed  the  Law  of  the  Dead,  §  2. 
 that  He  might  be  made  the  First-born  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  shew 
 also  the  prints  of  the  nails  to  His  Disciples,  did  there- 
 upon ascend  to  the  Father :  how  should  they  not  be  con- 
 founded, who  say,  first,  that  ^^the  lower  region  ^^  is  this 
 world  with  v/hich  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  Resurrection  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  Resurrection;  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  ahove  s.  Luke 
 his  Master,  hut  every  one  that  is  ferfect  shall  he  as  his'^^''^' 
 Master.  As  therefore  our  Master  did  not  straightway  soar 
 away  and  depart,  but  awaiting  the  time  of  His  Resur- 
 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  Resurrection  ap- 
 pointed by  God,  foretold  by  the  Prophets,  and  after  that 
 
XXXII. 
 
 §  1. 
 
 524    Here  men  suffered  and  died  for  God  and  shall  reign. 
 
 Book  5.  arise  and  be  taken  up,  as  many  as  our  Lord  shall  account 
 
 worthy  thereof.) 
 Chap.        Because,  I  say,  certain  men  have  opinions  imported  from 
 the  discourses  of  heretics,  and  know  not  the  counsels  of 
 God,  and  the  mystery  of  the  Eesurrection  of  the  Just,  and 
 of  the  Kingdom  which  is  the  beginning  of  incorruption,  by 
 which  Kingdom  such  as  have  been  worthy  by  little  and 
 The         little  are  used  to  comprehend  God — 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  God  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  fruits  of 
 Suffering :  and  in  what  creation  they  were  slain  for  the 
 love  of  God,  in  the  same  to  be  brought  to  life :  and  in 
 what   creation   they  endured   slavery,   in   the   same   they 
 should  reign.     For  God  is  rich  in  all  things,  and  ail  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- 
 ^P.™'       tie  to  the  Romans  thus  speaking,  For  the  expectation  of  the 
 19-^21.     creature  luaiteth  for  the  revelation  of  the  sons  of  God.     For 
 the  creature  is  made  subject  unto  vanity,  not  willingly,  hut 
 because  of  him  who  hath  subjected  it  in  hojpe  :   because  the 
 creature  itself  also  shall  be  delivered  from  the  bondage  of  cor- 
 ruption into  the  liberty  of  the  glory  of  the  sons  of  God. 
 §  2.  Thus  then  also  the  promise  of  God,  which    He    made 
 
 Gen.  xiii.  unto  Abraham,  remaineth  firm.  For  He  said,  Loolc  up- 
 '  '  ivard  ivith  thine  eyes,  and  behold  from  this  place,  vjhere  thou 
 now  art,  to  the  North,  and  South,  and  East,  and  West, 
 for  all  the  Land  which  thou  seest,  unto  thee  will  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  ivill  give 
 it  thee.  And  he  received  not  inheritance  in  it,  not  even 
 a  Foot  step :  but  was  always   a  pilgrim  and  a  stranger 
 
ToAhrahamandhisseedtheLandjyromisedand  willhe given .  525 
 
 therein.      And   when    Sarah   his   wife    died,    the   Hittites  Why 
 consenting  to  grant  him  for  nothing  a  place  to  bury  her,  bought 
 he  would  not  accept  it;  but  bought  the  sepulchre,  giving  J^^^^^ 
 forty  double  pieces  of  silver,  from  Effron  son  of  Seor  the  J^.  xxiii. 
 Hittite;   awaiting   God^s  Promise,  and  unwilling  to  seem 
 to  receive  of  men  what   God  had  engaged  to  give  him, 
 saying  to  him  thus  a  second  time.  To  thy  seed  will  I  give  ib.  xv. 
 this  landj  from  the  river  of  Egypt  unto  the  great  river  Eu-     ' 
 jphrates.     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  seed 
 receiving  by  the  Lord  the  Adoption  unto   God ;    as   said  church 
 John  Baptist,  That  God  is  able  of  stones  to  raise  up  sons  s.  Matth. 
 unto  Abraham.     Yea,  and  the  Apostle  saith  in  the  Epis-  ^"'   * 
 tie  to  the  Galatians,  But  ye,  brethren,  as  Isaac,  are  child-  Gal.  iv. 
 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  ib.  iii. 
 his  seed  ivere  the  Promises  made.     And  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  Abraham  believed  God,  and  it  ivas  count-  lb.  6—9. 
 ed  unto  him  for   righteousness.     Ye   know    then  that   they 
 which  are  of  faith  are   so7is  of  Abraham.     And  the   Scrip- 
 ture foreseeing    that   God  justifieth    the   Gentiles   by   Faith, 
 preached  before   unto  Abraham,  ^  In   thee   shall  all  nations 
 be   blessed.'     So    then   they   which  are    of  faith  are  blessed 
 with  faithful  Abraham.     You    see   then   how  they  which 
 are  of  faith  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. 
 
 o  terrae.   The  Translator  gave  also,     terram.    E, 
 earth,  as  below,  shall  inherit  the  earth, 
 
y 
 
 526  Tlie  Fruit  of  tlie  Yiue^  wlien  to  be  drunh. 
 
 Book  5.  For  God  is  true  and  stedfast :  and  therefore  He  said  tliat 
 S.  Matth.  the  meelc  are  blessed,  for  tliey  shall  inherit  the  earth. 
 
 Chap.        And  with  a  view  to  this^  when  coming  to  His  Passion^ 
 
 XXXIII.  ^^^^  jjg  might  preach  to  Abraham,  and  those  who  were 
 
 ^    *     with  him,  that  Gospel  which  revealed  their  inheritance ; — 
 
 when  with  the  Cup  in  His  Hands  He  had  given  thanks, 
 
 and  had  drunk  of  it,  and  given  it  to  His  Disciples,  He  said 
 
 ?S*  ^9^^^^*  ^^  them,  Brhik  ye  all  of  it ;    This  is  My  Blood  of  the  New 
 
 Testament,  ivhich  shall  be  shed  for  many  for  the  remission 
 
 of  sins.     But  I  say  unto  you,  I  will  not  henceforth  drink 
 
 The  fruit  of  the  fruit  of  this  vine,  until  that  day  in  which  I  shall 
 
 Vine,        drhik  it  nciu  ivith  you  in  My  Fatlier's  Kingdom.     That  is, 
 
 to  be        Se  it  is  who  shall  renew  the  inheritance  of  the  Earth,  and 
 
 drunk       ^]xq\]_  perfect  afresh  the  mystery  of  the  glory  of  the  sons, 
 
 Ps.  civ.    as  David  saith.  Who  renewed  the  face  of  the  earth.     He 
 30.  ,  .  ..... 
 
 promised  to  drink  of  the  fruit  of  the  vine  with  His  dis- 
 ciples, intimating  both  the  inheritance  of  the  Earth  where- 
 in is  drunk  the  new  fruit  of  the  vine,  and  the  bodily  Re- 
 surrection 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. 
 §  2.  And  therefore  said  our  Lord,  When  thou  mahest  a  din- 
 S.  Luke  ryigy.  Qy.  ^  surpper,  call  not  rich  men,  nor  friends  and  neigh- 
 12—14.  bours  and  hinsmen,  lest  they  in  turn  call  thee,  aiid  a  re- 
 compense be  made  from  them :  but  call  the  lame,  the  blind, 
 the  beggars;  and  thou  shall  be  blessed,  for  they  have  not 
 ivherewith  to  recompense  thee  :  for  thou  shall  be  recompensed 
 S.  Matth.  in  the  resurrection  of  the  just.  And  again  He  saith.  Who- 
 soever shall  put  away  fields,  or  houses,  or  parents,  or  bre- 
 thren, or  children  for  My  sahe,  shall  receive  a  hundredfold 
 in  this  world,  and  in  the  world  to  come  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 
 
Jacoh  Lord  of  the  nations  in  the  times  of  the  Kingdom.  527 
 
 suppers  wliicli  are  repaid  ?  All  this  is  in  tlie  times  of  compense 
 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  true  Sabbath  of  the  just,  wherein 
 they  shall  do  no  earthly  work,  but  shall  have  set  by  them 
 a  Table  prepared  of  God,  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  ofxxvii.  27. 
 my  son  is  as  the  smell  of  a  full  field,  ivhich  God  hath  blessed, 
 but  "  the  field  is  the  world ;  "  and  therefore  he  added,  God  S.  Maith. 
 give  thee  of  the   dew  of  Heaven,  and  of  the  fatness   of  the  Geii. 
 Earth,  plenty  of  ivheat  and  ivine.     And  let  nations  serve  thee  IJ^"*  '^' 
 and  princes  ivorship  thee,  and  he  Lord  of  thy  brother,  and 
 thy  father's  sons  shall  luorship  thee.     lie  that  curseth  thee 
 shall  be  cursed,  and   he  that   blesseth  thee  shall  be   blessed. 
 You  see  that  if  one  receive  not  all  this  as  of  the  fore-  Thebless- 
 ordained  things  of  the  Kingdom,  he  will  fall  into  great  cob  still' 
 contradiction    and   inconsistency,   even   as   the   Jews   fall,  \^^  ^^^^ 
 and  find  themselves  in  entire  perplexity.     For  so  far  from  j^^^^^'^' 
 the  nations  serving  Jacob  in  this  life,  he  himself  after  the 
 blessing  went  out  and  served  his  uncle  Laban  the  Syrian 
 for  twenty  years  :   and  so  far  from  his  being  made  Lord  of 
 his  brother,  he  himself  worshipped  his  brother  Esau,  when  Gen. 
 he  returned  from  Mesopotamia  to  his  father ;  and  ofiered  f^^  y^."    ' 
 him  many  gifts.     And  how  did  he  here  inherit  plenty  of 
 corn  and  wine,  who  through  the  famine  which  took  place 
 in  the  land  where  he  dwelt,  emigrated  into  Egypt,  being 
 made  subject  unto  Pharaoh,  who  then  reigned  in  Egypt  ? 
 Wherefore  the  aforesaid  blessing  relates  unquestionably  to 
 the  times  of  the  Kingdom,  when  the  Just  shall  reign,  rising 
 again  from  the  dead;   when?  also  the  creature,  beiug  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  also  the  creature — tvith  eyttire  cilegium  Solesm.  Vol.  i.  init.,  who  took 
 
 submission.     This  passage  is  given  also  it  from  an  Armenian  Ms.,  in  their  Is- 
 
 in  Armenian  by  Mr.  Harvey  (ii.  448 —  land  near  Venice.     E. 
 4o0),  from  Cardinal  Dom  Pitra's  Spi- 
 
628     Saying  recorded  hy  Freshyters.   WJiat  Papias  tells. 
 
 Book  5.  disciple  remembered  that  tliey  had  heard  of  him_.  how  the 
 Lord  used  to  teach  concerning  those  times,  and  to  say, 
 ^'Days  shall  come,  wherein  vineyards  shall  grow,  having 
 each  10000  main  shoots:  and  in  one  main  shoot  10000 
 branches  and  in  one  main  shoot  ^  again  10000  sprigs,  and 
 upon  every  sprig  10000  clusters,  and  in  every  cluster 
 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/^  In  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  ?  the  Lord  said,  They  shall 
 see  who  shall  come  to  that  state  of  things."  These 
 Isa.  xi.  times  therefore  Isaiah  is  foretelling  when  he  says.  And 
 the  wolf  shall  feed  with  the  lamh,  and  the  leopai^d  shall 
 rest  with  the  hid,  and  the  calf  and  the  hull  and  the  lion 
 shall  feed  together ,  and  a  little  hoy  shall  lead  them  !  And 
 the  ox  and  the  hear  shall  feed  together,  and  their  little 
 ones  shall  he  together  :  and  the  lion  and  the  ox  shall  eat 
 chaff.  And  the  infant  hoy  shall  put  his  hand  on  the  hole 
 of  asps,  and  on  the  lair  of  the  asp's  hrood,  and  they  shall 
 
 1  From  the  Translation  it  would  ap-        '  geniturae.  The  Translator  gave  also, 
 pear  that  the  Armenian  read  branches     increase.     E. 
 here  instead  of  repeating  mainshoots.  E. 
 
Prophecies  of  the  last  times.  629 
 
 not  hurt,  nor  he  ahle  to  destroy  any  one  in  My  holy  nionn- 
 tain.    And  again,  summing  up,  he  saith.  Then  wolves  and  J^-  ^^'^' 
 lambs  shall  feed  together,  and  tlie  lion  shall  eat  chaff  like 
 the  ox,  and  the  serpent  earth  as  it  were  bread,  and  they  shall 
 not  hurt  nor  vex  in  My  holy  mountain,  saith  the  Lord. 
 
 Now  I  am  aware  that  some  endeavour  to  transfer  all  this  Expiana- 
 to  wild  persons,  and  to  such  as  believe  out  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  concerning  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  fruit  of 
 the  Earth.     And  besides  this,  we   cannot  now  point  out 
 how  that  a  Lion  eateth  chaff.     Now  this  was  to  intimate 
 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  ?  cies^  ^^" 
 
 But  Esaias  himself  hath  distinctly  declared  that  such    Chap. 
 
 XXXIV 
 joy  shall  be  in  the  Resurrection  of  the  Just,  thus  speak-  — w-i — - 
 
 ing  :  The  dead  shall  rise  again,   and  they  who  are  in  the  lb.  xxvi. 
 
 graves  shall   arise,   and   they  who  are   in   the   earth   shall 
 
 rejoice.     For  tJw  deiv  ivhich  is  of  thee,  is  health  unto  them. 
 
 This    same    Ezekiel   also    saith.    And   behold   I  will   open  Ezek. 
 
 your  graves,  and  bring  you  out  of  your  graves;  in  the  time  12—14. 
 
 when  I  shall  bring  My  people  from  the  graves,  I  will  both 
 
 put  My  Spirit  in  you,  and  ye  shall  live,  and  I  will  place 
 
 you  upon  your  own  land,  and  ye  shall  Icnow  that  I  am  the 
 
 Lord.    And  aofain  the  same  speaketh  thus :   Thus  saith  the  I^- ... 
 
 Lord,  I  IV ill  gather  Israel  from  all  nations,  where  they  are  25,  26. 
 
 scattered,  and  I  will  be  sanctified  in  them  in  the  sight  of  the 
 
 children  of  the  Heathen  :  and  they  shall  divell  in  their  own 
 
 land  which  I  have  given  to  My  servant  Jacob,  and  they  shall 
 
 M  m 
 
530  Tlie  grief,  death,  the  Resurrection,  liealing. 
 
 Book  5.  dioell  on  the  same  in  hope,  and   shall   build   houses,  and 
 plant  vineyards,   and  dwell  in  Jiope,  when  I  shall  execute 
 judgment  on  all  ivJio  have  dishonoured  them,  on  those  who 
 are  around  them,  and  they  shall  hnoiv  that  I  am  the  Lord 
 their  God  and  the  God  of  their  Fathers.    Now  we  sliewed 
 a  little  before  that  the  Church  is  the  seed  of  Abraham; 
 and  therefore,  that  we  might  know  how  that  in  the  New 
 Testament  after  ^  the  Old,   [there  will  be]   one  who  shall 
 gather  out  of  all  nations   such  as  shall  be  saved,  raising 
 from  the  stones  children  unto  Abraham,  Jeremiah  saith, 
 Jer.  xxiii.  Behold,  the  danjs  come,  saith  the  Lord,  that  they  shall  say 
 no   more,    The   Lord   liveth.    Who   hr ought   the  children  of 
 Israel  *  from  the  North,  and  from  every  region  whither  they 
 had  been  driven ;  He  shall  restore  them  into  their  own  land, 
 which  He  gave  unto  their  fathers. 
 §  2.         That  the  whole  creature  shall  be  at  men^s  will  for  in- 
 crease and  growth  unto  the  bearing  and  nourishing  of  such 
 Isa.  XXX.  fruits,  Esaias  saith.  And   there   shall   be   upon  every    high 
 mountain,  and  upon  every  lofty  hill,  ivater  passing  through 
 in  that  day,  when  many  shall  perish,  ivhen  walls  shall  fall 
 down.     And  the  light  of  the  moon  shall  be  as  the  light  of  the 
 sun,  seven  times  that  of  day,  when  He  shall  heal  the  bruise 
 of  His  p)eople,  and  heal  the  grief  of  their  ivound.     But  the 
 grief  is  of  that  wound  whereby  man  disobedient  in  Adam, 
 ^e         was  smitten  at  first :   i.  e.,  death,  which  God  shall  heal, 
 what        raising  us  from  the  dead,  and  restoring  us  to  the  fathers' 
 lb.  Iviii.   inheritance  :  as  Esaias  saith  again :  And  thou  shall  be  trust- 
 ing  in  the  Lord,  and  He  will  malce  thee  to  enter  in  upon 
 the  ivhole  earth,  and  feed  thee  ivith  the  inheritance  of  Jacob 
 S.  Luke    fly  father.     This  is  what  the  Lord  spake  of:  Blessed  are 
 38.     *      those  servants,  whom  the  Lord  when  He  cometh  shall  find 
 watching.     Verily  I  say  unto  you  that  He  shall  gird  Himself 
 and  malce  them  sit  down,  and  pass  along  and  minister  unto 
 them.     And  if  He  shall  come  in  the  evening  watch,  and  find 
 it  so,  blessed  are  they,  for  He  shall  mahe  them  sit  doivn  and 
 
 *  a.    The  Translator  gives  also,  fol-    sion  of  the  intermediate  words  of  this 
 lotvins.     E.  quotation,  is  an  error  (very  common  in 
 
 t  "fhere  is  little  doubt  that  the  omis-     Mss.)  of  the  scribe.     E. 
 
Promises  of  old,  for  the  Churches  too.  531 
 
 ^ninister  imto  them  ;  though  it  he  in  the  second,  and  though  it 
 he  in  the  third,  hlessed  are  they.     And  this  same  John  also 
 saith  in  the  Apocalypse,  Blessed  and  holy  is  he  who  hath  Rev.  xx. 
 2^ art  in  the  first  resurrection.     And  the  time  also  is  an- 
 nounced by  Esaias  when  these   things  shall  be  :  And  I ].f-^- 
 said,  saith  he.  For  hoiu   long.  Lord  ?     Until  the  cities  he 
 desolate  not  to   he  inhahited,   and  the  houses  that  there  he 
 no  men,   and  the  land^  shall  he   left  desolate.     And  after 
 this  God  shall  malie  us  men  to  he  afar  off,  and  those  who 
 shall  have  remained  shall  he  midtiplied  in^  the  earth.    Yea,  ^„°J^'''"' 
 and  Daniel  too  saith  the  very  same  :  A7id  the  Kingdom  Dan.  vii. 
 and  the  Power  and  the  greatness  of  the  things  which  are 
 tinder  Heaven  is  given  to  the  Saints  of  the  Most  High  God, 
 and   His    Kingdom    is    everlasting,    and    all   princijpalities 
 shall  serve'and  ohey  Him.    And  that  the  Promise  may  not 
 be  thought  to  be  spoken  of  this  time,  it  was  said  to  the 
 Prophet,   And  do  thou  come  and  staiid  in  thy   lot  in  the  Jg  ^"' 
 end  of  the  days. 
 
 And  to  shew  that  the  promises  were  announced  not  to     §  ^• 
 the  Prophets  only  and  Fathers,  but  to  the  Churches  also  Promises 
 gathered  from  among  the  Gentiles,  which  also  the  Spirit  to  the 
 calleth  Islands;  and  that  they  are  established  in  the  midst  ^ig^^^^^^ 
 of  confusion  and  endure  the  storms  of  blasphemies,  and  are 
 a  saving  harbour  to  those  in  danger,  and  a  refuge  to  those 
 who  love  what  is  on  high  and  endeavour  to  escape  the  ^  Bythum 
 Abyss''',  i.  e.,  the  deep  of  error,  Jeremiah  saith  thus:  Hear  Jer,  xxxi. 
 the  Word  of  the  Lord,  ye  Gentiles,  and  tell  it  unto  the  Is- 
 lands which  are  afar  off :  say  ye,  that  the  Lord  will  winnow 
 Israel,  He  will  gather  him  and  will  keep  him,  as  one  feeding 
 the  floch  of  his  sheep  :  for  the  Lord  hath  redeemed  Jacoh,  and 
 delivered  him  from  the  hand  of  him  that  is  stronger  than  he. 
 And  they  shall  come  and  rejoice  in  Mount  Sion,  and  shall 
 come  unto  good  things,  and  to  a  land  of  wheat  and  wine  and 
 fruits  and  cattle  and  sheep,  and  their  soid  shall  he  as  a  fruit- 
 ful tree,   and  they   shall  not  hunger  any  more.     And  then 
 shall  the  virgins  rejoice  in  the  congregation  of  the  young 
 men,  and  the  elders  shall  he  glad,   and  I  will  turn  their 
 
 ^  terra.    The    Translator    gave  also,    earth,  as  above,  p.  525.    E. 
 
 M  m  2 
 
532  Jerusalem  that  is  to  he. 
 
 Book  6.  mourning  into  joy,  and  ivill  malie  them  to  be  in  exultation, 
 and  will  magnify  them,  and  I  ivill  satisfy  as  with  drinh  the 
 soul  of  the  Priests  the  sons  of  Levi,  and  My  ^eoi^le  shall  he 
 filled  ivith  My  good  things.  Now  we  liave  shewn  in  tlie 
 former  book^  how  the  Levites  and  Priests  are  all  the 
 S.  Matth.  Lord^s  disciples:  who  did  also  jprofane  the  Sahhath  in  the 
 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.  Further  :  of  Jerusalem  and  of  him  that  reigneth  in  her, 
 
 ^sa.  XXXI.  ^ggg^jg^g  ga{^]2^  Thus  saith  the  Lord :  hlessed  is  he  that  hath  his 
 lb.  xxxii.  seed  in  Sion  and  them  of  his  house  "^  in  Jerusalem.    Behold, 
 the  Just  King  shall  reign  and  princes  shall  rule  ivith  judg- 
 ment.   And  of  the  material  prepared  for  its  rebuilding  he 
 lb.  liv.     saith.  Behold,  I  will  prepare  for  thee  for  stone  carhuncle,  and 
 the  foundations  [to  be]  sapphire,  and  I  will  malce  thy  huU 
 warks  Jasper,  and  thy  gates  a  chrystal  stone,  and  thy  ram- 
 part choice  stones,  and  all  thy  sons  to  he  taught  of  God,  and 
 thy  sons  in  much  peace,  and  in  justice  shalt  thou  he  huilded. 
 lb.  ixv.     And  again  this  same  saith,  Behold  I  mahe  Jerusalem  and 
 My  people  a  joy  :  also  there  shall  not  he  heard  in  her  the 
 voice  of  weeping,  nor  the  voice  of  crying  ;  also  there  shall  not 
 hecome  there  immature  or  aged,  so  as  not  to  fulfil  his  time. 
 For  the  young  man  shall  he  an  hundred  years  old  :  hut  the 
 sinner  dying  an  hundred  years  old  shall  he  also  accursed. 
 And  they  shall  huild  houses  and  themselves  inhahit;  and  they 
 shall  plant  vineyards  and  themselves  eat  the  fruits  of  them, 
 and  drinh  the  wine.    And  they  shall  not  huild  and  others  in- 
 hahit :  neither  shall  prop  and  others  eat.    For  as  the  days  of 
 the  tree  of  life  shall  he  the  days  of  the  people  in  thee  ;  for  the 
 works  of  their  lahours  will  grow  old. 
 _^HAP.        But  if  some  should  have  endeavoured  to  allegorize  the 
 ""rj^*  sayings  which  are  of  this  kind;  first  they  will  not  be  able  to 
 t^ey         "be  found  consistent  with  themselves  in  all  thing^s,  and  next 
 
 cannot  . 
 
 be  ex-       they  will  be  refuted  by  the  sayings  themselves,  expressing 
 Ey^aiTe-     ^^^  case  of  the  cities  of  the  Gentiles  being  laid  waste,  and 
 
 gory 
 
 '  domesticos.      The  Translator  gave     the  alternative,  servants.     E. 
 
After  Antichrist  the  Rest :  we  see  God  and  grow.       533 
 
 not  inhabited,  and  the  houses,  because  there  are  no  persons,  lb.  vi.  Ii. 
 a7id  the  land  shall  be  left  desert.  For  behold,  saith  Isaiah^  lb.  xiii.9. 
 the  incurable  day  of  the  Lord  cometh,fidl  of  ftiry  and  anger, 
 to  make  the  city  of  the  land  desolate,  and  to  destroy  the  sin- 
 ners out  of  it.  And  again  he  saitli^  Let  her  be  taken  away,  lb.  xxvi. 
 that  she  may  not  see  the  glory  of  the  Lord ;  and  when  this 
 shall  have  happened,  God,  saith  he,  shall  remove  men  to  a  lb.  vi.  12. 
 distance,  and  the  forsaken  shall  be  multiplied  in  the  earth. 
 And,  they  shall  build  houses  and  the^nselves  inhabit  them,  and  ^'  ^^^' 
 shall  prop  vines  and  themselves  eat.  For  all  these  other 
 passages  are  unquestionably  spoken  of  a  Resurrection  of 
 the  just,  which  happeneth  after  the  coming  of  Antichrist 
 and  the  perdition  of  all  the  nations  subsisting  under  him : 
 in  which  [Resurrection]  the  just  shall  reign  upon  earth, 
 growing  by  their  sight  of  the  Lord,  and  by  Him  shall  be 
 accustomed  to  comprehend  the  glory  of  God  the  Father, 
 and  shall  receive  conversation  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  from  Heaven,  and 
 having  sufiered  tribulation — who  also  shall  have  escaped 
 the  hands  of  the  Unjust  one.  And  these  are  they  of  whom 
 the  Prophet  saith.  And  the  forsaken"^  shall  be  multiplied  in 
 the  earth.  And  as  many  of  the  believers  as  God  hath  pre- 
 pared for  this,  that  they  are  made  to  multiply  the  rem- 
 nant in  the  earth  and  under  the  Kingdom  of  the  Saints^ 
 and  that  they  minister  to  this  Jerusalem,  and  are  a  King- 
 dom in  it,  Jeremiah  the  Prophet  signified,  saying,  Look  Bar.  iv. 
 around  towards  the  East,  0  Jerusalem,  and  see  the  gladness 
 which  Cometh  unto  thee  from  God  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  cometh  of  thy  God.  Put 
 off,  0  Jerusalem,  the  dress  of  thy  mourning  and  affliction, 
 and  put  on  the  beauty  of  that  glory  which  is  of  thy  God 
 for  ever :  lurap  thyself  in  a  double  garment  of  the  right- 
 eousness  which   is  of  thy  God :  put  on  thy  head   the  mitre 
 
 ^  derelicti.     The  Translator  gave  also     remnant.     E. 
 
534  A  Neiu  Jerusalem  on  earth. 
 
 Book  5.  of  everlasting  glory.  For  God  will  sheio  thy  hrightness  to 
 the  whole  of  her  which  is  under  Heaven.  For  thy  name 
 shall  he  called  hy  God  Himself  for  ever.  The  Peace  of 
 Righteousness  and  of  glory  to  God  who  careth  for  thee  ^. 
 Arisej  0  Jerusalem,  and  stand  on  high,  and  looTc  around 
 towards  the  East,  and  see  thy  sons  gathered  from  the  ris- 
 ing of  the  Sun  unto  the  West  hy  the  Word  of  That  Holy 
 One,  rejoicing  in  their  heing  so  rememhered  of  God.  For 
 they  went  out  of  thee  on  foot,  heing  led  hy  their  enemies  to 
 he  theirs.  God  shall  hring  them  in  unto  thee,  home  [by 
 them]  with  glory,  as  the  Throne  of  a  Kingdom.  For  God 
 hath  decreed  that  every  high  mountain  should  he  humhled, 
 and  the  everlasting  hea/ps,  and  that  the  vallies  should  he 
 filled,  to  the  levelling  the  surface  of  the  earth,  thait  Israel 
 may  walk  safely  in  the  glory  of  God.  And  hy  jprecejpt  of 
 God  the  woods  have  woven  their  canopies  for  him,  even 
 Israel;  yea,  every  tree  of  sweet  savour^.  For  God  will  go 
 hefore  with  joy  in  the  light  of  His  hrightness  with  the  mercy 
 and  justice  which  is  of  Him. 
 X  2.         Now  all  these  sayings,  being  sucli  as  tliey  are,  cannot 
 
 The  New  be   understood   of  tliin2:s  above   the  Heavens:    (For   God 
 
 Heaven  .  ,  , 
 
 and  New  saith  he,  will  shew  thy  hrightness  to  the  whole  of  her  which 
 is  under  Heaven ;)  but  of  the  times  of  the  Kingdom,  when 
 the  earth  is  again  summoned  by  Christ,  and  Jerusalem 
 rebuilt,  after  the  pattern  of  the  Jerusalem  which  is  above, 
 
 Isa.  xlix.  whereof  the  Proj)het  Esaias  saith.  Behold,  I  have  painted 
 
 thy  ivalls   upon   My  hands,  and   thou  art  in  My  sight  for 
 
 ever.     And  the  Apostle  also  writing  to  the  Galatians  saith 
 
 Gal.  iv.    likewise.  But  that  Jerusalem'  which   is  ahove  is  free,  which 
 26.  . 
 
 is  the  mother  of  us  all;  saying  this  not  as  having  in  his 
 
 mind  some  wandering  -^on,  or  Virtue  departed  from  the 
 
 Pleroma,  or  some  "Prunicus;^'  but  a  Jerusalem   which  is 
 
 delineated  by  hands.     And  the  descending  upon  the  new 
 
 earth  was  seen  by  John  in  the  Apocalypse.     For  after  the 
 
 Rev.  XX.  times  of  the  Kingdom,  I  satv,  saith  he,  a  great  ivhite  Throne 
 
 ^  Colenti  Deo :  but  there  is  probably  ySe/as,  as  if  colentis  Deum,  of  glory  oj 
 
 some   corruption   in   the    Text.       [the  him  that  fears  God.     E.] 
 
 words  being  intended,  as  Mr.   Harvey  y  Odoris.  The  Translator  gives  also, 
 
 suggests,  to  represent  the  Greek  0eocre-  odour.     E. 
 
The  Judgment.     The  New  Jerusalem,  635 
 
 and  Him  that  sat  on  it,  from  tvhose  face  earth  and  Heaven 
 fled  away  J  and  there  is  no  place  for   them.     And  lie   pro- 
 ceeds to  set  forth  the  details  of  the  general  Resurrection 
 and  Judgment,  saying  that   he  saw  the  dead,  great  and  lb.  12. 
 lesser.     The  Sea,  he  saith,  gave  up  the  dead  ivhich  she  had  lb.  13. 
 i7i  her,  and  death  and  hell  gave  up  the  dead  which  they 
 had  in  them ;    and  the  Boohs   were  opened.     Yea   and   the  lb.  12. 
 Booh  of  Life  also,  he  saith,  was  opened,  and  the  dead  were 
 judged  out  of  those  things  which  were  written  in  the  Boohs, 
 according  to  their  ivorhs  :  and  death  and  hell  were  cast  into  lb.  14. 
 the  lahe  of  fire,  the   second   death.     Now   this   is    what   is 
 called  Gehenna,  which  the  Lord  called  eternal  fire.     And  lb.  15. 
 if  any  one,  saith  he,  was  not  found  written  in  the  Booh  of 
 Life,  he  was  cast  into   the  Lahe  of  Fire.     And  after  this 
 he  saith,  I  saiv  a  new  Heaven  and  a  new  earth ;  for  the  lb.  xxi. 
 first  Heaven  and  earth  went   away ;    also  there   is   no  sea. 
 And  I  saw  the  holy  city,  New  Jerusalem,  coming  down  from 
 Heaven,  prepared  as  a  bride  adorned  for  her  Husband.    And 
 I  heard,  saith  he,  a  great  voice  out  of  the  Throne,  saying. 
 Behold,  the  Tabernacle  of  God  is  with  men,  and  He  shall 
 dwell  with   them,  and  they  shall  be  His  peoples,  and  God 
 Himself  shall  he  luith  them,  their  God.     And  He  shall  luipe 
 away  every  tear  from   their   eyes,  and   Death   shall   be  no 
 more,  nor  grief,  nor  crying,  neither  shall  pain  he  any  more, 
 for  the  first  things  have  passed  aivay.     And  Esaias  too  saith 
 the  very   same  :    For  there  shall  he  a  new  Heaven  and  a  Isa-  ixv. 
 
 17   1 S 
 
 new  Farth,    and  they    shall   not    he   mindful  of  the  former 
 
 ones,  neither   shall   it   come   into    their   heart,  hut  joy  and 
 
 gladness  shall  they  find  therein.     This   again  is  what  was 
 
 said  by  the  Apostle,  For  the  fashion  of  this  world  passeth  ^.^^I' 
 
 awau.     Likewise  also  the  Lord  saith,   Farth  and  Heaven  s.  Mark 
 ^     ^^  xm.31. 
 
 snail  pass  away. 
 
 So  then,  these  passing  away,  the  Lord's  Disciple  John 
 
 saith  that  the  higher  Jerusalem  descends  upon  the  new 
 
 Earth,  as  a  bride  adorned  for  her  husband;  and  that  this 
 
 is   the  tabernacle   of  God,  wherein  God  will  dwell   with 
 
 men.      An   Image   of  this    Jerusalem   is   that   Jerusalem 
 
 which  is  in  the  former  earth  :  wherein  the  Just  rehearse 
 
536  Man  will  live,  for  God  changeth  not» 
 
 Book  5.  Incorruption^  and  are  prepared  for  salvation.  And  a  Type 
 of  tliis  Tabernacle  Moses  received  in  tlie  Mount:  and  no- 
 thing can  be  allegorized,  but  it  is  all  firm  and  true  and 
 substantial,  wMcli  God  hath  wrought  for  the  fruition  of 
 righteous  men.  For  as  He  is  truly  God,  who  raiseth  up 
 man ;  so  also  man  truly  riseth  from  the  dead,  and  not 
 in  a  figure :  as  we  have  shewn  at  such  length^.  And  as 
 he  truly  riseth,  so  will  he  likewise  truly  rehearse  incor- 
 ruption,  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  God.     For  it  is  said. 
 
 Rev.  xxi.  Ee   that  sitteth  on   the  Throne  saith,  Behold,  I  make  all 
 
 things  new.     And  the  Lord  saith,    Write  it  all,  for  these 
 
 sayings  are  faithful  and  true.     And  He  said  unto  me,  They 
 
 are  done.     And  that  with  all  reason. 
 
 Chap.       Yoy  since  men  are   real,  the   plantation  ^  also  of  them 
 
 A  A.A-  VI. 
 
 ^  ]  must  be  real ;  yea,  and  it  must  not  go  out  into  things 
 which  are  not,  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  fashion  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,  so  as  never  more  to  be   susceptible   of  decay  from 
 
 8 or, c^pa- age ^,  there  shall  be  the  new  Heaven  and  the  new  Earth: 
 
 hie  of 
 
 waxing 
 
 old.                z  a  Deo  facta.    The  Translator  had  British  Museum  Mss.     E. 
 
 also,  made  by  God.  E.  «  Syr.  they  shall  truly  dwell.  Just 
 a  For  as  He  is — at  such  length.  These  helow,  the  Syriac  omits  the  words,  t^ie 
 words  are  given  in  Syriac  by  Mr.  Har-  Lord  and  all.  E. 
 vey  (ii.  451)  from  a  Ms.  in  the  British  d  plantationem.  The  Translator  que- 
 Museum.  E.  ries  culture,  Mr.  Harvey  (ii.  452}  would 
 ^  After  that,  all — And  as  the  Elders  correct  from  the  Syriac  which  gives  re- 
 say.  This  whole  passage 'is  given  in  newal.  E. 
 Syriac   by    Mr.    Harvey  (1.   c.)    from 
 
TJiree  degrees  of  hliss  :  in  each  we  see  our  Lord.      537 
 
 in  thenij  being  new,  shall  man  abide  always  new,  and  in 
 Communion  witb   God.     And  to    sbew  tbat  this  will  al- 
 ways continue,  without  end,  Esaias  saith,  For  as  the  neiv  Isa.  lx\-i. 
 Heaven  and  the  new  Earth,  which  I  mahe,  abide  before  Me, 
 saith  the  Lord,  so  shall  your  seed  and  yonr  name  stand. 
 And   as   the    Elders   say,  then   also  both   those  who  are  What  the 
 deemed  meet  for  the  heavenly  abode  shall  depart  thither,  say  of 
 and  others  shall  enjoy  the  deliciousness  of  Paradise,  and  g^eef  of 
 others  possess   the  brightness  of  the  city ;    for  in  every  ^^^^  ^'^^ , 
 place  shall  the   Saviour  be   seen,  according  as  they  who  to  come 
 see  Him  shall  be  worthy. 
 
 And  that  this  is  the  distinction  of  the  abode  of  those     §  2.  '- 
 who    bear  fruit,    some    a    hundred  fold,   some    sixty,   some  S.  Matth. 
 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  are  many  mansions.     For  all  S.  John 
 things  belong  to  God,  who  best  owe  th  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  '  His  work  to  the  Father ;    as  also  was  said 
 by  the  Apostle :    That  He  must  reign,  until  He  shall  put  i  Cor. 
 all  enemies  under  His  feet.     The  last  enemy  that  shall  he  26.'    ' 
 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\,^  27 
 are  subject,*  of  course  it  is  besides  Him  who  subjected  all.  ^^' 
 But  when  all  things  shall  have  been  subdued  unto  Him, 
 then  the  Son  Himself  shall  be  subject  unto  Him  that  put 
 all  tilings  luidcr  Him,  that  God  may  be  all  in  all. 
 
538  We  are  made  of  one  Body  with  the  Son. 
 
 Book  5.       Attentively  then  did  Jolin  foresee  the  first  Resurrec- 
 
 ^         tion  of  the  just,    and    their   inheritance   of  the    earth   in 
 
 the  Kingdom:  and  with  one  Voice  did  the  Prophets  also 
 
 prophesy   of  it.     For  this  Lesson  the   Lord  also  taught, 
 
 S.Matth.  promising  that  in  the  Kingdom  He  would  solemnize  with 
 
 His  Disciples  a  new  mixture  of  the  Cup.     And  the  Apos- 
 
 ^5!"l\      tie  too  made  profession  that  the  Creature  should  be  free 
 vui.  21.  ^ 
 
 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   earth,  who  brought 
 
 9  or,  out,  forth  ^  the  aforesaid   Creation  in  the   resurrection  of  the 
 
 eduxit 
 
 just,  and  accomplisheth  the  promises  to  [perfect]  His 
 Son's  Kingdom ;  afterwards,  as  a  Father,  vouchsafing 
 1  Cor.  ii.  those  things,  which  neither  eye  hath  seen,  nor  ear  heard, 
 neither  hath  it  entered  into  the  heart  of  man.  For  indeed 
 there  is  One  Son,  Who  fulfilled  all  the  Father's  Will; 
 and  one  race  of  mankind,  in  which  are  fully  accomplish- 
 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  ofi'spring,  the  First- 
 born, 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  and  Likeness  of 
 GOD. 
 
FRAGMENTS  a    OF    LOST    WORKS    OF 
 
 S.    IREN^US, 
 
 BISHOP    OF    LYONS. 
 
 Eusebius  the  Historian,  in  his  Ecclesiastical  History,  Book  v  chap- 
 ter 20,  mentions  three  writings  of  S.  Irenseus  thus :  Against  those 
 who  at  Rome  were  debasing  the  right  Faith,  Irenceus  composes  diverse 
 Epistles.  One  he  inscribed,  To  Blastus  on  the  Schism,  another.  To 
 Florinus,  On  Monarchy,  or.  On  God  being  not  the  Author  of  evils. 
 For  this  opinion  did  he  appear  to  advocate.  On  his  account  again 
 when  drawn  away  into  the  error  of  Valentinus,  is  Irenceus*  work.  On 
 the  Ogdoad,  compiled:  wherein  he  signifies  that  he  himself  "has  re- 
 ceived 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  of  the  brethren  through  Gaul,  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  cut  off  whole 
 churches  of  God  which  kept  the  tradition  of  ancient  custom,  and 
 adds  these  words. 
 
 In  chapter  26,  he  mentions  three  other  writings  of  S.  Irenseus,  Con- 
 cerning knowledge;  To  the  Brother  Marcian,  in  proof  of  the  Apos- 
 tolic preaching;  and  a  Book  of  diverse  disputations,  wherein  he  makes 
 mention  of  the  epistle  to  the  Hebrews,  and  of  what  is  called  The  Wis- 
 dom of  Solomon,  citing  from  them. 
 
 I  adjure  tliee  who  shalt  copy  this  book  by  our  Lord  Close  of 
 Jesus  Christ  and  by  His  glorious  Presence,  whereby  He  Jii^'^og?" 
 comefch  to  judge  quick  and  dead,  that  thou  collate  what  piofiiJ^g 
 a  The  numbers  are  Mr.  Harvey's  in    his  edition. 
 
540         S.  Irenceus'  early  memories  of  S.  Poly  carp. 
 Frag-      thou  hast  Copied  and  amend  it  with  all  care  to  tlie  copy 
 
 MFNTS  
 
 whence  thou  didst  transcribe.     Thou  shalt  likewise  copy 
 this  adjuration  and  put  it  in  thy  transcript. 
 
 II 
 
 From  These  doctrines^  Florinus,  (to  speak  sparingly)  are  of  no 
 
 Florinus  sound  mind :  these  doctrines  are  dissonant  to  the  Church 
 narchy"  ^^^  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  us^  who  were  pupils  too 
 of  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  God  which  was  upon  me  hear 
 diligently,  noting  them  not  on  paper  but  in  my  own  heart 
 ^yvnaiws  and  ever  by  the  grace  of  God  do  I  ruminate  them  aright^. 
 And  I  can  protest  before  God  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.    Pusey's   The    Real     Church,  p.   320. 
 Presence  the  Doctrine  of  the  Ancient 
 
Diversitij  in  the  Lenten  fast  and  in  Easter.  541 
 
 ing,  "  0  good  God_,  unto  wliat  times  hast  Thou  reserved 
 me  that  I  should  endure  these  things/'  would  have  fled 
 even  the  place  where  sitting  or  standing  he  had  heard 
 such  words.  And  from  his  epistles  too,  which  he  used 
 to  write  either  to  the  neighbouring  Churches  confirming 
 them,  or  to  any  of  the  brethren,  admonishing  them  and 
 urging  them,  can  this  be  shewn. 
 
 Ill 
 
 Not  only  respecting  the  day  is  the  dispute,  but  also  Frcm  his 
 as  to  the  manner  itself  of  the  fast.  For  some  think  that  the  name 
 they  ought  to  fast  one  day,  others  two,  others  even  more,  Gailican 
 others  forty ;  they  measure  their  day  by  the  hours  of  day  Churches 
 and  night.  And  such  the  diversity  of  those  who  observe  Bishop  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  and  private  habit  to  the  succeed- 
 ing 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  faith. 
 ....  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  Rome  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- 
 
542  S.  Poly  carp.     Will  of  God  created  us. 
 
 Frag-  suade  Polycarp  not  to  keep,  in  that  witli  John  the  dis- 
 2  (TvvsU-  ciple  of  our  Lord  and  the  rest  of  the  Apostles  with  whom 
 Tp^e*'  jjQ  lived  ^,  he  had  ever  kept  it,  nor  yet  did  Polycarp  per- 
 suade Anicetus  to  observe  it,  who  said  that  he  ought  to 
 hold  the  custom  of  the  Elders  who  were  before  him.  And 
 these  things  being  so,  they  communicated  with  one  ano- 
 ther, and  in  the  Church  Anicetus  yielded  the  Eucharist 
 to  Polycarp,  out  of  reverence  that  is,  and  they  departed 
 in  peace  from  one  another,  both  those  who  observed  and 
 those  who  observed  not  having  the  peace  of  the  whole 
 Church. 
 
 IV 
 
 From  his  Wherein  a  man  is  able  to  do  good  to  his  neighbours 
 Victor,  and  doth  it  not,  he  will  be  deemed  alien  from  the  love 
 |-S*  of  the  Lord. 
 
 Conf.  ii. 
 554.  ed. 
 Par.  1675. 
 
 Y 
 
 3 
 
 aios 
 
 Maximus  Conf.  (opp.  ii.  152  ed.  Combefis.  Par.  1675)  quotes  this  from 
 St.  Irenaeus'  treatise  to  Demetrius,  Deacon  of  Vienne,  On  the  Faith, 
 which  (he  says)  commences,  "  Seeking  God,  hear  David  saying." 
 
 The  Will  and  Operation  of  God  is  the  creative  and 
 providential  cause  of  every  time  and  place  and  age  and 
 every  nature.  The  reason  that  is  in  us  is  the  will  of  the 
 avTc^ov-  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 
 
 From  an       God,  in  that   He  is   immeasurable  and   Creator  of  the 
 
 11  n  K.  n  own 
 
 work  world  and  Almighty,  by  His  Will  immeasurable  and  crea- 
 tive of  the  world  and  Almighty,  and  by  a  new  result, 
 mightily  and  efficaciously  caused  that  the  whole  fulness 
 of  those  things  which  have  been  born,  should  come  to 
 the  birth,  when  before  they  were  not;  whatever  namely 
 
No  kneeling  at  Easter  and  Pentecost.  TlieArha  type  o/Christ.  543 
 
 does  not  fall  under  the  power  of  sight,  and  that  wLich 
 is  subject  to  sight.  And  therefore  He  contains  them  all 
 and  brings  them  to  their  own  proper  end  unto  which  they 
 were  raised  up  and  born,  which  is  in  no  wise  changed  in- 
 to other  than  what  it  was  before  by  nature.  For  this  be- 
 longs to  the  operation  of  God,  not  merely  to  go  forward 
 into  infinity  of  mind  *,  or  even  to  outpass  understand-  ^  sensus 
 ing  ^,  reason  and  speech,  time  place  and  all  age,  but  also  ^  mentem 
 to  overpass  essence  and  fulness  or  perfection. 
 
 yn 
 
 Not  bending  the  knee  on  the  Lord^s  Day  ^,  is  a  symbol  y-  e., 
 of  the  Resurrection,  through  which  by  the  grace  of  Christ  Day 
 we  were  freed  both  from  our  sins,  and  from  death  which 
 was  in  Him  put  to  death.     From  apostolic  times  did  this 
 custom  take  its  beginning,  as  says  the  holy  Irenaeus  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  ^a^^r"  "" 
 day,  according  to  the  reason  given. 
 
 YIII 
 
 In  Latin,  in  Leontius  of  Byzantium,  Lib.  1  against  Nestorius  and 
 Eutyches  in  Gallandi,  Bibl.  vet.  Patr.  t.  xii.  669.  Massuet  says  that 
 the  Greek  Ms.  2951  of  the  Royal  Library,  Paris  has  it,  ^vith  the  head- 
 ing. Against  Valentinus.  See  the  same  extract  below,  (p.  558)  from 
 the  Syriac,  with  the  note  giving  Grammaticus'  citation  of  it  under 
 the  same  title  and  Severus'  strenuous  contradiction  of  the  title :  also 
 Severus'  statement  that  the  closing  words  of  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. 
 
544    Mercy  God^s.     Our  Lesson  to  die.      We  shall  rise. 
 
 Frag- 
 ments. 
 
 IX 
 
 From  St.  John  Dam.  Parallela  Sacra  lit.  O  tit.  ix.  t.  ii.  630  ed.  Lequien. 
 It  is  repeated  again  in  Mr.  Harvey's"  edition,  as  XLI,  from  the  Vati- 
 can Ms.  1553  which  gives  the  title  From  his  constitutions,  ex  twv 
 Siara^ewv,  unless  this  be  an  error  for  ck  twv  StaAc^ecov,  From  the 
 Disputations. 
 
 Speaking  ever  well  of  the  worthy,  never  ill  of  tlie  un- 
 worthy, we  too  sliall  attain  the  glory  and  kingdom  of 
 God. 
 
 X 
 
 From  the  same.  Lit.  tt,  tit.  iv.  (ii.  637). 
 
 It  belongs  and  beseems  God  of  a  truth,  to  be  gracious, 
 to  be  merciful,  to  save  His  own  works,  even  though  they 
 Ps.  be  borne  down   unto  peril  of  destruction :   for  ivith  Him 
 
 (says  be)   there  is  mercy. 
 
 XI 
 
 From  the  the  same.  Lit.  X  tit.  iv  (ii.  724).  The  Editor  says  that  one 
 of  his  Mss.  cites  this  as  From  the  Disputations :  cf.  the  mention  of 
 Eusebius  above  (p.  539),  to  which  Lequien  refers. 
 
 The  work  of  a  Christian  is  nougbt  else,  save  to  study 
 to  die. 
 
 XII 
 
 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  j;he  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  is  preserved  by  S.  John  Halloix  first  edited   it  in  his  Eccles. 
 
 Damascene,  in  his  Parallela   Sacra  in  Orient.  Script,  t.  ii.  496.   SeeLeQuien's 
 
 the  Rupefucaldine  Ms.  which  gives  this  mention  of  this  Ms.  t.  ii.  730;  and  Hke- 
 
 work   fuller    than   the   Vatican   Codex  wise  his  mention  of  the  extract  itself 
 
 from  which  Le  Quien  edited  the  work,  under  Lit.  A  tit.  74  (ii.  769). 
 
Resurrection  of  hhdies.    Holy  Euchcmst.   Abstinence.  545 
 
 is  dissolved  and  commingled  with  earth :  thus  have  we  be- 
 lieved and  not  idly  the  resurrection  of  the  body.  But  even 
 though  it  be  for  a  season  dissolved  by  reason  of  the  diso- 
 bedience at  the  beginning,  it  is  put  in  the  smelting  place 
 of  the  earth,  again  to  be  re-formed,  not  this  decaying 
 body  but  pure  and  decaying  no  longer ;  since  to  each  body 
 will  its  own  soul  be  given  back,  and  the  soul  clad  here- 
 in will  not  mourn  but  will  rejoice,  abiding  pure,  habiting 
 with  a  spouse  upright  and  not  treacherous^,  in  all  things  ^  ^ttijSov- 
 having  with  all  .  .  .^  will  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  unbelief, 
 such  will  they  faithfully  be  judged. 
 
 XIII 
 
 For  ®  the  Greeks  seizing  the  slaves  of  Christian  Catechu- 
 mens, then  torturing  them  that  so  they  might  learn  from 
 them  some  secret  thing  respecting  the  Christians,  these 
 slaves,  not  being  able  to  speak  what  should  please  those 
 who  were  torturing  them,  except  as  far  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  blood,  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  compel  by  torture  the  martyrs  Sanc- 
 tus  and  Blandina  to  confess  it.  To  whom  Blandina  well 
 and  courageously  answered.  How  (said  she)  could  they  en- 
 dure such  things  who  for  religious  discijpline  abstain  even 
 from  lawful  meats  ? 
 
 d  There  is  a  blank  in  the  Ms.  which  tract  is  given  in  Oecumenius'  Catena, 
 reserved  us  this  piece,  as  happen-  on  1  S.  Peter  ii.  12.  (p.  149.  ed.  Verona 
 en  the  copyist  could  not  read  any    1532).  Oecumenius  introduces  it  with  the 
 
 has  preserved  us  this  piece,  as  happen-  on  1  S.  Peter  ii.  12.  (p.  149.  ed.  Verona 
 ed  when  the  copyist  could  not  read  any  1532).  Oecumenius  introduces  itwithth< 
 words  in  the  Ms.  he  was  copying,  or  if    words  :  And  if  any  one  would  learn  this. 
 
 they  have  wasted  away.  he  will  have  it  exactly  out  of  what  was 
 
 e  This  translation  is  from  Dr.  Pusey's  written  by  Irenaus  Bishop  of  Lyons  in 
 
 book  on  The  Real  Presence  the  Doctrine  Celtica' about  Sanctus  and  Blandina^  they 
 
 of  the  Early  Church,  p.  324.    The  ex-  are  briefly. 
 
 N  n 
 
Frag- 
 ments. 
 
 546  The  serpent's  crafL 
 
 XIV 
 
 How  *"  were  it  possible  tliat  the  serpent  who  was  created 
 by  Grod  without  speech  and  understanding,  should  as  one 
 reasonable  and  endowed  with  speech  say  anything  ?  If 
 of  his  own  power  he  gave  to  himself  speech  and  discern- 
 ment and  understanding  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  God  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 
 man  and  to  him  alone  mystically  given,  when  not  even 
 the  woman  herself  had  learnt  it?  Why  fell  he  not  foul 
 of  the  man  rather,  not  of  the  woman  ?  And  if  you  should 
 say  that  he  attacked  her  as  the  weaker;  on  the  contrary 
 she  was  clearly  the  more  valiant,  as  her  husband^s  lielp- 
 meet  in  the  transgressing  the  commandment.  For  she 
 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- 
 dicting, 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  God.    For  the  woman  having  heard 
 
 '  The  following  extract  is  from  Ana-  For  he  disputing  against  the  heresiarch 
 
 stasias  of  the  Convent  of  Mount  Sinai  of  the  abominable    Ophites,   says:   The 
 
 in  his  Spiritual  Meditations  on  the  Crea-  editors  of  S.  Irenaeus  very  much  doubt 
 
 tion  :  it  is  extant  in  a  Latin  Version  in  its  being  really  his,  and  the  words  about 
 
 the  Bibl.  Max.  Vet.  Pat.  c.  ix.  910  :  eating  or  not  eating  seem  decisive  of  its 
 
 Massuet  published  it  from  a  Greek  Ms.  spuriousness. 
 Anastasius  introduces  it  with  the  words, 
 
The  serpent.     Balaam's  prophecy  of  the  latter  days.  547 
 
 of  tlie  command  from  Adam_,  was  liglitly  disposed  to- 
 wards it_,  either  as  not  being  counted  worthy  that  God 
 should  speak  to  her  too^  or  even  as  doubting,  haply  sup- 
 posing that  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  eating  of  the  tree.  And  if  eating,  it  is  clear 
 that  it  was  as  being  in  a  body  subject  to  decay :  for  all 
 that  enteretlh  into  the  month  passeth  into  the  draught.  If  ^-  Matth. 
 then  subject  to  decay,  clearly  also  mortal.  If  mortal,  no 
 longer  was  that  voice  of  Grod  a  curse  or  a  sentence  which 
 saith  to  the  man,  Dust  thou  art  and  unto  dust  shalt  thou  Gen.  iii. 
 return,  as  the  truth  of  facts  is.  But  if  again  the  ser- 
 pent looked  on  the  woman  not  eating,  how  did  he  bring 
 over  to  the  taking  of  food  her  that  had  never  eaten  ? 
 And  who  was  it  who  told  this  murderous  miscreant  ser- 
 pent that  the  sentence  of  God  upon  them  of  death  would 
 not  come  to  pass,  of  God  who  said.  In  the  day  that  ye  eat  I^.  ii.  17. 
 ye  shall  surely  die  :  and  not  only  so  but  that  along  with 
 the  .  .  .  .  s  the  eyes  also  of  them  would  be  opened,  which 
 before  saw  not  ?  with  the  said  opening  making  an  entry 
 for  death. 
 
 XY 
 
 The  fragments  which  follow  are  chiefly  from  Mss.  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  the 
 year  1771. 
 
 These  ^  things  Balaam  uttering  long  ago  in  enigmas  was 
 not  acknowledged,  and  now   Christ  present  and  fulfilling 
 them  was  not  believed ;  whence  he  foreseeing  and  marvel- 
 ling saith.  Ah,  ah,  who  shall  live  when   God  orders  these  Num. 
 tilings?  ^^^^•'^- 
 
 B  aOp-n^ia,  which  is  apparently  a  cor-  translates  quod  morte  carehat. 
 
 ruption.     Massuet  conjectured   aOava-  ^  This  is  extant  in  the  Leipzig  Catena, 
 
 o-ia,  Mr.  Harvey  a-rrX-n^ia.     The  Latin  t.  i,  col.  1318. 
 Translator  in  the  Bibhotheca  Maxima 
 
 N  n  2 
 
548  Deuteronomy.     Our  Lord's  types. 
 
 Frag- 
 ments. XVI 
 
 Having  ^  anew  gone  througli  the  Law  to  the  generation 
 which  came  after  those  which  were  destroyed^  in  the 
 wilderness,  he  teaches  carefully  Deuteronomy,  not  as  giv- 
 ing another  Law,  besides  that  of  old  appointed  to  their 
 fathers,  but  summing  up  this  very  one  :  that  hearing  what 
 befell  their  fathers  they  might  fear  God  with  all  their 
 heart. 
 
 XYII 
 
 From^  whom  Christ  was  fore-typified  and  acknowledged 
 and  born  :  for  in  Joseph  He  was  fore-typified,  from  Levi 
 and  Judah  He  was  born  after  the  flesh  as  King  and  Priest, 
 through  Symeon  He  was  acknowledged  in  the  Temple, 
 Ui'^i™'  ^^trough  Zabulon  He  was  believed  on  among  the  Gentiles,  as 
 Isa.ix.  1.  the  Prophet  saith.  The  Land  of  Zahulon,  through  Benjamin 
 (Paul)  He  preached  unto  all  the  world  was  glorified. 
 
 XYIII 
 
 cf.  supra       And™  this  not  idly,  but  in  order  that  through  the  number 
 
 Judges      of  the  ten  men,  he  might  be  shewn  to  have  Jesus  with  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.  Talce  to  thee  Jesus  the  son  of  Nun.     Fot°  it  was  risfht  that 
 
 xxvii    18  ./  o 
 
 '  Moses  should  bring  forth  the  people  out  of  Egypt,  but  that 
 
 >  Extant  in  the  Leipzig  Catena  t.  i,  on  the  two  following  verses,  and  anony- 
 
 col.  1421.  mous.     It  cannot  be  S.  Irenaeus',  for  it 
 
 ^  I  have  adopted  the  reading  di^Tj/ie-  is  a  mere  common-place  comment  on 
 
 povs  of  the  Leipzig  Catena  for  the  sim-  the  words.    Massuet  (i.  345)  gives  the 
 
 pie  word  ■ppr]fx4yovs.  former  part  only.     The  Leipzig  Catena 
 
 1  Extant  in  the  Leipzig  Catena,  t  i,  gives  ao'i»^<^c^j/ov  for  the  ott^)  cry/xc^wi'ou  in 
 
 col.  1587.  Mr.  Harvey,  which  should  apparently 
 
 ■^  Extant  in  the  Leipzig  Catena  t.  ii.  be  in  one  word,  airoavixcpdivov. 
 col.  16G.  0  Extant  in  the  Leipzig  Catena,  t.  i. 
 
 n  This  latter  paragraph  is  extant  in  col.  1364. 
 the  Leipzig  Catena,  1.  c,  as  a  comment 
 
Joshua  a  type.     Bcdaam.     God  unchanging.         549 
 
 Jesus  should  bring  them  into  their  inheritance,  and  that 
 
 Moses  as  the  Law,  should  receive  rest,  Jesus  as  the  word 
 
 and  the  unlying  type  of  the  Hypostatic  Word  should  speak 
 
 to  the  people;  and  that  Moses  should  give  manna  as  food  to 
 
 the  fathers,  but  Jesus  the  new,  even  now  a  first-fruit  of  Jos.  v.  ii. 
 
 •  LXX 
 
 life,  a  type  of  the  Body  of  Christ,  as  saith  the  Scripture  too, 
 
 that  then  the  Lord's  manna  ceased,  after  the  people  had  lb.  12. 
 
 eaten  corn  from  the  land. 
 
 XX 
 
 Thou  shalt  not  qo  with  them  neither  shalt  thou  cmrse  the  Num. 
 *^  xxu.  12. 
 
 people.     He  p  speaks  in  a  figure,  not  of  the  people,  for  they 
 
 were  all   overthrown,   but    on    account   of  the   foreshown 
 
 Mystery  of  Christ.     For  since  He  was  to  be   born  of  the 
 
 fathers  according  to  the  flesh,  the  Spirit  afore  instructs 
 
 the  man,  lest  going  forth  in  ignorance  he  should  curse  the 
 
 people.      [Not^  as  though  a  curse  availeth  ought  against 
 
 God's   Will,  but   for  a   token  of  the   providence  of  God 
 
 which  He  had  towards  them  because  of  their  forefathers.] 
 
 XXI 
 
 And  this  man  was  riding  upon  his  ass.  The  ass  ^  em-  lb.  22. 
 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 
 who  appeared  to  Balaam  was  the  Word  Himself,  and  He 
 had  in  His  Hand  a  Sword,  to  wit,  the  Authority  which  lb.  23. 
 He  held  from  above. 
 
 XXII 
 
 God  is  not  as  man.     He  ^  shews  that  all  men  changing  lb.  xxiii. 
 their  purpose  lie,  God  not  so,  for  He  ever  abideth  True, 
 performing  whatsoever  He  will. 
 
 p  Extant  in  the  Leipzig  Catena,  t.  i.  suet,  nor  yet  in  Combefis,  Bibl.   Gr. 
 
 1322.  Patr.  Auct.  Novissimum,  i.  299. 
 
 1  This  part  is  (and  doubtless  rightly)  '  Extant  in  Leipzig  Catena,  1. 1.  1324. 
 
 a  separate  and  anonymous  scholion  m  ■  Extant  in  Leipzig  Catena,  i.  1335. 
 the  Leipzig  Catena.    It  is  not  in  Mas- 
 
Frag- 
 ments. 
 
 550  The  Lord's  vengeance.     Sampson, 
 
 XXIII 
 
 Num  ^^  render  vengeance  from  the  Lord  to  Midian.     For*  he 
 
 xxxi.  3.  that  no  longer  speaketh  in  the  Spirit  of  God^  but  against 
 God's  Law  setteth  up  another  law,  that  of  fornication, 
 will  no  longer  be  accounted  as  a  Prophet,  but  as  a  sooth- 
 sayer :  for  he  not  abiding  in  the  commandment  of  God, 
 received  meet  reward  of  his  evil  machination. 
 
 XXIV 
 
 Know  ^  that  every  man  is  either  empty  or  full.    For  if  &c. 
 
 XXV 
 
 Judges  The  lad  therefore  ^  which  led  Sampson  hy  the  hand  will 
 XVI.  26.  typify  John  Baptist  who  points  out  to  the  people  faith 
 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  pillars  are  the  two 
 Testaments.  Sampson  therefore  leaning  on  the  pillars, 
 is  the  people  when  taught  acknowledging  the  Mystery  of 
 Christ. 
 
 XXVI 
 
 2  Kings  And  the  man^  of  God  said,  Where  fell  it  ?  and  he  shewed 
 him  the  place.  And  he  cut  down  a  stich  and  cast  it  in 
 thither  and  the  iron  did  float.      This  was  a  token  of  the 
 
 *  Extant  in  Leipzig  Catena,!.  1381.  his  Creator,  receive  not  Jesus  Christ  the 
 
 ^  Massuet   who  gives    references  to  Life,  know  not  the  Father  which  is  in 
 
 most  of  the  fragments,  could  not  find  Heaven:    if  he   live   not  according  to 
 
 out  from  what  source  Combefis  (Auct.  reason,  according  to  the  Heavenly  Law, 
 
 Novissimum,  i.  300)  who  collected  from  be  not  sober-minded,  act  not  uprightly : 
 
 Catenae,  had  got  tliis.     It  is  extant  in  — such  an  one  is  void :  but  if  he  have 
 
 the  Leipzig  Catena,  i.  813,  under  the  received  God  Who  says,  /  will  dwell  in 
 
 name  of  Origen :  and  De  la  Rue,  Ori-  them  and  walk  in  them  and  will  be  their 
 
 gen's  Editor  has  given  it  as  his  in  his  God,  this  man  is  not  void  but  full, 
 
 works,  t.  ii.  128,  among  fragments  col-  ^  Extant  in  the  Leipzig  Catena,  ii. 
 
 lected  by  the  same  Combefis,  from  Paris  230. 
 
 Mss.,  i.  e.,  Catenae.     Probably  Com-  *  This  was  published  from  a  Ms.  in 
 
 befis  found  S.  Irenaeus'  name  affixed  by  the  Library  at  Paris:  the  Leipzig  Ca- 
 
 mistake  in  a  single  Ms.     The  whole  tena  has  it  (ii.  851)  but  its  Editor  took 
 
 passage  is,  Know  that  every  man  is  ei-  it  not  out  of  his  Mss.,  but  out  of  the 
 
 ther  empty  or  full :  for  if  he  have  not  published  Edition  of  S.  Irenseus. 
 the  Holy  Ghost,  have  no  knowledge  of 
 
The  Resurrection  through  Christ.     The  axe  :  the  seed.  551 
 
 lifting  up  of  souls   tlirougli  the   wood,  whereon  He  suf- 
 fered who  is  able  to   lift   up  souls  which  follow  His  up- 
 ward Ascent.     Whereof  that  too  was  an  indication,  viz., 
 that  many  souls  ascended  and  were  seen  in  their  bodies,  fxWi*"^' 
 along  with  the  descent  of  the  Holy  Soul  of  Christ.     For  52, 53. 
 as  wood  most  light  went  under  water,  iron  most  weighty  cf.  supra 
 did  float,  so  by  the  union  of  God  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  y  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. 
 
 XXVIII 
 
 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  s.  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  and  after 
 three  days  born  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  9  irpoKvrp- 
 
 avns 
 y  Extant  in  Possinus'  Catena  on  S.        »  Extant  in  Dr  Cramer,  Catena  on  S. 
 Matthew  p.  3.  Luke,  p.  108. 
 
 z  Extant  in  the  same  Catena  p.  39. 
 
652  Moses,     Matter  not  inoriginate. 
 
 Frag-      shelter  to  the  Gentiles  as  fowls  of  the  heaven^  under  which 
 MENTs.     |3Q^g]^g  oil  slieltered,,  like  birds  gathered  under  the  nest, 
 
 partook  of  the  sustaining  and  heavenly  food  which  pro- 
 
 ceedeth  from  them. 
 
 XXX 
 
 belongs  to  Book  III.  xviii.  7.  as  Mr.  Harvey  notes. 
 
 XXXI 
 
 Ant.  ii.  Josephus  says^  that  while  Moses  was  being  brought  up 
 in  the  Palace,  he,  appointed  General  against  the  Ethio- 
 pians and  overcoming,  married  that  king^s  daughter,  see- 
 ing that  of  her  longing  for  him  she  betrays  the  city  to 
 him. 
 
 XXXII       ^ 
 
 From  another  Book  of  Irenaeus  the  Compiler 
 On  matter  being  not  originate. 
 
 Since*'  certain,  moved  I  know  not  whence,  take  away 
 the  creative  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 
 
 [here  a   line  has  been  half  cut  away  at  the  top 
 
 of  the  page  in  the  Ms."]  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  God 
 
 *  from  a  Vienna  Ms.,  Mr.  Harvey  fol.  378. 
 also  points  out  that  it  is  in  a  Cambridge  ^  In  the  Greek  as  printed  5f'  is  a  mis- 
 Ms  :  it  is  also   extant   in  the  Leipzig  take  for  e|. 
 Catena    (i.    1239)    as    an    anonymons  e  ,rcpl  v'Atji'  ought    to  be  Ttepl  tV 
 
 Siece,  its  editor  refers  it  to  Procopius,  v\r)v. 
 
 ut  Procopius  ad  loc.  cites  Josephus  f  5i'  again  is  printed  in  the  Edd.  for 
 
 rather  differently.     The  next  piece  I  l|  and  at  the  end  of  the  sentence,  the 
 
 have   omitted,   it  is  from  Theodoret,  paper  being  worn,  kut'  avrrjs,  not  kut 
 
 Quaestio  23  in  Numeros.  avr^v  (Mr.  Coxe  kindly  tells  me)  is  the 
 
 c  Massuet  printed  this  (p.  348)  out  of  real  reading  of  the  Ms. 
 the  Bodleian  Ms.  Misc.  20,  [dim  3011,] 
 
H.  Baptism  sJteivn  in  NaamaUj  in  Elisha  the  Resurrection.  553 
 
 should  impose  qualities  on  matter,  seeing  tliat  matter  is 
 not  recipient  of  change,  being  inoriginate.  Again  if  mat- 
 ter be  inoriginate,  it  hath  full  surely  been  endowed  e  with 
 a  certain  quality  and  that  immutable,  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 
 God  utterly  outside  of  creating^. 
 
 XXXIII 
 
 And  dipped  ^,  he  says  '\  in  Jordan  seven  times.     Not  in  2  Kings 
 vain  in  old  time  was  Naaman  being  a  leper  baptized  ^  and  \  ^^'^^_ 
 cleansed,  but  for  our  information,  who  being  lepers  in  our  '^[^V^^^^_ 
 sins  are  cleansed  by  the  holy  water  and  Invocation  of  the  o-eeis, 
 Lord,  from  our  old  transgressions,  as  new  born  children  baptized 
 spiritually  regenerated,  as  the  Lord  too  saith.  Except  a  s.  John 
 man  be  horn  of  water  and  of  the  Spirit,  he   cannot  enter  ^'  ' 
 into  the  Kingdom  of  Heaven. 
 
 XXXIY 
 
 If  J  the  body  of  Elisha  itself  dead  raised  a  dead  man,  2  Kings 
 how  much  more  shall  God  Who  quickeneth  the  dead  bo- 
 dies of  men  bring  them  unto  judgment? 
 
 XXXY 
 
 The  ^  true  knowledge  therefore  is  understanding  Christ- 
 ward,  which  Paul  calls  the  wisdom  of  God  in  a  Mystery,  1  Cor.  ii. 
 the   hidden   wisdom,    which  the  carnal  man  receiveth  not,  fb.  14. 
 the  preaching  of  the  Cross,  which  if  a  man  taste  of,  he 
 
 g  ireirolwrat,  qualitied,  has  been  mis-  this  Ms.  contains  just  the  same  Catena 
 
 printed  in  the  Editions  TreTroiTjrat.  as  the  one  at  Venice  and  there  is  an- 
 
 ^  Compare  fragment  vi,  which  may  other  Ms.  of  it  at  the  Escorial  in  Spain 
 
 possibly  belong  to  this  same  work.  marked  5  ii.  19. 
 
 i  This  is  extant  in  Card.  Mai,  Bibl.  J  Extant  in  Card.  Mai,  ubi  supra  and 
 Nova  Fatrum,  iii.  447,  from  Cod.  S.  in  the  same  Catena,  fol.  239. 
 Marci,  Venice,  534  fol.  220  v:  it  is  ex-  ^  This  and  the  3  following  were  pub- 
 tant  likewise  in  Cod.  Coislin,  8,  in  the  lished  by  Pfaff  from  Mss.  in  the  Li- 
 Imperial  library  at  Paris,  from  whence  brary  at  Turin  now  missing, 
 the  Benedictines  are  said  to  have  got  it ; 
 
554     How  to  follow  Cheist.     The  New  Offering.     The 
 
 Frag-  will  not  approacli  to  tlie  perverse  disputings  and  strife  of 
 1  Tim.*  words  of  the  swollen  and  puffed  up,  wlio  intrude  into 
 Col^'if'  ^^^ose  things  which  they  have  not  seen.  For  free  from 
 18.  figure  ^  is   the   truth,  and  nigh   thee   is   the   word   in   thy 
 
 8.^     *   *    mouth  and  in  thy  heart,  as  the  same  Apostle  saith, ^ 
 
 TiffTos^^'  to  the  obedient.     For  it  makes  us  like  Christ,  if  we  know 
 Phil.        the  2^oiver  of  His  Resurrection  arid  the  fella  wshiiJ  of  His  Suf- 
 ferings.    For  this  is  the  essence"^  of  the  Apostolic  doctrine 
 and  of  the  most  holy  Faith  which  was   delivered  to  us, 
 which  the  unlettered  receive,  and  men  of  small  learning 
 
 1  Tim.  i.  taught,  who  give  not  heed  to  eyidless  genealogies,  but  rather 
 
 give  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  God  though  spiritual  regeneration  and  heirs  of  the 
 
 s.  Matth.  kingdom  of  Heaven,  which  seeking  first  they  shall  not  be 
 
 ^•^^-       let  go. 
 
 XXXVI 
 
 cf.fuiiy  They  who  have  close  followed  the  second  constitutions 
 
 2  Tim!  ^^  ^^^  Apostles  know  that  the  Lord  in  the  New  Testament 
 iii.  10.  appointed  a  new  offering,  according  to  that  in  Malachi  the 
 Mai.  i.  Prophet,  For  from  the  rising  of  the  sun  and  unto  its  setting 
 
 hath  My  Name  been  glorified  among  the  Gentiles,  and  in 
 every  place  incense  is  offe^^ed  unto  My  Name  and  ajpure  of- 
 
 Rev.  V.  s.fering;  as  John  too  saith  in  the  Apocalypse,  The  incense  is 
 
 Rom.  xii.  the  ])rayers  of  the  Saints,  and  Paul  beseecheth  us  to  pre- 
 sent our  bodies  a  sacrifice  living,  holy,  well-pleasing  to  God, 
 
 Heb.  xiii.  our  reasonable  service,  and  again.  Let  us  offer  the  sacrifice 
 of  praise,  that  is,  the  fruit  of  our  lips.     These  °  offerings  are 
 
 Col.  ii.     not  according   to   the  Law,  the  hand-writing  whereof  the 
 
 I  eu/i  .  .  .  The  rest  of  the  word  has  pe-  niched  men,  I  have  ventured  to  trans- 
 
 rished  in  the  Ms.    The  original  Editor,  late  the  noun  thus,  as  though  the  very 
 
 Pfaff,  proposed  ev/xaOes,  easy  of  appre-  choice  part. 
 
 hension,  Mr.  Harvey  proposes  ifi/xevhs,  ^  See  in  Dr.  Pusey's  The  Real  Pre- 
 
 abiding.  sence  The    Doctrine    of  the    Ancient 
 
 ™  iiriKoyi].    As  the  verb  is  used  of  Church,  p.  96. 
 
Eucharist  the  Body  &  Blood.  Ourhickerings.  Christ' scorning.  555 
 
 Lord  having  blotted  out,  tooh  it  out  of  the  way;  but  in 
 spirit,  for  i)i  spirit  and  in  truth  must  we  ivorship  God.  S.John 
 Wherefore  the  oblation  too  of  the  Eucharist  is  not  fleshly 
 but  spiritual  and  thereby  clean.  For  we  offer  to  God  the 
 bread  and  the  cup  of  blessing,  giving  thanks  to  Him 
 that  He  bade  the  earth  to  send  forth  these  fruits  for  our 
 nourishment,  and  afterward  having  duly  performed  the 
 oblation,  we  call  on  the  Holy  Ghost  that  He  would  make 
 this  Sacrifice  and  the  Bread  the  Body  of  Christ  and  the 
 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. 
 
 XXXVII 
 
 The  Apostles  enjoined  that  we  should  not  judge  any  in  Col.  ii. 
 meat  and  m  drinh  and  in  resj^ect  of  a  feast  or  neiu  moon  or 
 sabbaths.  Whence  then  these  contests?  whence  the  schisms? 
 we  feast,  but  in  the  leaven  of  malice  and  luicJcedness,  rending  ^  ^°^-  "'^• 
 the  Church  of  God,  and  we  keep  the  external  that  we  may 
 cast  away  the  better,  faith  and  love.  These  feasts  then 
 and  fasts  we  heard  from  the  prophetic  words  are  displeas- 
 ing to  the  Lord. 
 
 XXXVIII 
 
 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,  presenting  us  pure  sons  to 
 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  ?.(•  ^<^ts 
 may  be  an  end  of  all  defilements. 
 
556  Types  in  Sampson's  history. 
 
 Frag-  ■v"wt"v 
 
 MENTS.  AAiS.1^ 
 
 This  and  the  4  next  were  printed  by  Muenter  from  Vatican  Mss. 
 from  Cod.  Vat.  331. 
 
 Judg.  XV.  And  found  a  jawbone  of  an  ass.  We°  must  note,  that  no 
 longer  does  the  Divine  Scripture  after  his  fornication  say  of 
 lb.  xiv.  his  achievements,  The  Spirit  of  the  Lord  came  upon  him :  for 
 14,  '  *  so  is  the  sin  of  fornication  in  regard  to  the  body,  that 
 1  Cor.  vi.  ^^^  sins  against  God^s  Temple,  according  to  the  Divine 
 ^^*  Apostle. 
 
 XL 
 
 from  Cod.  Vat.  746. 
 
 ThisP  indicates  the  persecution  against  the  Church  by  the 
 nations  that  yet  remain  in  unbeHef.  But  he  who  suffers  it, 
 looked  that  there  should  be  an  avengement  against  those 
 who  make  war.  Through  what  comes  the  avengement  ? 
 Judges  First  through  flight  unto  the  spiritual  rock,  next  through 
 lb.  15.  finding  the  jawbone  of  the  ass.  A  type  of  the  jawbone  is 
 the  Body  of  Christ. 
 
 XLI 
 
 the  same  as  IX 
 
 XLII 
 
 from  Cod.  Vat.  756. 
 
 Prophecy  ^  herein  signified  that  the  people  having  be- 
 
 Prov.       come  transgressors  shall   be  holden  in  the  cords  of  their 
 
 ^'     '       own  sins.     His  bonds  being  loosed  of  their  own  accord  sig- 
 
 J^  9,^^  nifies  that  on  repentance  they  shall  again  be  loosed  from 
 
 the  bands  of  their  sins. 
 
 XLIII 
 It  is '  not  easy  to  persuade  a  soul  holden  of  error. 
 
 o  This  is  extant  in  the  Leipzig  Catena  passage  to  S.  Irenaeus. 
 
 ii.  221  but  under  the  name  of  Diodorus.  p  Extant  in  the  Leipzig  Catena  ii. 
 
 The  Editor  notes   that  his   other  Ms.  219. 
 
 belonging  to   Alexander  High  Guards-  <i  Extant  in  the  Leipzig;  Catena,  ii.  220. 
 
 man  \/M€ya\o(nra6dpios)  attributes   this  '  from  the  Vatican  Ms.  1553. 
 
Healing  to  Zachariah  from  Ms  child.  557 
 
 XLIV 
 Tlie  same  as  XXIII 
 
 XLV 
 
 Here  Stieren  gave  from  Dr.  Cramer's  Catena  [whence  Mr.  Harvey  ga- 
 thered it  into  his  edition  ii.  510]  the  words.  The  god  of  the  world, 
 called  god  by  the  unbelievers,  i.  e.,  Satan.  But  Dr.  Cramer's  Catena 
 (v.  373)  cites  S.  Chrysostom  saying,  i.  e.,  God  blinded  the  minds  of 
 the  unbelieving  of  this  world,  for  the  world  to  come  hath  no  unbelief 
 [from  S.  Chrysostom's  Hom.  8.  on  the  second  Epistle  to  the  Cor- 
 inthians,] and  adds  immediately  after,  Irenceus  too  saith  the  same.  Dr. 
 Cramer  in  the  same  volume  p.  479  quotes  just  the  same  words  from 
 the  Bodleian  Ms.  Misc.  185.  The  reference  to  S.  Irenaeus  will  be- 
 long to  his  Book  3,  chap.  7  §  1,  above  page  217,  where  after  giving 
 the  text  in  this  form  he  adds,  of  the  unbelieving  of  this  world  he  saith 
 that  they  shall  not  inherit  the  future  age  of  incorruption.  The  words 
 which  Stieren  took  from  Dr.  Cramer  are  those  which  follow  the 
 words,  Irenceus  too  saith  the  same,  they  are  attributed  by  the  Paris 
 Ms.  Cod.  224,  a  tenth  century  Ms.,  to  S.  Cyril  in  the  beginning 
 of  his  first  book  against  Julian,  and  CEcumenius'  published  Catena, 
 p.  520,  Verona,  1532,  says  much  the  same;  they  belong  to  that 
 work  p.  6  B. 
 
 XLYI 
 
 John^  at  his  birth  looses  Zachariah's  silence.  For  verily 
 it  softened  not  his  Father,  when  voice  proceeded  forth  from 
 silence  * :  but  as  voice  disbelieved  chained  his  tongue,  so 
 manifested  it  gives  freedom  to  his  father  to  whom  he  was 
 both  promised  and  born.     But  voice  and  lamp  are  forerun- 
 
 ner of  Word  and  Light. 
 
 XL  VII 
 
 belongs  to  Book  III.  x.  4.  as  Mr.  Harvey  notes. 
 
 8  From  a  Ms.  at  Vienna.  of  ministering  at  the  Altar  of  Incense, 
 
 t  May  this  possibly  refer  to  the  voice    the  rather  as  the  next  words  seem  to 
 of  the  Archangel  Gabriel  in  the  silence    refer  to  this  ? 
 
658  Tlie  Arh  a  type  of  Christ. 
 
 The  Syriac  fragments  collected  hy  Mr.  Harvey  from  British 
 Museum  Mss.  begin  here. 
 
 From  the  1st  Book  of  Kings,  about  Elkanah  and  Samuel 
 which  begins 
 
 In  tlie  Book  before  this,  I  gave  the  History  of  blessed 
 Euth. 
 
 Since  ^  therefore  seventy  tongues  were  indicated  by  the 
 number  [of  the  young  men  with  David]  whicb  by  David 
 were  gathered  into  one  tongue,  need  is  it  that  it  be 
 shewn  besides  that  the  Ark  was  a  type  of  the  Body  of 
 Christ;  and  it  is  pure  and  withotit  spot.  For  as  the 
 Ark  was  gilded  with  pure  gold  botb  within  and  without, 
 so  was   the  Body  of  Christ   too   pure   and   resplendent: 
 
 '  This  passage  was  first  edited  by  Mr  Jrk  of  the  Lord  to  his  city,  and  who  pre- 
 
 Harvey  (ii.  454)  from  Severus  against  figured  the  seventy  tongues  of  the  Gen- 
 
 John  Grammaticus  §40  in  the  Ms.  of  tiles,out  of  whom  the  new  people  of  Christ 
 
 the  British  Museum  (Additional    12157  our   Saviour  is  gathered,  and  has  filled 
 
 fol  198).     Severus  here  finds  fault  with  the  spiritual  City,  the  Church,  wherein 
 
 Grammaticus  partly  for  saying  that  it  also  He  taber7iacles  Who  was  of  old  de- 
 
 was  from  S.  Irenaeus'  work  against  Va-  picted   by   the   Jrk.     He   says   on   this 
 
 lentinus,  partly  for  giving  the  closing  «;/5e;  Here  follows  the  extract  as  above: 
 
 words  of  the   extract  wrong.     Severus  on  the  concluding  words  Severus  says, 
 
 says  that  it  does  not  belong  at  all  to  S.  This  authority  being  thus  and  declaring 
 
 Irenaeus' work  against  Valentinus  and  that  Jrom  two,  from  the  type  and  from  the 
 
 his  blasphemy,  but  occurs  in  a  celebra-  Mystery  about  Christ,  the  glory  of  this 
 ted  Book  of  his  whose  title  is  From  the  Ark  was  shewn,  they  changed  it  to,  For 
 first  8(c.  and  its  beginning,  In  the  Book    by  Both  will  the  glory  of  the  Natures 
 
 8fc.,  and  that  it  is  not  about  Valentinus  be  manifested, 
 or  any  Heretics,  hut  only  about  those        I  have  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  of  bringing  up  the  ark.     In  1  Chron.  xii. 
 
 David;    viz.,  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  3700  with  Je- 
 
 up  in  thought  to  our  Lord  and  God  and  hoiada,  leader  of  the  Aaronites,  are  sum- 
 
 Redeemer  Jesus    Christ:   shewing   that  med  up,  and  that  as  a  preliminary  to 
 
 through    the    shadow  of   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  of  this  Demonstra-  with  their  generals  and  captains  about 
 
 Hon  which  was  garbled  is  this,  which  sets  it,  but  their  total  number  is  nearly  five 
 
 before  us  those  70000  armed  young  men,  times  70000. 
 with  whom  David  went  to  bring  up  the 
 
Our  tivofold  nature  a  type.    TJie  Resurrection.        559 
 
 witllin  adorned  by  the  Word,   and  without   kept   by  the 
 Spirit ;  for  by  Both  will  its  *  Glory  be  manifested.  4  So  Se- 
 
 verus  ex- 
 pressly 
 
 From  the  Interpretation  of  the  Song  of  Songs. 
 
 But  ^  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  us  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  world,  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  Resurrection  on  a  Sunday. 
 
 For  '^then  in  truth  will  there  be  universal  joy  in  all 
 its  fulness  to  all  those  who  have  believed  the  Life  :  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  dieth  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. 
 
 ^  In  this  piece  as  given  by  Mr.  Har-     Severus,  but  from  his  treatise  against 
 vey,   the   Ms.    being  very   difficult    to     the  Additions  of  Julian  of  Halicarnas- 
 
 rparl    m  third  linP   *.V      «   A,^^  i^    ^^^' \"  ^^^  British  Museum,  cod.  addi- 
 read,  in  third  line   %x^  .T>d>2Q  is    ^j^^^^j  ^2158  fol.  41. 
 
 given  by  mistake  for  ^A^^.l^^tlsa  and        ^  ^^  ^^^^  P^^^^  ^s  given  by  Mr.  Har- 
 
 in  fifth  line  cd^^or  c\i^.  ^^5"'  i^    li"e   4,    yCOxriA   is  an  error 
 
 »  This  like  the  first  extract  is  from     ^^r  jCOiAl 
 
Frag- 
 
 MENTS. 
 
 560  Remonstrance  to  Pope  Victor.    Christ  All. 
 
 d 
 
 From  S.  Irenaeus'  Letter  to  Victor  Bishop  of  Rome  about  a  Priest 
 Florinus  who  was  eager  after  the  madness  (K'i^OA^i^  is  an  error 
 for  f<'(^AAlX«)  of  Valentinus  and  put  forth  an  abominable  book. 
 
 And  *  now  since  haply  the  writings  of  those  who  have 
 come  as  far  as  to  us,  escape  your  notice,  I  tell  you  [of 
 them]  that  you  for  your  dignity  may  remove  out  of  the 
 way  the  writings  which  bring  blame  upon  you  (because 
 he  who  wrote  them  boasts  that  he  is  one  of  you)  and 
 do  harm  to  the  many  who  in  their  simplicity  and  without 
 question  receive  as  from  a  Priest  this  blasphemy  against 
 God.  Eebuke*  also  him  who  wrote  these  things  whereby 
 lie  doth  harm  not  only  to  those  that  are  about  him,  whose 
 mind  is  ready  for  blasphemy  against  God,  but  hurts  our 
 people  likewise  who  have  through  his  writing  conceived 
 within  them  false  notions  about  God. 
 
 The^  Law  and  the  Prophets  and  Evangelists  preached 
 of  Christ  that  He  was  born  of  a  Virgin,  and  that  He 
 suffered  upon  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  God  begotten  before  the  light. 
 Who  is  with  Him,  the  Creator  of  all,  the  Framer  of  Man, 
 He  Who  is  All  in  all,  in  the  Patriarchs  a  Patriarch, 
 among  Laws  a  Law,  among  Priests  an  High  Priest, 
 among  Kings  a  Euler,  among  Prophets  a  Prophet,  among 
 
 «  From  the  same  work  of  Severus,  Harvey  gives  also  the  first  of  these  in 
 
 in  the  same  Ms.  fol.  48.  Armenian  from  a  (not  old)  Ms.  in  the 
 
 »  I  have  punctuated  according  to  the  Armenian  island  near  Venice  [see  above 
 
 Ms.  p.  527]  this  gives  an  additional  piece, 
 
 ^  I  have  transposed  the  order  of  this  whether   genuine   or   otherwise,  which 
 
 and  the  next,  following  the  order  of  the  is  given  in  brackets.     I  have  translated 
 
 Syriac  Codex,  Additional  12156,  from  from  the   Latin   Translation  given  in 
 
 fol.  1  of  which  both  are  taken  ;    they  Mr.  Harvey,  not  knowing  any  Arme- 
 
 follow  immediately  on  each  other.  Mr.  nian. 
 
Christ  God  and  Man,  5G1 
 
 Angels  an  Angel,   among  Men  a  Man,  with  the  Father 
 the  Son,  with  God  God,  King  for  evermore. 
 
 For  this  is  He  Who  was  with  Noe  a  Sailor  ^  and  Who 
 led  Abraham,  Who  with  Isaac  was  bound  and  with  Jacob  g^^'  ^^^^' 
 was  in  exile,  [with  Moses  was  Leader  and  Lawgiver  to 
 the  people,  preached  in  the  Prophets,  Incarnate  of  the 
 Virgin,  born  in  Bethlehem,  received  of  John,  and  baptized 
 in  Jordan,  tempted  in  the  wilderness  and  found  [to  be] 
 the  Lord.  He  it  was  that  gathered  the  Apostles  and 
 preached  the  kingdom  of  Heaven,  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,  hung  on  the  Wood  and 
 was  raised  from  the  dead,  shewn  to  the  Apostles  and  borne 
 into  Heaven,  sitteth  at  the  Eight  Hand  of  the  Father  and 
 by  Him  glorified  as  the  Resurrection  of  the  Dead :  Sal- 
 vation of  the  lost.  Light  of  them  that  live  in  darkness  and 
 Redemption  of  them  that  are  born]  Shepherd  of  them 
 who  were  delivered  and  Spouse  of  the  Church,  Ruler  of 
 the  Cherubin,  Chief  Captain  of  the  Angels,  God  of  God, 
 Son  of  the  Fathee,  Jesus  Christ,  King  for  ever  and  ever. 
 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  God  and  God.  And  as  in  the  last  times  He 
 was  born  of  Mary,  so  also  as  the  First-born  of  the  whole 
 Creation  proceeded  He  forth  of  God :  and  as  He  hunger- 
 ed so  also  did  He  fill,  as  He  thirsted,  so  also  gave  He 
 drink  both  of  old  to  the  Jews,  in  that  Christ  was  the  i  Cor.  x. 
 Bock,  and  now  to  believers  does  Jesus  give  to  drink  spi- 
 ritual waters  which  icell  forth  unto  everlasting  Life.  And  S.  Jolm 
 as  the  Son  of  David,  so  too  the  Lord  of  David,  and  as 
 of  Abraham,  so  too  ere  Abraham,  and  as  the  Servant  of 
 
 l»  Armenian  adds,  with  Joseph  was    sold. 
 
 O   0 
 
562  Our  Lord,  God  and  Man. 
 
 Frag-  God^  SO  also  SoN  of  God  and  Lord  of  all^  and  as  He  was 
 S.  John  spat  on  in  scorn,  so  breathed  He  tlie  Holy  Ghost  on  His 
 "•^^*  Disciples,  and  as  He  suffered  anguish,  so  also  giveth  He 
 joy  to  His  People,  and  as  He  was  holden  and  was  sub- 
 S.  Luke  ject  to  the  touch,  so  again  passed  He  through  the  midst 
 s.  Joiin  ^/  t^em  that  would  hurt  Him,  untaken,  and  through  the 
 XX.  19.  closed  doors  He  entered  and  was  not  hindered ;  and  as 
 s.  Mark  He  slept,  so  also  commanded  He   the  sea  and  the  blasts 
 
 iv  38  39 
 
 'and  the  winds.     And   as   He   suffered,  so   also  He  liveth 
 
 and  quickeneth  and  healeth  from  every  sickness :  and  as 
 
 He  died,  as  also  is  He  the  Resurrection  of  the  Dead;  a 
 
 Scorn  upon  earth,  and  in  Heaven  high  above  all  honour 
 
 2  Cor.      and  Praise.     Who  was  crucified  of  iveahness,  hut  liveth  of 
 
 Eph.  iv.    the  Might  of  God,  Who  went  down  to   the  under  jparts  of 
 
 the  earth,  and  ascended  above  the  Heaven;  for  Whom  the 
 
 Rev.  i.      Manger  sufficed  and  Who  filled  all ;   Who  was  dead  and 
 
 is  alive  for  evermore.  Amen. 
 
 S.  Matth.      Then  came  to  Him  the  mother  of  Zehedee's  children  with 
 her  sons  worsliifping  and  ashing  somewhat  of  Him. 
 
 No  empty  ^  thoughts  are  these  nor  purposeless  words, 
 here  proposed;  the  words  Then  came  prefixed  as  a  pre- 
 face have  a  correspondence  with  those  before  explained. 
 
 Sometimes  virtue  is  to  be  by  us  admired  not  only  for 
 the  example,  but  also  in  regard  to  the  time;  like  (I  would 
 Bay)  the  early  fruit  of  the  grape  or  fig-tree  or  other  fruit, 
 whence  being  still  young  no  one  looketh  for  ripeness  or 
 fullness  :  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  fragment  is  extant  in  Ar-  pression  of  belonging  to  a  far  later  time 
 
 menian,  in  a  Ms.  whence  the  Cardinal  than  that  of  S.  Irenaeus. 
 Dom  Pitra  edited  it  in  his  Spicilegium        The  Translation  is  from  the  Latin 
 
 bolesmense,  and  from  thence  Mr.  Har-  version  of  the  Armenian  ;  the  title  given 
 
 vey  (ii.  404.  sqq.)  appended  it  to  the  in  the  Ms.,  is  From  the  second  series  of 
 
 other  fragments.    Its  Editor,  Cardinal  Homilies  of  S.  Irenaus,  follower  of  the 
 
 Dom  Pitra,  thought  it  could  not  pos-  Apostles ;    a  Homily  upon  the  Sons  of 
 
 sibly   be  genuine,  and  it  gives  the  im-  Zebedee. 
 
God  accepts  and  prizes  loyal  efforts.  563 
 
 tlier  tlie  grape  have  perfect  deliglit,  yea  ratlier  lie  takes 
 pleasure  herefrom  that  it  appears  before  the  rest.  In  like 
 manner  God  also^  when  He  seeth  that  the  faithful  have 
 wisdom  albeit  imperfect  and  a  small  faith,  by  no  means 
 regarding  a  defect  of  this  kind,  does  not  therefore  reject 
 them,  yea  rather  as  fruits  before  their  time.  He  wel- 
 comes and  receives  them,  and  honours  any  soul  which 
 is  adorned  with  virtue,  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-  xxvl^ib 
 forehand  for  itself.  33. 
 
 Wherefore  Abraham,  Isaac  and  Jacob  our  fathers  are  Early 
 to  be  had  in  admiration  above  all,  in  that  they  were  first  ^lilS?  ^^ 
 in  setting  forth  ensamples  of  virtue.     How  many  Martyrs  ?^^^^^g 
 are  there  like  unto  Daniel^?  how  many  martyrs   (I  say) 
 are  imitators  of  the  Three  Children  in  Babylon,  and  yet 
 their  memory  has  not  been  commended  like  unto  theirs : 
 for  they  were  first-fruits   and  beginnings  of  fruitfulness. 
 Therefore  did  God  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,  Hos.  ix. 
 I  found  Israel,  and  as  the  early  fig,  your  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- 
 cognize his  allegiance.  Wouldest  thou  marvel  at  Daniel  ? 
 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  Kedeemer  ?    Not  after  Salome's 
 
 firm 
 
 ^  Daniel,  as  having  been  preserved  by    a  Martyr  in  will, 
 miracle  in  the  Den  of  Lions,  would  be 
 
 o  o  2 
 
564  Salome's  grand  faith. 
 
 Frag-  the  Resurrection^  not  after  the  preaching  of  His  Name, 
 keen^^*  nor  the  restoration  of  His  Kingdom,  but  on  the  Lord's 
 sfMatth.  saying,  Behold  lue  go  u]J  to  Jerusalem  and  the  Son  of  Man 
 Jg-  -^^'  shall  he  delivered  to  the  chief  priests  and  scribes  and  they 
 shall  hill  Him  and  the  third  day  He  shall  rise  again.  These 
 things  the  Saviour  told  of  His  Passion  and  Cross,  in  them 
 He  was  foretelling  His  Passion  nor  did  He  deny  that  it 
 would  be  most  full  of  shame  through  the  Chief  Priests. 
 But  she  had  heard  in  other  terms  of  the  oeconomy  of  the 
 Passion  :  the  Saviour  was  foretelling  Death,  she  was  ask- 
 ing for  the  glory  of  immortality :  the  Lord  was  telling 
 that  He  must  stand  before  wicked  Judges,  she  all  un- 
 Ib.  21.  mindful  of  that  judgment  was  sueing  as  of  a  Judge,  Grant 
 (says  she)  that  those  my  sons  may  sit,  one  on  thy  Right 
 Hand  and  the  other  at  Thy  Left,  in  Thy  glory.  In  the  one 
 suffering  is  spoken  of,  in  the  other  a  Kingdom  is  un- 
 derstood. The  Saviour  was  speaking  of  the  Cross,  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  which  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- 
 see  ver.     fore  the   Saviour  apart   in  a  retired  place,  she  was  with 
 
Salome. 
 
 665 
 
 all  earnestness  suing  of  Him  things  whicli  transcend  all 
 human  nature  ^ 
 
 1  The  Catena  on  the  Apocalypse  pub- 
 lished by  Dr.  Cramer  in  1840  contains 
 three  little  mentions  of  S.  Irenaeus ; 
 which  are  here  subjoined  :  p.  192,  Where- 
 fore the  great  Irenceus  Bishop  of  Lyons 
 wrote  that  there  are  seven  heavens  and 
 seven  Angels  superior  to  the  rest :  in  p. 
 243  he  quotes  S.  Irenaeus  and  Clement 
 of  Alexandria  as  saying  that  the  7  lamps 
 of  fire  (Rev.  v.  5)  are  ministeririg  Spi- 
 
 rits which  surpass  the  other  orders  of 
 Angels  ;  in  p.  245,  as  to  the  4  living 
 creatures  (Rev.  v.  7)  that  the  Lion  will 
 denote  manliness  and  the  Gospel  of  S. 
 John,  of  which  S.  Irenaeus  the  saint 
 of  Lyons  says  that  it  is  significant  of 
 His  Eternal  Kingdom,  on  account  of  In 
 the  beginning  was  the  Word:  comp. 
 Book  3  chap.  ii.§  8.  p.  235.  In  p.  279  the 
 5th  Book  against  Heresies  is  quoted. 
 
 Cl^anlksl  be  to  (§otr« 
 
INDEX. 
 
 Abraham  something"  prophetic  in  199 
 acknowledged  one  God  319  left  all 
 to  follow  the  Word  319  knew  Christ 
 320  and  followed  Him  343  how  jus- 
 tified 320  how  rejoiced  to  see  Christ's 
 Day  325  children  raised  to  him  of 
 the  stones  325,  530  his  children  like 
 him  382  witness  of  the  Spirit  to 
 327  his  seed,  the  Church  327,  525, 
 530  those  who  are  justified  by  faith 
 525  Christ  pleaded  the  cause  of  327 
 figured  both  Testaments  383  why 
 he  bought  the  tomb  for  his  wife  525 
 the  inheritance  promised  to,  yet  to 
 come  528 — 536  Abraham's  bosom 
 198 
 
 Abra.vas  74 
 
 Abstinence,  religious  use  of  545 
 
 Achamoth  12,  14,  15,  16,  19,  21,  22, 
 25,  26,  27,  43,  44,  QQ,  115  her  oflF- 
 spring  15,  18  some  soiUs  had  her 
 seed  22 
 
 Adam,  Tatian  denied  salvation  of  80, 
 302  they  who  deny  it  contradict 
 their  own  301,  302  put  themselves 
 on  the  foe's  side  302  saved  lest  God 
 should  be  overcome  297,  298  Death 
 not  abolished  301  curse  not  on  him 
 but  on  the  ground  and  wholly  on 
 the  devil  298  his  birth  and  Christ's 
 equally  without  human  father  293 
 why  he  hid  himself  299  professed 
 his  penitence  300  why  removed  from 
 Tree  of  Life  300  recovered  life  301 
 God  the  Word  calling  to  him  in  the 
 Evening  a  type  of  His  searching  out 
 at  the  end  Adam's  race  487  died  on 
 that  day  he  sinned  503,  504 
 
 Adamant  82 
 
 Adonai  Bible  name  of  God  201 
 
 »Xon  his  different  names  3 
 
 ^ons  their  offspring  4  thirty  35,  58, 
 59  the  30  how  made  up  4,  55  cre- 
 
 ated Angels  for  their  Body  guard 
 8  Apostacy  of  the  twelfth  9,  55,  56 
 cf.  61  called  heavens  63 
 
 JEsop  his  fable  of  the  dog  quoted 
 116 
 
 Alexander  Pope  207 
 
 Almsgiving  doth  undo  covetousness 
 340 
 
 Alms  often  given  in  S.  Irenseus'  time 
 to  those  whom  they  cured  192  purge 
 340  bring  us  good  361  justify  400 
 by  them  we  build  for  ourselves  the 
 Tabernacle  of  God  400 
 
 Anaxilaus  40 
 
 Anaxagoras  the  Atheist  129,  130 
 
 Anaxlmander  129 
 
 Angels  body  guard  to  the  uEons  8  not 
 invoked  by  the  Church  when  work- 
 ing miracles  195 
 
 Anencletns  Pope  207 
 
 Anicetus  Pope  77,  207,  208,  210,  541 
 tenth  Pope  210  his  reverence  to  S. 
 Polycarp  542 
 
 Animal  and  Spiritual  contrasted  19, 
 20,  23,  60,  149,  211,  corporeal  and 
 spiritual  contrasted  23,  130  by  S. 
 Irenseus  452,  461,  465,  466,  467, 
 472  animal  261,  434  origin  of  15, 
 182 
 
 Animal  food  forbidden  by  The  con- 
 tinent 80 
 
 Animals  clean  and  unclean,  of  what 
 significant  465,  466 
 
 Antichrist  215,  217,  267,  270,  301, 
 507  sqq.  sums  up  the  Devil's  whole 
 rebellion,  puts  down  other  idols 
 himself  The  Idol  507, 510,  515,  518 
 the  Unjust  Judge  509  his  miracles 
 by  evil  spirits  516  the  number  of 
 his  name  517,  518—521  the  good 
 Mss.  have  the  Number  QQQ,  519  and 
 it  is  vdtnessed  to  by  those  who  had 
 seen  S.  John  519  words  contain- 
 ing this  number  521  his  consumma- 
 tion of  the  rebellion  symbolised  in 
 
668 
 
 INDEX. 
 
 the  wickedness  of  man  at  the  Flood 
 and  in  Nebuchadnezzar's  Image  518 
 from  tribe  of  Dan  520  we  may  not 
 do  more  than  guess  at  his  name 
 since  it  was  not  told  us  521  not  told, 
 for  unworthy  to  be  named  by  the 
 Holy  Ghost  521  will  sit  in  the  Tem- 
 ple of  Jerusalem  51,  507,  522 
 
 Antlphanes  his  system  adapted  by  the 
 Gnostics  128  ' 
 
 Apocalypse  beheld  at  the  end  of  Do- 
 mitian's  reign  521 
 
 Apocryphal  sayings  of  our  Lord  63 
 cf.  528 
 
 Apostate  first  the  De\il ;  now  those 
 bad  men  who  lead  others  wrong  309 
 
 Apostacif  the  whole.  Antichrist  sums 
 up507,  510,  515,  518 
 
 Apostles  Priests  329  cf.  also  Priests 
 
 Aquila  of  Pontus  his  mistranslation 
 287 
 
 Aristotle's  image  used  by  some  of  the 
 heretics  77  they  borrowed  from  him 
 his  subtlety  of  talk  to  bring  it  into 
 the  Faith  131 
 
 Ark  the,  ordained  in  Exodus  a  type  of 
 Christ's  Body  543,  558 
 
 B 
 
 Baptism  Holy  253  we  received  the 
 Truth  in  32  our  New  Birth  unto 
 God  64  cf.  486  r<  generates  into  God 
 272,  273  Valentinians  diversely  dis- 
 tort 64 — 66  shewn  in  Siloam  486 
 in  Water  and  the  Name  cleanses  us 
 553  false  of  Menander  71 
 
 Balaam  547,  549 
 
 Barhelo  81 
 
 Baruch  a  Hebrew  name  of  God  163 
 
 Basilides  126,  178,  190,  205,  322  dis- 
 ciple of  Menander  71  his  inventions 
 72  his  eirors  80  his  lie  in  denying 
 the  Crucified  73  denied  the  resur- 
 rection of  the  Body  73  asserted  365 
 heavens  in  hope  of  escaping  the 
 difficultv  as  to  One  Supreme  Framer 
 136,  200 
 
 Bishops  in  succession  from  Apostles 
 S.  Iren.'EUS  could  give;  gives  that 
 of  Home  only  for  space  sake  206  in 
 succession  from  Apostles  385 
 
 Blandina  545 
 
 Bodies  our  mortal,  partake  of  Life 
 from  our  iiDid's  Binly  and  Blood 
 oOD  and  escape  coriuj>t  ion  36 1,452 — 
 454  and  therefore  will  rise  452 — 454 
 the  fruit  of  God's  skill  456  they 
 who  deny  resurrection  of  contradict 
 God's  Power  455 — 458  or  His  good 
 
 will  457,  458  and  their  own  salva- 
 tion 460,  477  that  they  live  is  an 
 argument  that  they  will  live  456, 
 457  objections  answered  459  God's 
 Temples,  therefore  we  may  not  deny 
 their  Resurrection  462  resurrection 
 of,  proven  463  sqq.  536,  537,  544, 
 555  those  whom  He  restored  He 
 restored  their  own  members  476, 
 477  those  whom  He  raised  He  rais- 
 ed their  own  Bodies  477 
 Brain  /ever,  those  who  have  gone 
 wrong  in  error  compared  with  the 
 sick  of  57 
 Breath  and  Spirit  distinguished  474 
 Bythos  i.  e.,  The  Deep  3,  27,  36,  38, 
 62,  63,  64,  68,  83,  94,  96,  99,  101, 
 105,  107,  111,  112,  117,  118,  119, 
 121,  125,  127,  128,  129,  131,  135, 
 136,  138,  141,  142,  144,  145,  146, 
 156,  161,  163,  226,  307,  312,  363, 
 420,  531 
 
 Cadmus  gave  the  Greeks  16  Letters 
 53 
 
 Cain  drew  the  whole  curse  on  him- 
 self 299  his  wicked  reply  to  God 
 299  his  unaccepted  sacrifice  358, 
 359 
 
 Candlestick  in  Tabernacle  164 
 
 Carpocrates  74,  90,  190,  191,  195, 
 322  his  sect  emissaries  of  Satan  75 
 S.  Irenseus  had  seen  their  books  76 
 some  of  them  brand  77  and  have 
 images  77 
 
 Caiilacau  73,  74 
 
 Celts  2,  34,  cf.  546 
 
 Cerdon  follower  of  Simon  Magus  78 
 repented  but  relapsed  and  was  sus- 
 pended from  Communion  210 
 
 Cerinthus  77,  205  denied  the  Vir- 
 gin-Birth 77  S.  John  the  Evangelist 
 fled  him  208  and  preached  his  Gos- 
 pel in  contradiction  to  him  229 
 
 Christ's  ministry  according  to  them 
 12  months  only  152  S.  Irenseus 
 thought  it  was  a  period  of  4  Pass- 
 overs 158 
 
 Christ  not  a  Teacher  till  of  full  age 
 159  sanctified  every  age  by  taking 
 it  159  S.  Irenseus  thought  that  He 
 lived  to  be  fifty  years  old  160  His 
 Teaching  far  different  from  theirs 
 192,  194  that  He  wrought  in  fan- 
 tasy disproved  195  Chief  above  be- 
 low and  on  earth  365  died  and  des- 
 cended into  Hell  523  our  Judge  209, 
 212,221,247,  283,  410,  412  a  King 
 for   ever  225    God   336,   560,  561 
 
INDEX. 
 
 569 
 
 True  526  Son  of  Man  that  Man  may 
 become  Son  of  God  225,  281,  282 
 Head  of  the  Church  268  One  262 
 sqq  274  sqq  309,  538  not  two  313 
 twofold  has  His  counterpart  in  Man 
 559  in  the  Name,  are  indicated  Fa- 
 ther Son  and  Holy  Ghost  277  took 
 truly  Flesh  of  the  Virg^in  294,  295 
 and  through  it  saved  295  born  of 
 Mary  301  gives  us  Life  313  saves 
 all  314  died  for  us  328  gives  the 
 Resurrection  331  owned  Moses' 
 writings  to  be  His  own  words  312 
 taught  that  pleasure  is  not  to  be  our 
 employment  312  consubstantial  with 
 us  313  avenged  His  own  Temple 
 313  "the  God  of  the  living"  319 
 the  Patriarchs  His  sons  319  perfects 
 the  praise  of  babies  336  date  of  His 
 Birth  289  His  Genealogy  in  S.  Luke 
 295,  296  as  the  end  of  the  Law,  so 
 its  beginning  339  even  from  the 
 beginning  went  about  doing  good 
 339  His  coming  justifies  390  His 
 Death  saves  395  frees  and  gives  the 
 inheritance  469  is  Death's  death 
 543,  cf.  559  His  sleep  402,  412  His 
 Passion  re-forms  us  504  His  Ad- 
 vent in  low  estate  404,  411  in 
 glory  405  if  not  True,  nought  from 
 Him,  salvation  there  is  none  407 
 Fair  in  form  410  His  Birth  our 
 Birth  to  God  410  the  Mighty  God 
 410  His  Endurance  411  Exalted 
 above  all  413  came  our  King  bring- 
 ing us  His  own  Self  414  in  Him 
 alone  the  old  Prophecies  fulfilled 
 415  gathered  against  Himself  the 
 Serpent's  enmity  to  us  444  cf.  450 
 Himself  to  the  Battle  497  died  on 
 the  day  that  Adam  disobeyed  504 
 traditional  sayings  of  528  cf.  63 
 and  answer  to  Judas  528  His  Body 
 typified  by  the  Ark  543,  558  in  the 
 New  corn  in  Land  of  Canaan  549 
 typified  in  Joseph  548 
 
 Christian  the  work  of  to  learn  to  die 
 544 
 
 Church  the  20,  79  herself  every  where, 
 her  faith  one  33,  34,  35,  302  gives 
 to  her  children  the  Faith  to  hold  43, 
 204,  448  receives  from  Prophets  A- 
 postles  and  all  disciples  302  cf.  448 
 passes  it  on  207  we  receive  from 
 her  our  Faith  303,  449  those  who 
 withdraw  from,  ft-om  them  must 
 we  withdraw  56,  57  the  whole,  re- 
 ceived the  knowledge  of  God  from 
 the  Apostles  1 14  and  perseveres  in  it 
 246  works  miracles  and  that  freely 
 and  largely  191,  195   not  a  few  in 
 
 her  prophesy  and  speak  with  tongues 
 and  reveal  secrets  460  made  by  the 
 Apostles  a  rich  storehouse  of  all  that 
 appertains  to  the  truth  209  Mag- 
 nificat belongs  to  225  guards  the 
 Faith  448,  449  its  origin  the  Church 
 of  the  Apostles  242  its  Head  Christ 
 268  out  of,  the  Spirit's  workings  are 
 not  303  where  it  is  there  the  Spirit 
 303  offers  the  Eucharist  356,  357, 
 555  has  her  sacrifice  360,  554,  555 
 the  reaper  of  what  was  sown  before 
 379, 383  the  lot  of  those  who  stir  up 
 others  to  oppose  and  of  those  who 
 rend  385  the  Nurse  and  Home  of 
 good  priests  387  her  journey  to 
 Heaven  tj'pified  by  Israel  coming 
 out  of  Egy])t  400  with  her  Elders 
 is  the  doctrine  of  the  Apostles  403 
 Christ's  Body  which  schism  rends 
 407  has  True  knowledge  408  and 
 Unity  in  what  her  Members  hold 
 495  and  in  her  government  495  the 
 Succession  408  the  true  teaching  of 
 the  Scriptures  408  Love  408  plen- 
 teous Martyrs  408  often  maimed, 
 grows  straightway  409  the  whole 
 earth  against  her  412  follows  her 
 Head  417  glorious  every  where  423 
 framed  after  Image  of  God's  Son 
 436  her  testimony  about  the  Crea- 
 tion 492  her  preaching  true  and 
 stable  496  preaches  the  Truth  every 
 where  496  is  the  Candlestick  with  7 
 wicks  bearing  Christ's  Light  496 
 our  refuge  and  nurses  us  in  the  Scrip- 
 tures 496  a  paradise  496  to  be  driven 
 out  by  Antichrist's  party  511  those 
 days  her  final  struggle  518 
 
 Churches  called  by  the  Spirit  islands 
 531  and  they  are  a  saving  harbour 
 and  a  refuge  531 
 
 Circumcision  may  be  reckoned  among 
 works  of  healing  338  given  for  a  sign 
 349  comes  after  faith  in  uncircum- 
 cision  and  is  succeeded  again  by  it 
 382,  383 
 
 Citationirom  Homer  quoted  piecemeal 
 32  from  Homer  105,  161,  406  from 
 Plato's  De  legibus  306  Timaeus  ib. 
 Shepherd  of  Hermas  364  one  "better 
 than  we  "  1 ,  42  an  elder  Beloved  of 
 God  54  one  "  above  us  "  275  an  an- 
 cient 298  one  not  named  317,  444, 
 491  S.  Justin  Martyr  against  Mar- 
 cion  321  a  Priest  who  had  heard  from 
 those  who  had  seen  the  Apostles  387 
 sqq  390  sqq  397  sqq  401,  402  elders, 
 pupils  of  Apostles  459, 537  S.  Justin 
 512  S.  Ignatius  [called,  one  of  ours} 
 517  Presbyters  whohad  seen  S.John 
 
570 
 
 INDEX. 
 
 528  and  from  Papias528  citation  or 
 reference  to  Menanderl45  to  Hesiod 
 130,  155  to  Sophocles'  OEdipus  478 
 
 Classical  writers  allusion  to  40,  42 
 [^see  also  Homer,  Hesiod  &c.,  Cita- 
 tion] 
 
 Clement  Pope  had  seen  the  Apostles 
 207 
 
 Colorbasii  their  holding  39 
 
 Colorbasus  44 
 
 Commandments  Ten  [^see  Decalogue] 
 without  keeping  of,  no  salvation 
 339,  346 
 
 Curse  God's,  meant  for  the  devil  not 
 for  us  298,  299 
 
 Cynics  131, 194 
 
 Daedalus  54 
 
 Dan  omitted  in  Apocalypse  because 
 Antichrist  from  his  tribe  520 
 
 Daniel  the  Prophet  the  Lord  ap- 
 proved his  prophecies  510 
 
 David  the  name  of  one  of  their  fan- 
 tasies 82 
 
 David  King,  a  Priest  328  his  good- 
 ness, fall,  rebuke,  penitency  388 
 
 Day,  not  always  a  space  of  24  hours 
 156,  157,  503,  504 
 
 Dead  the,  often  by  prayer  and  fasting 
 raised  in  S.  Irenaeus'  time  191,  195 
 whom  the  Lord  raised  He  raised 
 in  their  own  bodies  477 
 
 Death,  sin's  death  300,  301  by  Man 
 overcome  497 
 
 Death  the  Lord's,  death's  death  543, 
 559 
 
 Decalogue,  S.  Irenseus  divided  each 
 Table  into  5  commandments  166  a 
 sort  of  steps  to  the  entry  of  Life 
 
 340  justifies  340  a  means  of  salva- 
 tion 348  of  friendship  with  God  351 
 kept  even  before  the  giving  the 
 Law  340,  350  the  Gospel  not  con- 
 trary to  341    expanded   by  Christ 
 
 341  sqq,  necessary  to  salvation  339, 
 346  lasts  for  ever  351 
 
 Deep  the,  see  Bythos 
 
 Demetrius  treatise  to  542 
 
 Democritus  129,  130 
 
 Demiurge  his  origin  17,  36  his  abode 
 ib.  his  creation  57,  59  ignorant  of 
 many  things  18,  23,  107  merely 
 animal  181,  183,  184,  185, 186  con- 
 tradiction of  this  188  the  True  151, 
 188 
 
 Deuteronomy  not  a  new  Law  but  a 
 summing  up  of  it  548 
 
 Devils  cast  out  in  S.  Irenaeus'  time 
 195   [see  Exorcism] 
 
 Devil  the,  a  Liar  from  the  beginning 
 502,  503  Prince  of  the  air  506 
 through  Man  overcome  500,  506 
 
 Domitian,  the  Apocalypse  seen  at  the 
 end  of  his  reign  521 
 
 Easter,  ancient  diversity  in  keeping 
 541  S.  Irenseus  wrote  on  543 
 
 Ebionites  77  reject  the  Apostle  S. 
 Paul  and  3  of  the  Evangelists  77 
 cf.  234  use  circumcision  78  worship 
 Jerusalem  78  say  that  our  Lord  is 
 Joseph's  son  287  judged  by  true 
 Christians  406  deny  the  Virgin- 
 Birth  406,  451  reject  Wine  in  the 
 Holy  Sacrament  451 
 
 Eight  the  number  60,  164 
 
 Eighteen  in  the  Bible  9 
 
 Eleleth,  the  name  of  one  of  their 
 fantasies  82 
 
 Eleutherius  Pope,  12th  from  Apostles 
 and  Bishop  of  Rome  in  S.  Irenaeus' 
 time  207 
 
 EUsha  553 
 
 Eloe  and  Eloeuth  names  of  God  201 
 
 Empedocles  130 
 
 Enoch  praise  of  350 
 
 Ephesus  Church  of  founded  by  S. 
 Paul,  dwelt  in  by  S.  John  208  a 
 true  witness  of  the  Tradition  208 
 
 Epicurus  129,  194 
 
 Epiphanes  37 
 
 Evaristus  Pope  207 
 
 Eucharist  the  356—360  the  Church 
 offers  356,  357,  554,  555  the  Body 
 and  Blood  of  the  Lord  360,  405, 
 452 — 454,  545,  555  feeds  our  pe- 
 rishable flesh  unto  Life  360,  453  and 
 imbues  our  blood  453  sent  of  old 
 by  priests  of  one  Church  to  another 
 541 
 
 Eve,  cause  of  death  to  all  296 
 
 Eunuch  Ethiopian  preached  in  Ethi- 
 opia 246,  380  taught  through  the 
 Prophets  ready  to  S.  PhUip  380 
 
 Exorcism  might  of,  acted  even  be- 
 fore the  Advent  106  the  very  ani- 
 mals tremble  at  it,  ib.  in  S.  Ire- 
 naeus' time  even  Jews  could  practise 
 it  107 
 
 Ezra  set  in  order  the  Scriptures  after 
 the  Captivity  288 
 
 Faith,  the  one  33,  34,  43,  67,  203, 
 207  its  pillar  the  Gospel  204  wit- 
 nessed to  by  the  Church  of  Rome 
 
INDEX. 
 
 671 
 
 207  all  the  Churches,  S.  Polycarp 
 
 208  and  the  Church  of  Asia  under 
 his  successors  208  what  faith  teaches 
 us  176  by  acknowledging  that  some 
 things  belong  to  God  Alone  we 
 preserve  176  Firm  289  we  receive 
 it  in  the  Church  303  a  noble  trea- 
 sure in  a  precious  vessel  303  with 
 a  quickening  power  303 
 
 Fear  belongs  to  children  as  free  more 
 than  to  slaves  352  cf.  394 
 
 Five  the  number,  the  Gnostics  might 
 equally  have  used  it  165,  166 
 
 Florimis  540  writings  to  539,  540 
 
 Four  the  number  60,  164 
 
 Free  obedience  of  and  of  children 
 greater  than  of  slaves  342,  352, 358 
 more  required  of  394  give  all  to 
 their  Lord  358 
 
 Freewill  man's  317,  348,  352,  431, 
 432,  439,  450,  514,  515,  517  of 
 men  and  Angels  431  of  Antichrist 
 515  the  Devil  too  had  it  513  and 
 hence  Praise  and  Punishment  431, 
 432—435,  441,  442  to  believe  and 
 not  to  believe  433  it  gives  man  the 
 glory  of  struggling  after  and  win- 
 ning Good  434,  435 
 
 Gentiles  calling  of,  foreshadowed  in 
 Gideon's  fleece  273  faith  of,  nobler 
 because  they  believed  without  the 
 Old  Testament  Scriptures  382  gross- 
 er, compared  to  blind  mice  518 
 
 Gideon's  fleece  what  it  represented 
 273 
 
 Gnostics  Valentinian  will  not  call 
 our  Saviour  Lord  4  falsely  called 
 36,  127,  201,  512  ask  whence  God 
 obtained  the  matter  of  His  creation 
 115,  116,  cf.  552,  553  if  they  turn- 
 ed at  length  to  God  might  appease 
 Him  by  penitence  117  agree  not 
 among  themselves  127  their  system 
 a  bad  patchwork  129  make  God 
 origin  of  evil  142  disciples  of  Simon 
 Magus  406 
 
 God  the  Very  39,  91,  93  One  God 
 proved  94 — 96  acknowledged  uni- 
 versally, first  by  tradition  from 
 Adam  ;  through  the  Prophets ;  by 
 the  Gentiles  through  the  Creation  ; 
 by  the  Church  through  the  Apos- 
 tles 114,  220  sqq  239  sqq  249,  251, 
 262  proclaimed  by  all  Holy  Scrip- 
 ture 173,  318,  364  Abraham  319 
 and  all  the  Prophets  201,  204,  220 
 sqq  228,  229,  234,  246,  415,  416, 
 
 510  and  Evangelists  204  and  Church 
 of  Rome  in  S.  Clement's  time  207 
 through  the  Son  and  the  Holy  Ghost 
 creates  and  rules  all  things  67, 
 364,  366,  cf.  326,  452,  460  [see 
 Hands]  made  all  things  through 
 His  Word  116,  173,  189,  219,  230, 
 403  made  all  174,  242,  251  and 
 all  the  host  of  Heaven  184,  185, 
 186  made  all,  saved  Man  230  those 
 who  depart  from,  empty  for  un- 
 clean spirit  with  7  others  57  cf. 
 113  and  reap  doom  413  doeth  all. 
 things  in  order  317  immeasurable 
 yet  measured  in  the  Son  317  migh- 
 ty above  all  necessity  105,  459  not 
 unjust  298  all  from  Him  169  His 
 Will  sovereign  200,  313  no  stay 
 nor  rest  for  the  mind  save  in  Him 
 111,  135  human  descriptions  must 
 not  be  applied  to  123,  126—128, 177 
 may  be  termed  Mind  and  Light  yet 
 not  like  human  mind  or  visible  light 
 123,  177  cf.  335  how  K6yos  177  His 
 works  one  Harmony  compared  to 
 Music  169  their  very  greatness  184 
 above  the  ken  of  our  littleness  169, 
 175,  176  a  Just  Judge  305,  306  cf. 
 443  Love  of  Him  above  all  other 
 knowledge  170,  171  We  must  grow 
 in  Love  to  Him  who  gave  us  all  174 
 and  be  thankful  to  Him  284,  285 
 will  be  continually  teaching  us  175 
 cf.  394  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  198  the  overflowing  wealth 
 of  His  Love  203  cf.  198,  229,  344, 
 524,  529  to  believe  is  to  obey  323 
 of  the  Law  and  of  the  Gospel  the 
 Same  225  gave  both  Old  and  New 
 Testament  249,  250,  330,  338,  403 
 One  227,  229,  234,  249,  324,  332, 
 334,  335,  337,  376,  378,  394,  403, 
 404,  417,  421  sqq  485,  498,  500, 
 501  Christians  love  229  cf.  285  one 
 God  one  Lord  264,  268,  324,  413, 
 493,  538  and  one  Spirit  324,  413 
 gives  the  knowledge  of  His  Son  to 
 those  who  love  Him  233,  234  cf.  326 
 abideth.  His  servants  too  315,  438 
 bare  with  man's  long  punishment 
 whom  one  day  He  would  restore  284, 
 285,  435  teaches  through  His  Word 
 to  know  Him  318  through  the  Son 
 is  seen  323  how  seen  ^Q7  they  who 
 see  God,  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 
 
 INDEX. 
 
 them  331,  332,  343  cf.  455,  514 
 doeth  good  to  the  tliankhil  pun- 
 ishetli  the  unthankful  335  vouch- 
 safes larpfer  grace  in  the  N.  T.  336 
 and  leads  us  304  love  of  Him  ever 
 increases  338  Christians  imitate  342 
 sig-ht  of,  our  proper  joy  464  His 
 Friendship  gives  Life  344  to  see, 
 our  Life  369  and  growth  533  His 
 seed  402  gave  both  Testaments  403 
 by  firm  Faith  in,  one  holds  the 
 Head  403  vee  must  persevere  in  His 
 
 .  love  435  gives  Hfe  485  True  and 
 Steadfast  526,  536  His  own,  Mercy 
 544  framed  man  for  His  goodness 
 sake  345  His  Almighty  Hand  mea- 
 sures and  spans  and  upholds  all  Cre- 
 ation 362,  363  seen  by  Moses  typi- 
 fied our  sight  of  God  the  Son  370 
 His  appearance  to  Elijah  what  it 
 signified  371  how  He  hardened  Pha- 
 raoh's heart  396  gives  more  Light 
 to  the  obedient  396  dwells  with  the 
 good  400  has  Free  wUl  433, 439  fore- 
 knows all  515  obedience  to,  man's 
 immortality  438,  439  by  disobedi- 
 ence to.  His  children  become  child- 
 ren of  the  Devil  444,  445,  446  who 
 obey  are  His  sons  446  Image  and 
 Likeness  of,  distinguished  461  we 
 have  His  Image  538  All-Might  of 
 His  will,  which  creates  all  things 
 542,  543 
 
 God  the  Father,  His  Son  and  the 
 Spirit  minister  to  326  cf.  452 
 
 God  the  name  belongs  to  those  who 
 are  sons  by  adoption  310,  439,  440 
 
 God  the  Word  coexistent  with  God 
 170  the  Son  189  God  212—216, 
 343  God  l)y  the  witness  of  the  Fa- 
 ther, the  Spirit,  Angels,  men,  devils, 
 all  creation  324  the  Creator  of  all 
 things  53,  54,  98,  99,  173,  189  con- 
 tains all  493  our  only  Teacher  180 
 cf.  421  made  us  170  acknowledges 
 One  Father  176  cf.  421  sqq  and  re- 
 veals Him  189  even  to  Angelic 
 Hosts  190  His  generation  known 
 only  to  Himself  and  the  Father  178 
 says  that  the  Father  Alone  knows 
 the  liast  Day  178,  179  why  it  is  so 
 1 80  gives  the  first  place  to  God  the 
 Father  180  salvation  of  the  Father 
 221,  224,  226,  228  cf.  500  reigneth 
 for  ever  225  Son  of  Man  that  Man 
 may  be  Son  of  God  225,  281,  282, 
 449  made  things  new  225  know- 
 ledge of,  knowledge  of  salvation 
 226,  243  acknowUMlgement  of  His 
 Coming  makes  ])(*rfe<*t  243  observed 
 onler  and  season  269  One  425  obeys 
 
 the  Father's  will  269  rich  in  work 
 269  they  who  own  not  as  One  are 
 wolves  270  will  come  again  270  the 
 Same  Who  was  crucified  and  died 
 for  us  271  has  not  His  being  only 
 when  Incarnate  275  fought  and 
 overcame  279  fin.  God  and  Man 
 280,  282,  283,  290,  291,  483  Fair 
 to  look  on  yet  without  comeliness 
 282  the  Head  of  the  Body  283  saves 
 us  286  His  manifold  work  in  the  Old 
 Testament  333  gave  the  law  343 
 cf.  339  Him  Whom  Abraham  fol- 
 lowed 343  to  follow  is  to  be  saved 
 344  before  the  whole  Creation  gave 
 glory  to  the  Father  344  Chief  above 
 below  and  on  earth  365  made  known 
 the  Father  366  His  Appearance  to  S. 
 John  at  Patmos,  what  the  portions 
 mean  373  why  saved  in  Egypt  374 
 washed  the  feet  of  His  Disciples 
 cleansing  His  whole  Church  377, 
 378  more  than  Solomon  as  God 
 406  overcomes  the  strong  as  God 
 407,  501  cf.  500  fed  us  with  His 
 Flesh  Uke  as  if  MUk  436,  437  the 
 Spirit  of  the  Father  437  why  a  Baby 
 437  our  Teacher  449  will  judge  494 
 set  Himself  against  the  Apostasy 
 450  gave  His  Soul  for  our  souls, 
 His  Flesh  for  our  flesh  450  cf.  483 
 took  Flesh  in  verity  not  in  fantasy 
 450,  451  whose  Flesh  reconciled  our 
 flesh  482  restored  the  lost  Image 
 and  Likeness  452  will  raise  our 
 bodies  454  formed  of  clay  the  eyes 
 of  the  born-blind  to  shew  that  He 
 Himself  is  God's  Hand  Who  form- 
 ed at  the  first  485—487  Hand  of 
 God  the  Father  485,  486,  488  and 
 His  Voice  490  God  Who  forgave  sins 
 490  compared  to  sharp  iron  417, 
 491,  551  unless  He  were  Man  not 
 fairly  had  the  foe  been  overcome 
 497  His  40  days'  fast  and  conquest 
 498 — 500  our  I^essons  therefi'om  501 
 foretold  in  the  Law  500  united  Per- 
 sonally to  flesh  551 
 God  the  Holy  Ghost  68,  227.  236, 
 238  came  down  on  Christ  as  the 
 beginning  of  resting  on  us  272  His 
 work  on  the  Day  of  Pentecost  272 
 unites  us  to  God  272  typified  by 
 dew  273  the  anointing  277  Author 
 of  Scriptures,  Witness  to  our  Lord 
 289  the  Communion  of  Christ  303 
 is  where  the  Church  is  303  those 
 who  partake  not  of,  the  Church 
 nourishes  not  303  Wisdom  of  the 
 Father  with  Him  before  creation 
 365  upholds  all  things,  gives  to  the 
 
INDEX. 
 
 573 
 
 seed  his  body  453  imparted  by  the 
 Father  and  the  Son  492 
 
 God  the  Father,  the  Son  God  and 
 Man,  the  Holy  Ghost,  in,  the  Chris- 
 tian's Faith  sure  408 
 
 Gospel  the  ground  and  pillar  of  our 
 faith  204  when  each  one  written 
 204  S  3Iatthew's  in  Hebrew  204 
 Heretics  by  mutilating  witness  to 
 234  fom-fold  character  of  235,  236 
 preached  at  the  Passion  526 
 
 Governments  human  why  God  ap- 
 pomted  505 
 
 H 
 
 Hands  of  God,  the  Son  and  the  Spi- 
 rit 364,  452,  460  cf.  458,  459,  517 
 
 Harmogenes  82 
 
 Heaven  more  Pi'ecious  through  the 
 toil  of  struggling  435  Heaven,  Pa- 
 radise, the  City,  some  said  will  be 
 3  degrees  of  bliss  537 
 
 Hebrew  Incantations  of  Valentinians 
 65  Names  of  God  201 
 
 Helena  the  slave  of  Simon  Magus 
 69,  70  fable  about  her  69 
 
 Hell  affirmed  by  our  Lord  and  prov- 
 ed by  Scripture  179  prepared  by 
 God  for  the  Devil  and  his  Angels 
 207,  299,  442,  444, 513  for  all  apos- 
 tacy  512  yet  they  share  it  who 
 persist  in  wickedness  without  re- 
 penting 299  cf.  337,  442,  443,  513 
 —515  eternal  392,  393,  394,  443, 
 535  Antichrist  and  his  subjects  will 
 be  sent  there  522 
 
 Hellebore  no  quantity  will  suffice  for 
 those  who  so  lie  against  their  God 
 183 
 
 Heracleon  101 
 
 Heresies  believe  One  God  but  alter 
 Him  m 
 
 Heretics  deserving  of  pity  91  milder, 
 may  be  warned  off  more  gently 
 191  the  Gnostic,  forerunners  of  the 
 Dragon  192  had  their  conversation 
 akin  to  that  of  devils  192  sinning 
 against  the  Spirit  fall  into  the  un- 
 pardonable sin  237  thwart  their 
 own  salvation  204,  495  cf.  522 
 Apostles  and  their  disciples  had 
 care  not  to  communicate  with  so 
 much  as  by  word  208  nor  would 
 the  churches  among  the  Barbaiiau 
 in  his  day  listen  to  them  209  to 
 be  loved  with  a  love  wholesome 
 to  them  even  though  severe  307 
 offer  strange  fire,  their  lot  that  of 
 Nahab  and  Abihu  385  if  converted 
 may  be  saved  446  compared  to  un- 
 
 trained wrestlers  478  take  one  or 
 two  words  of  H.  Scripture  blindly, 
 miss  sense  of  the  rest  478  their 
 different  errors  495  all  later  than 
 the  Bishops  to  whom  the  Chmches 
 were  committed  by  the  Apostles 
 495  are  blaspheming  and  shame- 
 less Sophists  436  thinking  differ- 
 ently at  different  times  496  have 
 high  thoughts  496  hide  their  lies 
 under  veil  of  Scripture  499  deny 
 the  Resurrection  522 
 
 Hesiod's  Pandora  finds  its  counter- 
 part among  them  130,  155 
 
 Homer,  cento  quoted  pellmell  from 
 32  cited  105,  161,  406  referred  to 
 129  his  Pluto  44 
 
 Horos,  10,  12,  25,  58,  120,  121,  306, 
 420  his  function  6,  7,  10,  11  his 
 divers  names  7  twofold  36 
 
 Hyg'inus  Pope  ninth  from  the  Apos- 
 tles 78,  207,  210,  541 
 
 I  J 
 
 Jacob  type  of  Him  Who  conquered 
 376 
 
 laldabaoth  89  his  bh'th  84  his  story 
 85—88 
 
 Jaoth  title  of  God  201 
 
 Idols  things  offered  to,  allowed  by 
 some  to  be  eaten  80 
 
 Jerusalem  the  New  534,  535  the 
 old,  the  preparation  for  immortality 
 535 
 
 Jews  mistaken  in  thinking  that  the 
 restoration  of  Temple  under  Ze- 
 rubabel  is  the  N.  T.  416 
 
 Ignatius  S.  cited  [but  not  by  name] 
 517 
 
 Image  of  God  in  Man's  form;  Like- 
 ness through  the  Spirit  461  cf.  488 
 Image  and  Likeness  perfected  in 
 us  through  God  the  Son  498,  517 
 Image  of  the  Heavenly  how  re- 
 ceived 473  Image  Nebuchadnezzar's 
 golden,  a  prefiguring  of  Antichrist 
 518 
 
 Incarnation  denied  by  all  the  sects 
 231,  232   [see  God  the  Word] 
 
 Incense  in  the  Tabernacle,  its  com- 
 position 165  the  prayers  of  the 
 Saints  357 
 
 John  Baptist  S.  his  preeminence  224 
 and  preaching  224  how  more  than 
 a  Prophet  233  saluted  in  the  womb 
 his  Lord  266  typified  in  Sampson 
 550  undoes  his  Father's  silence 
 557 
 
 John  S.  the  Evangelist  abode  till  the 
 
574 
 
 INDEX. 
 
 times  of  Trajan  160,  208  those  who 
 conversed  with  him  mentioned  160 
 wrote  his  Gospel  at  Ephesus  204 
 against  Cerinthus  229  fled  Cerin- 
 thus  208  characteristic  of  his  Gos- 
 pel 235 
 
 Joseph  our  Lord's  reputed  Father  232, 
 380  taug-lit  through  the  Holy  Scrip- 
 ture 379  some  heretics  affirm  that 
 he  was  Father  of  our  Lord  293,  495 
 
 Josephus  quoted  552 
 
 Joshua  a  type  of  our  Lord  549 
 
 JrencBus  S.  dwelt  among  Celts  2  spoke 
 a  foreign  tongue  2  why  he  wrote 
 3,  50,  91,  137  uses  irony  13,  37,  38 
 his  country  on  the  Rhone  44  had 
 had  much  talk  with  the  Gnostics 
 141  was  asked  to  write  137,  448 
 attributes  works  of  man  not  only  to 
 their  immediate  authors  but  to  au- 
 thors far  back  98  when  young  had 
 seen  S.  Folycarp  207  and  remem- 
 bered it  so  well  540  prays  over  his 
 work  215  promised  another  trea- 
 tise 250  prays  for  those  who  have 
 gone  wrong  307  has  office  of  dis- 
 pensing the  Word  448  supposes  that 
 the  death  of  om*  bodies  might  have 
 been  ordered  as  part  of  our  mo- 
 ral training  454  distinguishes  be- 
 tween the  Image  and  Likeness  of 
 God  461  thought  that  the  world 
 would  last  6000  years  517  adjures 
 them  to  copy  his  v^Titing  accurate- 
 ly 539,  540  says  that  at  Easter 
 and  Pentecost  there  is  no  kneel- 
 ing 543  says  that  the  Feasts  w^e 
 keep  with  wrangling  please  not 
 God  555  vnites  to  Pope  Victor 
 urging  him  to  remove  one  who 
 taught  grievous  error  560 
 
 Israelites^  Exodus  from  Egypt  a  type  of 
 Church's  journey  through  the  world 
 400  building  Tabernacle  from  the 
 spoils  of  the  Egyptians  our  war- 
 rant and  ensample  399,  400 
 
 Judas'  Gospel  90  said  to  be  typified 
 by  the  JEon  that  suflfered  152  the 
 notion  refuted  153 
 
 Judges  if  they  judge  unjustly  shall 
 likewise  perish  505 
 
 Judge  the  unjust,  Antichrist  509 
 
 Judgement  Day  of,  all  who  teach 
 wrong  shall  be  there  to  give  ac- 
 count thereof  147  bad  then  doom- 
 ed 317  cf.  348  Sodom  then  more 
 gently  dealt  with  than  they  who 
 knew  better  424,  425   ^see  Hell] 
 
 Justified  we  are,  through  Christ's 
 Coming  390 
 
 Justin  S.  a  Martyr  80  his  book  against 
 Marcion  cited  321  cited  512 
 
 Kings,  good,  priests  also  328  given 
 by  God  for  good  or  for  punishment 
 as  men  need  506 
 
 Knowledge  nothing  in  comparison 
 with  the  love  of  God  170,  171 
 many  of  God's  works  above  our 
 175  true  554  of  good  and  evil  Tree 
 of  496 
 
 Latona  156 
 
 Lazarus  parable  of  198 
 
 Law  the  later  Precepts  of  temporaiy, 
 given  in  punishment  to  the  mur- 
 mm'ings  of  Jews  347 — 351  [see  De- 
 calogue, Commandments}  under  the 
 Old,  sacrifices  nought  apart  from 
 obedience  352 
 
 Left  hand,  the  Gnostics  counted  to 
 belong  to  imperfection  56,  168 
 
 Letters  of  the  alphabet,  Mark's  va- 
 garies with  46  cf.  180  Hebrew  call- 
 ed Sacerdotal  163 
 
 Light  not  to  be  blamed  for  those  who 
 cannot  see  441  cf.  396  or  who  hide 
 themselves  therefrom  442,  515  or 
 are  blind  514 
 
 Linus  S.,  Bishop  of  Rome  after  SS. 
 Peter  and  Paul  207 
 
 Lot  concei\ang  by  his  daughters  a 
 type  401,  402  his  wife  401,  402 
 a  type  of  the  Church  402,  409 
 
 Love  makes  perfect  338  more  preci- 
 ous than  knowledge  and  exalted 
 above  all  gifts  408 
 
 Luke  S.  characteristic  of  his  Gospel 
 235  S  Paul's  testimony  to  257  spe- 
 cialties of  his  Gospel  258,  259  gene- 
 alogy in  295,  296 
 
 M 
 
 Magi  signification  of  their  gifts  222 
 Mammon  the  word  explained  218 
 Man  divided  into  earthly  and  the  an- 
 imal 17,  60  earthly  spiritual  animal 
 23,  25,  26,  60,  QQ  animal  and  spi- 
 ritual cf.  89,  434  by  un thankfulness 
 deprives  himself  of  life  for  ever  200 
 the  work  of  the  whole  Holy  Trinity 
 310,  438  has  free  will  and  is  there- 
 fore justly  doomed  if  he  choose  the 
 bad  317,  432,  433  cf.  450  com- 
 mingled with  God  281,  282,  366, 
 
INDEX. 
 
 575 
 
 517  free  to  believe  or  not  believe 
 433  perfected  by  Obedience  433  by 
 all  God's  arrangements  436  how 
 gains  by  training  454,  455  why 
 not  created  perfect  436 — 438  obe- 
 dience his  Life  438,  439,  440,  442 
 disobedience  his  death  439  taught 
 by  good  and  evil  440  by  penitence 
 rejects  disobedience  440  must  yield 
 himself  soft  to  God's  training  Hand 
 440,  441  which  wills  to  give  him 
 Beauty  441  first  preordained  to  be, 
 in  the  appointed  time  made  449 
 made  up  of  Body  Soul  and  Spirit 
 460,  461,  463,  464,  467  of  Body 
 and  Soul  receiving  God's  Spirit  460 
 465,  cf.  467,  468,  471  perfect  who 
 461  from  God  his  salvation  and 
 incorruption  500  ripened  by  tribu- 
 lation 517  him  the  blind  Gentiles 
 serve,  as  stubble  for  growth  of 
 wheat  and  its  chaflf  to  burn,  for 
 working  of  gold  518  in  this  world 
 suffered,  in  this  world  slain  for  Love 
 of  God,  in  this  world  shall  they 
 reign  524  in  the  Resurrection  the 
 whole  Creation  will  serve  530  shall 
 rise  536  neglecting  to  do  good  when 
 he  can,  alien  from  the  Lord's  love 
 542  imparticipant  of  God,  void  550 
 note,  twofold,  an  image  of  the  Word 
 Incarnate  559  Man  by,  death  over- 
 come 497  the  Devil  conquered  500, 
 506  [see  Resurrection] 
 
 Marcellina  a  Gnostic  77 
 
 Marcion  of  Pontus  78,  178, 189,  190, 
 205,  208,  231,  234,  242,  259,  322, 
 327  mutilates  S.  Luke  and  S.  Paul 
 78,  79,  250,  260  cuts  himself  oflF 
 from  the  Gospel  237  denies  salva- 
 tion of  Body  79  and  Incarnation 
 405  the  serpent  was  in  him  79  off- 
 shoot from  him  80  his  good  god 
 95  his  2  gods  96,  305,  405  disproven 
 427  owned  by  S.  Polycarp  as  first- 
 born of  Satan  208  lived  in  time  of 
 Anicetus  210  his  party  make  God 
 the  author  of  evil  250,  405  judged 
 by  true  Christians  405 
 
 Marcionites  312,  341,  414  blaspheme 
 openly  in  plain  terms  512 
 
 Mark  93  forenmner  of  Antichrist 
 40  led  astray  women  40 — 44  his 
 false  Eucharist  40,  41  S.  Irenaeus 
 deemed  that  he  had  an  evil  spu-it 
 for  his  coadjutor  41  his  invention 
 which  he  put  forth  44 — 53  what  he 
 thought  new  borrowed  from  Pytha- 
 goras 131  his  disciples  thought  that 
 they  might  freely  do  any  thing  43 
 
 Mark  S.  his  testimony  229,  265  joins 
 
 on  his  testimony  to  that  of  the 
 Prophets  229  characteristic  of  his 
 Gospel  236 
 
 Marriage  forbidden  by  Saturninus' 
 sect  71  The  continent  80  Marcion 
 and  Tatian  80  ceases  after  the  Re- 
 surrection 198 
 
 Martyrs  Christ's  Baby  266  those  who 
 dishonour,  Christ  will  not  honour 
 278,  279  plenteous  in  the  Church, 
 rare  elsewhere  408  cf.  74  conquer 
 through  the  Spirit  468 
 
 Mary  Virgin  invention  that  our  Lord 
 was  not  born  of  her  passed  but 
 through  her  231  cf.  262,  451  her 
 haste  checked  at  Cana  of  Galilee 
 269  the  Birth  of  her  foretold  by 
 Isaiah  and  King  David  290,  291  in 
 her  Eve's  work  undone  296,  494 
 
 Matter  origin  of,  known  to  God  179 
 not  inoriginate  lest  God  be  no  Cre- 
 ator 552,  553  pseudo-origin  of  15, 
 16, 115,  182 
 
 Matthew  S.  wrote  in  Htbraw  204 
 characteristic  of  his  Gospel  236 
 
 Menander  of  Samaria  190,  195  dis- 
 ciple of  Simon  Magus  70,  210  his 
 false  baptism  71 
 
 Menander  the  Comic  poet  referred  to 
 145 
 
 Miracles  wrought  by  Gnostics,  of  no 
 kind  sort  191  the  Church  in  S. 
 Irenseus'  time  could  work,  even  to 
 raise  the  dead  191,  195  wrought  in 
 the  Church,  some  working  one  kind 
 some  another  195 
 
 Moses'  Rod  a  type  of  Christ's  conquest 
 292  Moses'  writings  claimed  by  our 
 Lord  as  His  own  words  312  sight 
 of  God  foresignified  our  sight  of 
 God  the  Son  370  and  his  Ethiopian 
 wife  the  Gentiles  374,  375  Moses 
 foretold  the  Lord's  Passion  333, 
 334 
 
 N 
 
 Naaman's  cleansing,  type  of  ours  in 
 
 Holy  Baptism  553 
 JKicolaitanes    from    Nicolas    Deacon 
 
 78  an   offshoot   of  Gnostic  heresy 
 
 230 
 JVumber  the  notable  or  Mark=S*  47, 
 
 49, '55,  162,  163  [see  Sign] 
 Numeration  by  Letters   of  Alphabet 
 
 48,  55,  168,  180,  190  fin. 
 
 OEniPus  comparison  with  478 
 Ogdoad  4,   10,    16,  27,   29,  31,  36, 
 
576 
 
 INDEX. 
 
 48,   51,  55,  58,  59,  00   names   of 
 38  how  g-enerated  38,  39  mother 
 of  thh'ty  56  another  84 
 Oil  Anointing  its  composition  165 
 
 Palamedes    gave    the    Greeks    the 
 
 long  vowels  53 
 Pandora  312  blasphemy  about   130, 
 
 155 
 Papias  a  hearer  of  S.  John  and 
 companion  of  S.  Polycarp  528  com- 
 piled five  books  528  testifies  in 
 vrriting  a  traditional  saying  of  our 
 Lord  528 
 Parables    expounding    of    172,    173, 
 
 180,  181 
 Patriarchs  and  them  of  old  we  may 
 
 not  blame  401 
 Paul  S.  a  type  of  no  iEon  155  caug-ht 
 into  third  Heaven  187  confessed 
 our  Lord  216  uses  transpositions 
 in  his  language  216,  217  recognizes 
 prophets  and  prophetesses  in  the 
 Church  237  delivered  in  preaching 
 the  whole  Counsel  of  God  258 
 
 Pelops  story  of  156 
 
 Penitence  91,  212,  332,  440  restora- 
 tion after  33  practice  of  sometimes 
 open  44  practice  of  227  to  it  God 
 grants  His  Sonship  446  Hell  fol- 
 lows, on  works  of  wickedness  with- 
 out 299,  513  those  who  refuse  443 
 
 Penitent  a,  status  of  43  God  grants 
 lovingkindness  to  300  peace  and 
 friendship  442 
 
 Pennies  the  two  given  in  the  Para- 
 ble of  the  Good  Samaritan  274 
 
 Peter  S.  his  testimonies  238 — 242, 
 245 
 
 Pharaoh  how  God  hardened  his  heart 
 396  thought  the  passage  of  the 
 Red  Sea  no  miracle  but  according 
 to  nature  397 
 
 Pharisees'  sacrifice  compared  to  Cain's 
 359 
 
 Pilate  77  Tiberius  Caesar's  Procura- 
 tor 78 
 
 Pindar  156 
 
 Pius  pope  207,  210,  541 
 
 Plato's  image  used  by  some  heretics 
 77  part  of  their  system  borrowed 
 of  130  his  Cup  of  Oblivion  196 
 cited  306 
 
 Plough  and  sickle  man's  beginning 
 and  consumath)n  417 
 
 Poll/carp  S.  made  Bishop  of  Smyrna 
 y  the  Apostles  208  had  talked  with 
 
 many  who  had  seen  Christ  208  S. 
 Irenjeus  when  voung  had  seen  him 
 208,  540  taught  what  the  Church 
 teaches,  what  he  learned  from  the 
 Apostles  208  sojourned  in  Rome 
 under  Anicetus  208  converted  many 
 Valentinian  and  Marcionite  here- 
 tics 208  told  the  story  of  S.  John 
 and  Cerinthus  208  how  he  owned 
 Marcion  208  his  Epistle  to  the 
 Philippians  208  Papias  a  compan- 
 ion of  528  his  Epistles  alluded  to 
 541  kept  Easter  his  own  way  and 
 did  not  quarrel  541 
 
 Poor  giving  goods  to,  undoes  past 
 covetousness  340   [see  Almsgiving] 
 
 Prai/  we  must  for  repentance  of  those 
 who  entreat  us  ill  192  Prays,  S. 
 Irenaeus  for  the  Heretics  307 
 
 Precepts  later  of  the  Law  for  a  time 
 only  347  sqq.  certain  of  the  N.  T. 
 by  way  of  relaxation  348 
 
 Preparation  day  called  the  Pure  sup- 
 per 504 
 
 Priests'  apparel  under  old  Law  166 
 Priests   good,   we   must   cleave   to 
 
 386  tlieir  Nurse  and  Home  the 
 Church  387  guard  our  Faith,  in- 
 crease ovjr  Love,  explain  the  Bible 
 
 387  Priests  and  Levites,  all  the 
 Lord's  disciples  are  532  Priest  who 
 had  heard  of  those  who  had  seen 
 the  Apostles,  S.  Ireneeus  cites  387 — 
 389,  390 
 
 Principles  three  18 
 
 Prophecy  given  by  God  to  whom  and 
 when  He  will  42  not  understood 
 before  its  fulfilment  384  to  Chris- 
 tians is  Treasm-e  hid  in  a  field  384 
 fulfilled  of  none  other  save  our 
 Master  415,  416 
 
 Prophets  members  of  Christ  409  fore- 
 told that  the  obedient  should  suffer 
 409  saw  different  aspects  of  Christ 
 409—414 
 
 Proverbial  saying  One  need  not  drink 
 the  whole  sea  up  to  know  that  it 
 is  salt  151  cf.  32 
 
 Prunicos  82,  83,  86,  87,  88,  493, 
 534 
 
 Prunica  418 
 
 Ptolemy  2,  38,  101,  160 
 
 Ptolemy  son  of  Lagiis  caused  the 
 LXX  to  be  translated  for  his  Li- 
 brary 288 
 
 Pythagoras  3  his  image  used  by  some 
 of  the  Carpocratians  77 
 
 Pythagorean  notion  of  numbers 
 brought  into  the  Gnostic  system 
 131 
 
INDEX. 
 
 577 
 
 R 
 
 Rachel  type  of  the  Church  377 
 
 Raguel  the  name  of  one  of  their  fan- 
 tasies 82 
 
 Rahab  the  harlot  what  she  gained  by- 
 hiding  the  3  spies  375  what  the 
 scarlet  thread  signified  375 
 
 Redemption  so-called  of  those  in  error 
 43,  64,  m,  67,  93 
 
 Repentance  from  error  hard  yet  not 
 impossible  205  the  Gnostics  invited 
 to  512   [see  Penitence] 
 
 Resurrection  to  doom  of  those  who 
 believe  not  God  in  Truth  68  of  body 
 denied  by  Marcion's  set  79  we  be- 
 lieve 182  true  536,  544,  545,  553 
 and  joyous  559  explained  away  by 
 Gnostics  191  who  deny,  contradict 
 their  salvation  477  of  body  and  soul 
 and  sph'it  to  Life  or  to  Doom  198 
 of  body,  see  Bodies,  of  the  Just, 
 the  Lord's  Kingdom  512  still  to 
 come  523 — 537  to  come  after  Anti- 
 christ 533  the  Lord  gave  token  of 
 in  them  whom  He  raised  on  earth 
 477,  478  and  in  requh'ing  blood 
 [as  not  perishing  but  lasting]  481 
 Elisha's  dead  body  raised,  shall  not 
 the  Lord  raise?  553 
 
 Roman  Empire  security  of  399 
 
 Rome  Church  of  founded  by  S.  Peter 
 and  S.  Paul  206  its  succession  of 
 Bishops  207 
 
 Rule  of  Truth  33,  34,  174,  205,  230, 
 261  we  have  174  it  came  down 
 to  us  from  the  Apostles  207  the 
 Churches  of  Asia  witness  thereto 
 and  S.  Polycarp's  successors  208 
 S.  Polycarp  declared  that  he  had 
 received  it  208 
 
 Sabaoth,  title  of  God  201 
 
 Sabbath,  Law  forbade  not  kindness 
 and  works  of  healing  and  good  on 
 328  circumcision  too  a  kind  of  heal- 
 ing 338  token  of  the  endless  Rest 
 above  349  will  succeed  the  Days  of 
 Anti-Christ  522,  527 
 
 Sacrifices  of  the  old  liaw  ordained 
 not  for  themselves  but  to  educate 
 the  people  in  obedience  and  loyalty 
 352 — 356  sacrifice  by  itself  sancti- 
 fies not  359  the  Church  has  he» 
 own  now  358,  360,  555  Sacrifice  a 
 pure  510 
 
 P 
 
 Sampson  foretypified  S.  John  Baptist 
 550 
 
 Sanctus,  a  Martyr  545 
 
 Sand  ropes  of,  the  Gnostics'  tortuous 
 reasonings  compared  to  115 
 
 Sat  ana  explained  499 
 
 Saturn  58 
 
 Saturninus  of  Antioch  by  Daphne, 
 disciple  of  Menander  71,  178,  190, 
 his  errors  71  his  sect  forbid  mar- 
 riage 71,  80  some  of  them  also  an- 
 imal food  72  the  Continent  offshoot 
 from  him  and  Marcion  80 
 
 Schism  rends  the  church  407  works 
 no  reform  so  great  as  its  own  harm 
 407 
 
 Scripture  Holy  Valentinians  overpass 
 24  deal  rudely  with  29  passages 
 misappUed  25,  26,  27,  28,  29,  55, 
 59—62,  63,  7Q,  315,  316,  320—322 
 false  story  of  Adam  and  Eve  86  of 
 Cain  Abel  and  Seth  87  of  Noe  87  of 
 Abraham  87  of  Moses  87  of  the 
 Prophets  assigned  among  their  false 
 seven  88  of  S.  John  Baptist  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  fangled 
 teachers  99,  186  teaches  us  what  to 
 beheve  of  God  123,  177  teaches 
 One  God  173,  176  Which  rules  over 
 all  179  perfect  174  Wliich  made  all 
 186  uttered  by  God  the  Son  and 
 Holy  Ghost  174,  175,  difficulties  of, 
 some  by  God's  grace  we  solve, 
 others  are  laid  up  with  Him  1 75  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- 
 tinuance of  man  199  and  his  salva- 
 tion 199  set  in  order  after  the 
 Captivity  by  Ezra  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,  403,  418  no- 
 thing  in,  without  its  meaning  401 
 to  be  read  diligently  with  right 
 teachers  403  purposes  of  O.  T.  (in 
 part  to  increase  our  own  faith)  404 
 true  knowledge  of,  in  the  Church 
 408  furnishes  proofs  417  Valentini- 
 ans' thorough  disagreement  one 
 with  another  in  interpreting  421 
 Scripture  Holy  texts  explained 
 Gen.  ii.  16 496 
 
578 
 
 INDEX. 
 
 17     ....      503,504 
 
 iii.  15 497 
 
 xxii.  17 326 
 
 xxvii.  28,  29 527 
 
 xxxviii,  28, 29 383 
 
 Exod.  ix.  12 396 
 
 xu.  35 397 
 
 Lev.  xi.  3      ....      465,  466 
 
 2  Kings  vi.  6 491 
 
 Ps.  xlv.      11 441 
 
 cxxxU.  11      ....      290,  291 
 
 Prov.  i.  20,  21 496 
 
 Isa.  i.  22 337 
 
 ii.  3, 4.    .     .     .      416,417 
 vii.  10—16   .     .     .      290,  291 
 
 viU.  3,  4 266 
 
 xxvii.  6 316 
 
 xxx.  26 530 
 
 xliii.  18—21 413 
 
 Ixi.  1,  2 223 
 
 2     .     .     .     .      156,  157 
 
 Ixv.  25 529 
 
 Dan.  ii.  34      ....      292,511 
 41—45  .     .     .      511,512 
 
 vii 508 
 
 Hos.  i.  2 374 
 
 S.Matt.iii.lO 491 
 
 V.  5      ....       468,  469 
 
 20 341 
 
 vi.  24 218 
 
 vii.  1,  2 398 
 
 ix.  17 413 
 
 xi.  12 434 
 
 27      ....     324—326 
 
 xii.  6 330 
 
 29 219 
 
 xiii.  23 537 
 
 52 330 
 
 XX.  9,  10 429 
 
 xxi.  33—43  .     .     .     422—424 
 xxii.  1—14  .     .     .     426—428 
 
 xxiv.  28 345 
 
 xxvi.  29     ....      526, 538 
 
 S.  Markix.47 392 
 
 S.  Luke  V.  36,  37 419 
 
 vi.  40 523 
 
 ix.  60 467 
 
 X.  19  (Power  of  enemy)  153 
 
 xii.  48 425 
 
 xiii.  9 552 
 
 xiv.  14     ...     .      526, 527 
 
 xviU.  2 509 
 
 S.  Johniv.  37    ....      379,383 
 
 V.  43 509 
 
 Acts  viii.  17 437 
 
 Rom.  xi.  17 470 
 
 xiii.  1 505 
 
 1  Cor.  ii.  6    .     .     .     .     .     .     460 
 
 iii.  3 437 
 
 X.  23 433 
 
 xiii.  13 176 
 
 XV.  10 381 
 
 36  sqq.      .     .      463, 464 
 
 45 474 
 
 49,  50  .     .     .       468  sqq. 
 
 2  Cor.  xii.  9    .     .     .  454,  455,  456 
 
 Eph.  i.  14    .    .    .     .     .     .    464 
 
 iv.  6 492 
 
 Phil.  iii.  20,  21 479 
 
 Rev.  i.  12— 16   ....    373 
 xvii.  12—14    .     .     .     .    511 
 Secundus  36 
 
 Septuagint  translation  of  Scriptm-es 
 origin  of  287 — 289   supported  by 
 SS.  Peter,    John,  Matthew,    Paul 
 289 
 Seven,  the  number  49 
 Shepherd  of  Hennas  cited  364 
 Si^n  the,  i.  e.,  g*  (called  the  Notable 
 
 number  and  the  Mark)  47,  49,  55, 
 162,  163 
 
 Silence  3,  4,  35,  38,  43,  44,  46,  47, 
 49,  50,  52,  53,  101,  118,  119,  120, 
 127,  128,  421 
 
 Simeon  548 
 
 Simon  the  Cyrenian,  Basilides'  lie 
 about  him  73 
 
 Simon  Magus  190,  191,  194,  195, 
 250,  322  his  ill  beginning  68,  his 
 later  blasphemies  69  the  fount  of  all 
 heresies  69,  79,  80,  93, 203  the  fount 
 of  Gnostic  irreligion  114,  406  his 
 slave  Helena  69  denied  good  works 
 70  his  sect  practise  witchcraft  70 
 
 Sin,  origin  of  to  be  left  to  God  179 
 the  Unpardonable  237 
 
 Sin  those  who,  fewer  in  number  than 
 those  who  persevere  179 
 
 Si.v  the  number  48,  49 
 
 Sia;tus  Pope  207,  541 
 
 Solomon  King,  his  praise  fall  blame 
 389 
 
 Soter  Pope  207,  541 
 
 Souls  transmigration  of  taught  by 
 Carpocrates'  sect  75,  76  disproved 
 196—198  Soul  \i\ing  in  the  body 
 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  from  Him  too 
 its  continuance  199,  200  retains  its 
 body,  Scripture  proof  of  198  not 
 Life,  but  participant  of  life  200 
 
 Spirit  of  Christ,  knows  all  179  of 
 .    God,  created  all  188 
 
 Spiritual  the  19,  21,  22,  148,  181, 
 460,  461  they  are  but  spiritual  in 
 
INDEX. 
 
 579 
 
 some  low  sense  183  its  origin  15, 
 182  contrasted  with  the  earthly  149 
 [see  Animal]  we  are  made  through 
 the  Sph-it  464,  467  [see  also  Man] 
 
 S.  Stephen  imitates  his  Master  25 1 
 
 Steslchorus  69 
 
 Stoics,  part  of  Gnostics'  system  iden- 
 tical with  130 
 
 Succession  primitive,  they  who  with 
 draw  from  to  be  suspected  385  in 
 the  Church  408 
 
 Suffering,  use  of  517  proves  us  524 
 
 Tabernacle  of  witness  164  its  can- 
 dlestick 164  its  anointing  oil  165 
 
 Tatian,  renegade  disciple  of  S.  Justin 
 80  denied  Adam's  salvation  80,  302 
 combined  all  heresy,  yet  invented 
 this  302 
 
 Teachers  the  Chm-ch's,  different  in 
 degree,  in  doctrine  the  same  34,  35 
 
 Telesphorus  Pope  and  Martyr  207, 
 541 
 
 Ten  the  number  61,  164,  165 
 
 Thales  quoted  129 
 
 Theodotion  of  Ephesiis  his  mistrans- 
 lation 287 
 
 Tliirty  the  number  61 ,  168  both  too  lit- 
 tle and  too  much  117 — 121  made  up 
 of  eight,  ten,  twelve,  4,  55,  60,  61, 
 167  occurs  in  the  Bible  9 
 
 Thought  origin  of  121  its  progress 
 122 
 
 Titan  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 
 
 Tradition  of  the  Truth  210  to  be  fol- 
 lowed 209  kept  by  Barbarian  na- 
 tions 209 
 
 Trinity  Holy,  man  the  work  of  the 
 whole  310  in  Them  our  growth  and 
 increase  331  His  Work  in  man  367, 
 368  signified  in  the  3  spies  at  Je- 
 richo 375 
 
 Truth  the,  the  same  everywhere  34 
 entrusted  to  childi-en  261  borne 
 witness  to  by  all  323  and  by  its 
 foes  324 
 
 Twelve,  in  the  Bible  9, 10,  25,  61, 165, 
 167 
 
 made  Flesh  31,  262,451  deny  good 
 works  70  anoint  vnth  balsam,  and 
 some  with  oil  and  water  Qo,  66  re- 
 deem (in  their  way)  the  dead  and 
 dying  QQ  their  offshoots  for  number 
 compared  to  the  Lernaean  Hydra  90 
 S.  Irenseus  had  seen  some  of  their 
 writings  90  accused  Catholics  of 
 lingering  below  136  deny  pollution 
 from  bad  deeds  131  teach  that  one 
 ought  to  practise  aU  bad  deeds  192 
 if  refuted,  the  other  Heretics  also 
 refuted  190  slippery  as  serpents  205 
 complain  of  being  termed  heretics 
 261  some  of  them  converted  by  S. 
 Polycarp  at  Rome  208  every  sect 
 deny  the  Incarnation  231  add  Gos- 
 pels 237  their  system  must  be  mas- 
 tered or  cannot  be  refuted  308 
 judged  by  the  true  Christian  405  in- 
 cur God's  manifold  judgments  406 
 their  extreme  disagreement  420, 
 421  deny  Martyrdom,  misinterpre- 
 ting it  408  yet  have  had  some  few 
 Martyrs  408  deny  that  Man  is  made 
 of  clay  486  overthrow  God's  decree 
 512 
 
 Falentinus  2,  35,  38,  80,  91,  99  note, 
 101,  140,  178,  205,  208,  231,  234, 
 242,  259,  260,  322  belonged  to  the 
 times  of  Popes  Hyginus,  Pius,  Ani- 
 cetus  210 
 
 Fictor  Pope,  fragments  of  S.  Irenseus' 
 Letters  to  541,  542,  559 
 
 Fine  fruit  of  when  given  New  526 
 
 W 
 
 Valentinians    151,  250,  261,  322, 
 418,  512  deny  that  the  Word   was 
 
 P 
 
 Wheat  those  who  bear  fruit  to  God 
 517 
 
 JVine  the  good  given  in  the  last  time, 
 by  God  the  Son  233  new  in  new 
 skins  413 
 
 Wisdom,  their  mad  story  about  6,  12, 
 406  other  fantasies  about  85,  87, 
 88,  89,  90,  117  fin.,  119  through  it 
 they  devise  impiety  against  the 
 Very  Wisdom  of  God  139  while  of 
 the  wisdom  of  Valentinus,  which  is 
 of  the  devil,  the  story  may  be  true 
 140  fin.  but  it  is  no  wisdom  143 
 
 Witchcraft  practised  by  Simon  Ma- 
 gus' set  70  by  Basilides'  sect  73 
 by  Carpocrates'  sect  75 
 
 Word  see  God  the  Word 
 
 Word  the  inward  or  unuttered  iu^i- 
 dQeros  120  the  emanative  or  utter- 
 ed irpo(popiK6s  122  the  two  distin- 
 guished 177  its  generation  122,  178 
 
 p2 
 
580 
 
 INDEX. 
 
 Us  uttde  of  sreneratioTi  not  to  be 
 tnBsferred  to  the  Word  of  God, 
 our  eATthhr  things  could 
 to   US  the  Supreme   My- 
 
 126,  12r,  177  slow  becanse 
 the  hnman  tonfrneis  tmeqnal  to  the 
 rapiditv  of  the  unntt«-ed  word  1 77 
 TTorks  rood,  denied  by  Simon  Macros' 
 sect  /"O  Carpocrates'  sect  75.  77 
 God  receires  and  grants  us  in  re- 
 turn His  firood  things  361  bad,  de- 
 nied br  Valentinians  to  do  any  harm 
 to  the  "pa^ect'"  131  this  opinion 
 
 refuted  192,  193  summed  up  by  S. 
 Irensus  193 
 
 X 
 
 Xtsttts  Pope  fue.,  Sixtns]  207,  541 
 
 Zodiac  5S 
 
 Zarah  a  type  of  Faith  in  Undrcum- 
 dsion  383 
 
INDEX  OF  TEXTS. 
 
 GEXESIS 
 
 LI 
 
 17 
 
 .     .    524 
 
 xiT.22 
 
 •    .    320 
 
 XV.  18 
 
 .    .    525 
 
 13—21.    .    .    . 
 
 .    .      CI 
 
 xvL  3 
 
 .  .    a 
 
 xviL  10,  11  ...    . 
 
 .    .    349 
 
 12 
 
 .    .      00 
 
 xix.  24 
 
 .    .    213 
 
 26 
 
 .     .    409 
 
 31.  32  ...     . 
 
 .      .      44)1 
 
 33     ....     . 
 
 .     .     44)1 
 
 35 
 
 .       .       44)1 
 
 xx£L6 
 
 .     .     320 
 
 17 
 
 .     .     220 
 
 xxm.lS 
 
 .     .     525 
 
 xrir.  22 
 
 .     .       61 
 
 55 
 
 .     .       61 
 
 xxT.  23 
 
 .     .    376 
 
 26 
 
 .     .    376 
 
 32     . 
 
 -     .     376 
 
 xxviL2T     . 
 
 .     527 
 
 2J?.  21? 
 
 .     527 
 
 XX3:-  .j2 
 
 .     .     377 
 
 wtu.  3 
 
 .     .     527 
 
 .     .     527 
 
 vrtviil  2>.  29  ...     . 
 
 .     .     3>3 
 
 xiiL3 
 
 .   .     -n 
 
 xlisL  10 1*      -     .     .     , 
 
 .    .    3.33 
 
 18 , 
 
 .    .    226 
 
 EXODUS 
 
 L  13.  U 
 
 ,    .    3:;m 
 
 ilL  r.  s 
 
 ,    .    32*7 
 
 2 ,: - 
 
 3     .    .    !    •    !    1    .'    4-:^ 
 5     ......     .     5<>.j 
 
 16 60 
 
 26 297 
 
 310,  564,  452,  4a  7 
 
 2S 33,5 
 
 2.  1, 2 51J 
 
 5     .......    298 
 
 7 999 
 
 3&i,  455,  463,  485 
 
 8 459 
 
 16 496 
 
 16,  17 502 
 
 17 5>}4 
 
 .547 
 
 25 20*5 
 
 S.1 5-3 
 
 2,3. 5<.'3 
 
 i,5 5-3 
 
 8 4--7 
 
 4>L^ 
 
 9 4^7 
 
 13 3<X> 
 
 14 2^;^ 
 
 15 444 
 
 4^*7 
 1& 4-S7 
 
 54:7 
 
 ^  21    ^.    .    .     .  3'.'V 
 
 IT.  7      .      .      .       •  -'•^'■-  '-^'-"^ 
 
 i.;^.  35^  8 214 
 
 & 21^^  14 2U 
 
 10 4>1  19 397 
 
 tL  15 61  viL  10 292 
 
 ix.5 4S1  viiL  19 292 
 
 6 4-Sl  3:?7 
 
 27 213  X5.35 3:.-: 
 
 xm.  14.  15  524  xiiL  -  1" 
 
582 
 
 INDEX  OF  TEXTS. 
 
 x^i.  18 34 
 
 xvu.  11 381 
 
 404 
 
 16 266 
 
 xxiv.  4 61 
 
 XXV.  10 164 
 
 23 164 
 
 87 496 
 
 40 346 
 
 xxvi.  1 164 
 
 7 164 
 
 16 164 
 
 xxviii.  5 166 
 
 XXX.  23,  24 165 
 
 34 165 
 
 xxxi.  13 349 
 
 xxxiii.  2,  3 347 
 
 20 62 
 
 366,  370,  373 
 
 21—23 370 
 
 xxxiv.  6,7 370 
 
 11 370 
 
 xxxvi.  8 61 
 
 21 61 
 
 21,  23 61 
 
 xxxviii.  9 60 
 
 18 60 
 
 xxxix.  10 60 
 
 61 
 
 25 61 
 
 LEVITICUS 
 
 xi.  3 
 
 465 
 
 NUMBERS 
 
 xii.  10,  14 375 
 
 XV.  32 329 
 
 xvi.  15 386 
 
 xxii.  12 549 
 
 22 549 
 
 23 549 
 
 xxiii.  19 549 
 
 xxlv.  17 222 
 
 23 547 
 
 xxvii.  18 548 
 
 xxxi.  3 550 
 
 XXXV.  28 328 
 
 DBUTERONOMY 
 
 iv.  14 351 
 
 19    .......  216 
 
 ▼.2,3 350 
 
 8 216 
 
 23 346 
 
 351 
 
 24 367 
 
 vi.  4 312 
 
 501 
 
 5 501 
 
 13 501 
 
 14 214 
 
 viU.  3 350 
 
 X.  12 351 
 
 16 349 
 
 xvi.  5,  6 333 
 
 16 357 
 
 xviii.  1 329 
 
 2 329 
 
 XXVU.18 211 
 
 xxviii.  16 334 
 
 66 493 
 
 xxx.  19,  20 351 
 
 xxxii.  1 311 
 
 4 281 
 
 6 334 
 
 402 
 
 8 247 
 
 9 247 
 
 xxxiiL9 329 
 
 JOSHUA 
 
 ii.  18^ 375 
 
 iv.  9 61 
 
 20 61 
 
 V.  11 549 
 
 12 549 
 
 X.  17 166 
 
 JUDGES 
 
 vi.27 648 
 
 39 273 
 
 xiv.  6  ..,.••    .  656 
 
 XV.  8 556 
 
 15 556 
 
 xvL26 550 
 
 1  SAMUEL 
 
 ix.  22 61 
 
 xii.  2,  3 386 
 
 4 386 
 
 5 387 
 
 XV.  22 352 
 
 xvii.  12,  14 60 
 
 2  SAMUEL 
 
 xi.  27 388 
 
 xii.    1—7 388 
 
 13 388 
 
INDEX  OF  TEXTS. 
 
 583 
 
 1  KINGS 
 
 iv.32 389 
 
 viii.27 389 
 
 xi.  1 389 
 
 4 389 
 
 6 389 
 
 9              389 
 
 31     ; 61 
 
 xviii.  21 215 
 
 24 215 
 
 31 61 
 
 36 215 
 
 232 
 
 xix.  11,12 371 
 
 2  KINGS 
 
 y  J4              553 
 
 ^.6    *. 491 
 
 550 
 
 xiii.  21 553 
 
 JOB 
 
 xxxviii.  10    . 
 
 .    201 
 .    175 
 
 PSALMS 
 
 i.2 
 
 a.  8 
 
 iii.5 
 
 466 
 213 
 377 
 402 
 412 
 336 
 50 
 62 
 
 viii.  1 
 
 2 
 
 xiv.2,3.    .     .    .    .    . 
 
 xviii.  44 ^^ 
 
 xix  1 5" 
 
 ....  412 
 
 ....  199 
 
 411 
 
 411 
 
 6 
 
 xxi.  4 
 
 xxii.  15 
 
 18 
 
 30    .  . 
 
 xxiv.  1     .  • 
 
 7    .  . 
 
 xxxii.  1,  2.  . 
 
 xxxiii.  6     .  . 
 
 9     .     , 
 
 xxxiv.  12—14 
 
 13,14 
 
 16     . 
 
 XXXV.  9     . 
 
 xl.  6     . 
 
 xlv.  2    . 
 
 463 
 428 
 412 
 490 
 67 
 219 
 444 
 355 
 423 
 393 
 336 
 352 
 410 
 
 3,4 410 
 
 6,7 213 
 
 7 410 
 
 11 441 
 
 16 296 
 
 319 
 
 xlriii.  2 316 
 
 xlix.  20 318 
 
 445,  465 
 
 1.1 213 
 
 2,3 494 
 
 3 213 
 
 3,4 494 
 
 9—13 353 
 
 14,  15 353 
 
 li.  12 272 
 
 16,  17 352 
 
 17 353 
 
 lviii.3 224 
 
 3,4 445 
 
 Ixviii.  6 33 
 
 9 273 
 
 18 153 
 
 Ixix.  21 411 
 
 26 295 
 
 bcxiv.  12     .......  406 
 
 Ixxvi.  1 411 
 
 1,  2 222 
 
 Ixxviii.  5 ^^^ 
 
 5-7 265 
 
 Ixxx.  1 235 
 
 Ixxxii.  1 213 
 
 6 .  214 
 
 439 
 
 6,7 281 
 
 '7 439 
 
 Ixxxv.  11 210 
 
 Ixxxvi.  13 523 
 
 xci.l3 301 
 
 xcv.4-7 227 
 
 xcvi.  !....••  330 
 
 5 214 
 
 382 
 
 xcvm.2 226 
 
 xcix.  1 412 
 
 cii.  25—28 315 
 
 ^^^30''  :  ;  :  :  : :  If^ 
 
 213,  229 
 
 cxi.  10 229 
 
 CXV.3 220 
 
 -x!-|i foJ 
 
 ""^1  :::;:::  227 
 
 cxxi.^  311 
 
 cxxx.  4 544 
 
 — -W' :  ii 
 
 ■     '     ■     ■  290 
 
584 
 
 INDEX  OF  TEXTS. 
 
 cxlviii.  5 99 
 
 219 
 5,6 199 
 
 PROVERBS 
 
 i.  20,  21 496 
 
 m.  19,  20 365 
 
 V.22         223 
 
 556 
 
 viu.  15,  16 504 
 
 22—25 365 
 
 27     .......  365 
 
 29—31 365 
 
 xix.  17 361 
 
 xxi.  1 504 
 
 ISAIAH 
 
 i.  2 311 
 
 445 
 
 3 62 
 
 8 317 
 
 10 445 
 
 11 353 
 
 15 360 
 
 16 446 
 
 16—18 353 
 
 423 
 
 22 337 
 
 23 314 
 
 ii.  3,4 416 
 
 17 412 
 
 iv.  4 377 
 
 V.  6 273 
 
 12 157 
 
 312 
 
 vi.  5 369 
 
 11,  12 531 
 
 12 533 
 
 yii.  10—16       290 
 
 15 276 
 
 vlii.  3 266 
 
 410 
 
 4 266 
 
 ix.  1 548 
 
 6 265 
 
 410 
 
 xi.  1—4 222 
 
 2 272 
 
 273 
 
 4 405 
 
 6—9 528 
 
 xii.  2 226 
 
 xiii.  9 533 
 
 XXV.  8 473 
 
 9 331 
 
 xxvi.  10 533 
 
 19 411 
 
 484,  529 
 
 xxvii.  6 316 
 
 xxviii.  16 292 
 
 xxix.  13 339 
 
 XXX.  1 359 
 
 25,26 530 
 
 xxxi.  9 532 
 
 xxxu.  1 532 
 
 xxxiii.  20 286 
 
 XXXV.  3 411 
 
 3,4 286 
 
 5 411 
 
 6 411 
 
 xl.  12 362 
 
 15 518 
 
 17 518 
 
 22 183 
 
 xli.  4 318 
 
 xlU.  1—3 234 
 
 4 234 
 
 5 311 
 
 474 
 
 10,12 330 
 
 xliii.  5—7 345 
 
 10 214 
 
 10,  11 318 
 
 18—21        413 
 
 23,24 355 
 
 xliv.  9,  10 214 
 
 xlv.  7 442 
 
 443 
 
 xlvi.  9 17 
 
 xlviii.  22 57 
 
 xlix.  16 634 
 
 1.  6 411 
 
 8 412 
 
 9 412 
 
 U.  6 315 
 
 liii.  4 411 
 
 7 246 
 
 404,411 
 
 8 178 
 
 246,  282 
 
 Uv.  1 35 
 
 11—14 532 
 
 Iv.  8 123 
 
 Ivii.  1 417 
 
 16 •    .  474 
 
 Ivill.  6—9 355 
 
 14 530 
 
 Ix.  17 387 
 
 Ixi.  1 272 
 
 277 
 
 1,2 223 
 
 2 156 
 
 bail.  9 286 
 
 Ixv.  1 214 
 
 2 411 
 
 17,  18 535 
 
 18—22 532 
 
 21 533 
 
 22 485 
 
INDEX  OF  TEXTS. 
 
 585 
 
 25 529 
 
 Ixvi.  1 313 
 
 2    • 355 
 
 3 359 
 
 13,  U 484 
 
 22 537 
 
 24 193 
 
 JEREMIAH 
 
 i.  5 
 
 .    486 
 
 ii.  13 
 
 .    303 
 
 19 
 
 .    435 
 
 iv.22 
 
 .    314 
 
 V.  8 
 
 .    445 
 
 465 
 
 vi.  17,  18 424 
 
 20 354 
 
 vii.  2,  3,  4 354 
 
 3 423 
 
 21—24 354 
 
 25—27 427 
 
 28 427 
 
 29,30 423 
 
 Tui.  16 520  I 
 
 ix.  2 383 
 
 24 354 
 
 X.  11 214 
 
 xi.  15 355 
 
 XV.  9 412 
 
 xvii.  9 276 
 
 282,  410 
 
 xxii.  17 359 
 
 24,25 292 
 
 28—30 292 
 
 xxiii.  7,  8 530 
 
 20 384 
 
 23,24 363 
 
 29 491 
 
 xxxi.  10—14 531 
 
 11 219 
 
 26 402 
 
 31 413 
 
 31,32 330 
 
 XXXV.  15 426 
 
 xxxvi.  30,31 293 
 
 ???........  286 
 
 378,  404,  411,  522 
 
 LAMENTATIONS 
 iv.  20 226 
 
 EZECHIEL 
 
 i.  28 372 
 
 XX.  12 349 
 
 24,  25 347 
 
 xxviii.  25,  26 529 
 
 xxxvi.  26 413 
 
 xxxvU.  1—10 484 
 
 12—14 484 
 
 529 
 
 DANIEL 
 
 ii.  33,  34 511 
 
 34 292 
 
 35     ........  372 
 
 41,42 511 
 
 42,43 511 
 
 44,45 511 
 
 45 372 
 
 m.  19 459 
 
 24 459 
 
 25 372 
 
 459 
 
 27 459 
 
 vu.  7 508 
 
 8 508 
 
 10 110 
 
 14 372 
 
 20—22 508 
 
 23—25 508 
 
 27 531 
 
 viii.  11,  12 509 
 
 23—25 509 
 
 ix.  27 510 
 
 xii.  3 385 
 
 4 384 
 
 7 384 
 
 9,  10 62 
 
 13 631 
 
 HOSEA 
 
 i.2 374 
 
 iv.  1 •    .  62 
 
 vi.  6 356 
 
 ix.  10 563 
 
 xii.  10 251 
 
 368 
 
 JOEL 
 
 ii.29 
 
 272 
 
 AMOS 
 
 viu.  9,  10 
 
 287,  411 
 .     .    411 
 
 JONAH 
 
 i.  9 
 
586 
 
 INDEX  OF  TEXTS. 
 
 ii.  2 284 
 
 10 459 
 
 iii.  8,  9 284 
 
 MICAH 
 vii.  19 286 
 
 HABAKKUK 
 
 iii.  2 269 
 
 3 287 
 
 411 
 5 28; 
 
 ZECHARIAH 
 
 vii.  9,  10 355 
 
 423 
 
 viii.  16,  17 355 
 
 17 423 
 
 ix.  9 404 
 
 411 
 xii.  10 409 
 
 MALACHI 
 
 i.  2,3 376 
 
 10,11 356 
 
 11 357 
 
 554 
 
 ii.  10 364 
 
 iv.  1 317 
 
 405,  410 
 
 BARUCH 
 
 iii.  37 366 
 
 iv.  36— V.9    .....    533 
 
 HISTORY  OF  SUSANNAH 
 
 42 376 
 
 62,  53 386 
 
 55 306 
 
 56 386 
 
 BEL  AND  DRAGON 
 
 4 .319 
 
 5 319 
 
 25 319 
 
 8.  MATTHEW 
 
 tl 
 
 236 
 
 263 
 
 18 236 
 
 263,  289 
 
 20 221 
 
 20,21 379 
 
 20—23 263 
 
 22,  23 290 
 
 379 
 
 23 221 
 
 ii.  2 222 
 
 15 221 
 
 iii.  3 221 
 
 7—9 221 
 
 9 325 
 
 441,  525 
 
 10 425 
 
 491,551 
 
 12 405 
 
 410 
 
 16,  17 222 
 
 iv.  3 323 
 
 498 
 
 4 498 
 
 5 498 
 
 6 498 
 
 7 499 
 
 501 
 
 8 499 
 
 9 499 
 
 502 
 
 10 499 
 
 22 320 
 
 V.  5 294 
 
 468,  526 
 
 8 331 
 
 366 
 
 10 408 
 
 12 409 
 
 13 402 
 
 13,14 18 
 
 14 326 
 
 16 432 
 
 17,18 414 
 
 18 9 
 
 20 341 
 
 21 342 
 
 21,22 341 
 
 22 192 
 
 352,  422 
 
 23,24 357 
 
 27 342 
 
 27,28 341 
 
 28 352 
 
 33 341 
 
 34 341 
 
 34,35 313 
 
 35 426 
 
 37 341 
 
 39 279 
 
 416 
 41 342 
 
INDEX  OF  TEXTS. 
 
 687 
 
 45 157 
 
 306,342,429,453,514 
 
 vi.  3 400 
 
 9 113 
 
 24 218 
 
 vii.  1,2 399 
 
 5 399 
 
 7 144 
 
 183 
 
 15 2 
 
 270,  348 
 
 19 329 
 
 24 174 
 
 via.  9 23 
 
 11 327 
 
 522 
 11,12  .  .  .  .  .  .  430 
 
 13 433 
 
 Ix.  2 489 
 
 6 490 
 
 8 489 
 
 17 413 
 
 29 433 
 
 X.  6  .  r 255 
 
 314,  381 
 
 8 13 
 
 195 
 10  .......  329 
 
 15 394 
 
 18 278 
 
 20 272 
 
 24 34 
 
 26 2 
 
 28 278 
 
 29 171 
 
 502 
 
 30 171 
 
 34 11 
 
 35 513 
 
 xi.9 224 
 
 232 
 
 11 224 
 
 12  . 434 
 
 19 402 
 
 23,24 424 
 
 25 312 
 
 25—27 63 
 
 27 106 
 
 132,  189,  320,  364 
 
 28,29 63 
 
 xii.  5 329 
 
 532 
 
 Q 330 
 
 7 356 
 
 20 371 
 
 25 511 
 
 29 219 
 
 280,  297,  407,  500 
 
 36 147 
 
 352 
 40 523 
 
 41,42 292 
 
 42 389 
 
 43 57 
 
 45 57 
 
 xiii.lO 396 
 
 14 396 
 
 15 396 
 
 16 396 
 
 17 334 
 
 378 
 
 23 537 
 
 25 443 
 
 470 
 
 30 513 
 
 33 26 
 
 38 384 
 
 444,  527 
 
 40—13 443 
 
 43 193 
 
 44 384 
 
 52 329 
 
 385 
 
 XV.  3 337 
 
 3,4 332 
 
 6 332 
 
 14 147 
 
 17 547 
 
 xvi.  6 445 
 
 13 277 
 
 16 277 
 
 292 
 
 17 255 
 
 277 
 
 21 277 
 
 24,  25 277 
 
 25 278 
 
 xvii.  1 48 
 
 3 371 
 
 27 505 
 
 xviii.  10 45 
 
 12 475 
 
 xix.  7 347 
 
 8 347 
 
 16sqq 26 
 
 16    63 
 
 17 63 
 
 340 
 
 18,19 340 
 
 21 340 
 
 342 
 
 29 526 
 
 XX.  1  sqq 9 
 
 429 
 
 16 296 
 
 348,  392 
 
 18,  19 564 
 
 21 564 
 
 22 64 
 
 xxi.  9 336 
 
 13 314 
 
 16 336 
 
INDEX  OF  TEXTS. 
 
 19     ...    . 
 
 ...     425 
 
 23     ...     . 
 
 ...       63 
 
 28  sqq  .     .     . 
 31     ...     . 
 33—43.     .     . 
 xxu.  2,  3    .     .     . 
 4—14.     .     . 
 21 
 
 ...    429 
 ...    375 
 ...    421 
 ...    425 
 ...    426 
 ...    218 
 
 29     ...     . 
 
 ...    318 
 
 31,32   .     .     . 
 32 
 
 ...    318 
 ...     189 
 
 37,39   .     .     . 
 40    ...     . 
 
 ...    338 
 ...    338 
 
 xxiU.  2—4    .    .     . 
 
 3     .    .     .     . 
 
 9    .     .    .    . 
 
 24    ...     . 
 
 26     ...     . 
 
 ...    339 
 ...    341 
 ...    310 
 ...    407 
 ...    359 
 
 27,28   .    .    . 
 28    ...     . 
 
 ...    358 
 ...    337 
 
 34     ...     . 
 
 35,36   .    .    . 
 
 37,38   .    .    . 
 
 xxiv.  15     ...     . 
 
 ...    278 
 330 
 ...    481 
 ...    434 
 .     .    .    510 
 
 15—17  .    .    . 
 
 ...    508 
 
 21     ...     . 
 
 28    ...     . 
 42    ...     . 
 
 ...     412 
 
 508,518 
 
 ...     345 
 
 ...    424 
 
 XXV.  21     ...    . 
 
 470 
 ...    335 
 
 27    ...    . 
 32    ...     . 
 
 ...    390 
 ...     443 
 
 34     ...     . 
 
 .     .     .     394 
 
 34—36      .    . 
 35     .... 
 
 443,513 
 ...    361 
 .     .     .    400 
 
 36     ...     . 
 
 .     .     .     400 
 
 41     ...     . 
 
 ...     110 
 
 179,  193,  299,  394,  410, 
 xxvi.  24  ...    . 
 
 442,443,513 
 ...     154 
 
 27-29     .     . 
 29  .    .     .    . 
 
 394 
 ...    526 
 
 ...     538 
 
 38  .    .     .    . 
 
 ...      25 
 
 39  ...    . 
 
 41  ...     . 
 
 xxvii.  32  .... 
 
 295 
 ...      25 
 ...    467 
 ...      73 
 
 45  ...    . 
 
 ...      49 
 
 46  ...    . 
 
 52, 53      .    . 
 
 zxviii.  19  ...    . 
 
 ...       25 
 ...    551 
 .     .     .    272 
 
 S.  MARK 
 i.1,2    .    .    . 
 1—3  .     .     . 
 
 .     .     .     236 
 
 265 
 
 .     .     .     229 
 
 24 323 
 
 iv.  28 360 
 
 38,39 662 
 
 vii.  9 339 
 
 ix.  23 433 
 
 X.  21 11 
 
 xiii.  31 535 
 
 32 178 
 
 xvi.  19 229 
 
 S.  LUKE 
 
 i.  2 258 
 
 309 
 
 6 223 
 
 8,9 223 
 
 15 224 
 
 16,  17 224 
 
 17 229 
 
 232 
 
 26 224 
 
 30 224 
 
 32      .......      265 
 
 32,  33 224 
 
 35 289 
 
 451 
 
 38 295 
 
 42 291 
 
 46,47 225 
 
 325 
 
 54,55 225 
 
 68—75 225 
 
 71 366 
 
 74,75 366 
 
 76,77 226 
 
 78 225 
 
 489 
 
 79 225 
 
 ii.  9 227 
 
 10 325 
 
 11 227 
 
 13,  14 227 
 
 20 228 
 
 22—24 228 
 
 28,  29 27 
 
 28—32 "228 
 
 265 
 
 29—32 325 
 
 34 513 
 
 36 27 
 
 228 
 
 38 228 
 
 42 9 
 
 49 63 
 
 m.  5,  6 221 
 
 11       400 
 
 16,  17 317 
 
 17 11 
 
 23 160 
 
 iv.  6       499 
 
INDEX  OF  TEXTS. 
 
 589 
 
 502,  504 
 
 18 380 
 
 21       380 
 
 30 562 
 
 V.  31, 32 212 
 
 36 419 
 
 37 419 
 
 vi.  3,  4 328 
 
 13 9 
 
 24 258 
 
 25 258 
 
 26 258 
 
 27 279 
 
 29 342 
 
 30 342 
 
 31 342 
 
 40 523 
 
 46 432 
 
 466 
 
 VM.  14,  15 477 
 
 35 27 
 
 47 285 
 
 viu.  10 396 
 
 41 25 
 
 51 166 
 
 ix.  22 267 
 
 58 25 
 
 60 26 
 
 467 
 
 61,  62 25 
 
 X.  1 155 
 
 16 204 
 
 18 273 
 
 19 153 
 
 506 
 
 22 106 
 
 34,35 274 
 
 xi.    4 489 
 
 xu.  20 259 
 
 35,36 424 
 
 35—37 432 
 
 37,38 530 
 
 42,43 387 
 
 45,  46 386 
 
 432 
 
 47 432 
 
 48 390 
 
 425 
 
 50 64 
 
 58,59 76 
 
 xiii.  7 430 
 
 15,  16 327 
 
 16       162 
 
 19 551 
 
 28 327 
 
 32 445 
 
 34,35 430 
 
 xiv.  12—14 526 
 
 24 441 
 
 27       11 
 
 XV.  4 26 
 
 283 
 
 5 486 
 
 8 26 
 
 55 
 
 11  sqq 429 
 
 22,23 345 
 
 xvi.  9 400 
 
 12  ......  200 
 
 16       316 
 
 19 312 
 
 19  sqq 198 
 
 31 312 
 
 xvii.  5 259 
 
 26—30 424 
 
 34,  35 513 
 
 xviii.  2 509 
 
 3 509 
 
 7,  8 393 
 
 8 409 
 
 10  sqq 429 
 
 27 116 
 
 367,  459 
 
 xix.  5 26 
 
 8 340 
 
 42 63 
 
 XX.  36 319 
 
 38 318 
 
 xxi.  4 358 
 
 33 315 
 
 34 432 
 
 34,35 424 
 
 xxiii.  34 279 
 
 54 48 
 
 xxiv.  25, 26 266 
 
 26 385 
 
 35 259 
 
 44—47 266 
 
 47 385 
 
 S.  JOHN 
 
 i.  1 235 
 
 1,2 27 
 
 1—3 493 
 
 1—5 230 
 
 3 28 
 
 67,  99,  219,  235,  293,  403 
 
 4 28 
 
 6—8 232 
 
 10,  11 231 
 
 10—12 493 
 
 13 264 
 
 282,  452 
 
 14 29 
 
 226,231,270,365,  493 
 
 16 226 
 
 18 233 
 
 368,  372 
 
 29,30 226 
 
 47 234 
 
590 
 
 INDEX  OF  TEXTS. 
 
 49 234 
 
 50 331 
 
 ii.  4 269 
 
 19 462 
 
 21 462 
 
 23 158 
 
 25 223 
 
 iii.  18 514 
 
 19—21 514 
 
 36 433 
 
 iv.  6 295 
 
 14 273 
 
 425,  561 
 
 23 555 
 
 35—38 379 
 
 37 383 
 
 41,  42 314 
 
 50 158 
 
 V.  5 ]  62 
 
 8 158 
 
 14 428 
 
 485 
 
 28,29 478 
 
 39,40 333 
 
 43 509 
 
 46 333 
 
 46,47 312 
 
 vi.  1  sqq 158 
 
 vii.  30 269 
 
 viil.  34 218 
 
 36 281 
 
 44 502 
 
 504 
 
 56 160 
 
 319,  325 
 
 57       ......  160 
 
 58 343 
 
 ix.  3 485 
 
 7 486 
 
 X.  8 209 
 
 xi.25 319 
 
 43 477 
 
 44 477 
 
 54 158 
 
 xii.  1 158 
 
 27 25 
 
 xiv.  2 283 
 
 537 
 
 G,7 326 
 
 7 255 
 
 9,10 255 
 
 10 492 
 
 28 180 
 
 XV.  15 343 
 
 16 344 
 
 xvli.  5       344 
 
 12 154 
 
 24 344 
 
 xix.  11 359 
 
 14 49 
 
 15       376 
 
 34 405 
 
 XX.  17 523 
 
 19 562 
 
 22 562 
 
 31 267 
 
 ACTS 
 
 i.7 297 
 
 16,  17 238 
 
 20 238 
 
 il.  15,  16,  17    ...     .  238 
 
 22—27 238 
 
 29 239 
 
 30-36 239 
 
 37,38 239 
 
 iii.  2 240 
 
 6 240 
 
 7,  8 240 
 
 12—26 240 
 
 21 45 
 
 cf.  21 555 
 
 iv.  2 241 
 
 8—12       .....  241 
 
 22 241 
 
 24—28 242 
 
 31 242 
 
 34 242 
 
 V.  30—32 243 
 
 42 243 
 
 vii.  2 248 
 
 3 248 
 
 4—8 248 
 
 38—43 347 
 
 56 251 
 
 60 251 
 
 viu.  9—11 68 
 
 17 437 
 
 20,21 68 
 
 23 68 
 
 32,33 380 
 
 37 246 
 
 39 380 
 
 ix.  15,  16 260 
 
 20 246 
 
 X.  2, 3 244 
 
 4,5 244 
 
 15 244 
 
 28,  29 253 
 
 34,35 244 
 
 37—43 245 
 
 47 253 
 
 xi.  26 252 
 
 xiv.  15 33 
 
 15—17 248 
 
 XV.  7—11 252 
 
 13—20 252 
 
 23—29 252 
 
 xvi.  8 256 
 
 9 256 
 
INDEX  OF  TEXTS. 
 
 591 
 
 10,  11 256 
 
 13 256 
 
 xvu.  24 ^1 
 
 24-31 247 
 
 XX.  6 256 
 
 16 257 
 
 25—28 257 
 
 27 258 
 
 29,30 257 
 
 xxu.  7,  8 260 
 
 ROMANS 
 
 i.  1—4 
 3,4 
 
 17  . 
 
 18  . 
 25     . 
 
 ii.  4,  5 
 
 10    . 
 iii.  8     . 
 
 21     . 
 
 23     . 
 
 30    . 
 
 11 
 
 12 
 
 V.  6 
 
 8- 
 
 14 
 
 17 
 19 
 
 20 
 
 vi.  3, 
 
 9 
 
 12,13 
 vU.  18     . 
 
 24  . 
 
 25  . 
 
 viii.  3     . 
 
 ....  264 
 ....  294 
 ....  415 
 ....  393 
 ....  114 
 404 
 ....  396 
 ....  431 
 ....  431 
 ....  75 
 ....  415 
 ....  390 
 ....  225 
 378,  501 
 
 iv.3 319 
 
 327 
 
 382 
 
 '. 382 
 
 271 
 
 -10 271 
 
 280 
 
 295 
 .......     270 
 
 281 
 
 293 
 
 302 
 
 4 270 
 
 271 
 
 390 
 ....  483 
 ....  286 
 ....  286 
 ....  286 
 ....  285 
 314 
 
 9 464 
 
 471 
 
 10,11 471 
 
 ....    271 
 462,  463 
 
 13 471 
 
 13,14 471 
 
 15 214 
 
 331,  464 
 
 19-21 524 
 
 21 538 
 
 34 271 
 
 11 
 
 36 157 
 
 349 
 
 ix.5 264 
 
 10 376 
 
 11,  12 376 
 
 25 35 
 
 220 
 
 25,  26 374 
 
 X.  3,4 339 
 
 6  7 275 
 
 8  ....  554 
 
 9  *    ; 276 
 
 15 254 
 
 xi.l6 26 
 
 17 374 
 
 391,  469 
 
 21 391 
 
 26 314 
 
 32 34 
 
 285 
 
 33 35 
 
 34 449 
 
 ..36 ,11 
 
 16  *. 501 
 
 xiii.  1 504 
 
 1—6 428 
 
 4  505 
 
 Q  505 
 
 10  *. 338 
 
 13  ........  433 
 
 xiv.9 276 
 
 15 276 
 
 1  CORINTHIANS 
 
 i.l8 11 
 
 23 276 
 
 26 150 
 
 28 150 
 
 29 284 
 
 U.2 m 
 
 6 27 
 
 205,  460 
 
 ;    553 
 
 9      538 
 
 10  : 179 
 
 14 26 
 
 553 
 
 15 26 
 
 404,  414 
 
 m.  2 437 
 
 3 437 
 
 6      383 
 
 16,17 462 
 
 17 329 
 
 462 
 
 V  6    393 
 
 '  H 558 
 
592 
 
 INDEX  OF  TEXTS. 
 
 11 392 
 
 vi.  9,  10 392 
 
 9—11       .    .     •         .472 
 
 11 392 
 
 433 
 
 13,  14 462 
 
 15 462 
 
 19 556 
 
 20 479 
 
 vii.5 348 
 
 6 348 
 
 12 348 
 
 14 374 
 
 25 348 
 
 31 180 
 
 315,  535 
 
 Yui.  1 170 
 
 4—6 216 
 
 11 276 
 
 ix.  24—27 435 
 
 X.  1—12 391 
 
 4 346 
 
 561 
 
 6 427 
 
 6 346 
 
 16 276 
 
 23 433 
 
 xi.  4, 5 237 
 
 10 25 
 
 xii.  4,  5,  6 179 
 
 4—7 368 
 
 28 233 
 
 303,  387 
 
 xiii.  9 179 
 
 331,  464 
 
 10 331 
 
 12 331 
 
 464 
 
 13 176 
 
 338 
 
 XV.  3, 4 276 
 
 8 25 
 
 10 381 
 
 11 255 
 
 12 276 
 
 13—21 480 
 
 21 276 
 
 22 302 
 
 452,  475 
 
 25,26 537 
 
 26 301 
 
 27,28 537 
 
 32 480 
 
 36 463 
 
 41 139 
 
 42 463 
 
 43 463 
 
 44 464 
 
 45 474 
 
 46 474 
 
 48 26 
 
 468 
 
 49 468 
 
 49,50 473 
 
 50 89 
 
 467,  478 
 
 52 478 
 
 53 439 
 
 471,481 
 
 53—55 478 
 
 54 35 
 
 54,55 301 
 
 2  CORINTHIANS 
 
 il.  15,  16 395 
 
 17 387 
 
 iii.  3 480 
 
 iv.  4 216 
 
 396 
 
 10,11 479 
 
 11 .  481 
 
 V.  4 150 
 
 427 
 
 4,5 479 
 
 vii.  2 387 
 
 xu.  2 187 
 
 3 187 
 
 4 187 
 
 459 
 
 7—9 454 
 
 9 283 
 
 xiii.  4 562 
 
 GALATIANS 
 
 i.  1  ..'....  255 
 
 15 486 
 
 16 486 
 
 15,  16 476 
 
 ii.  1, 2 255 
 
 5 255 
 
 8 254 
 
 12 254 
 
 iii.  5—9 375 
 
 6—9 525 
 
 13 276 
 
 16 525 
 
 19 217 
 
 497 
 
 24 314 
 
 29 326 
 
 iv.  4 269 
 
 294,  497 
 
 4,5   264 
 
 5 280 
 
 282 
 
 8 114 
 
 8,9 215 
 
 26 534 
 
INDEX  OF  TEXTS. 
 
 693 
 
 27 35 
 
 28 525 
 
 V.  19—21 472 
 
 22,23 472 
 
 vl.  14 11 
 
 EPHESIANS 
 
 i.7 
 10 
 
 13, 
 21 
 
 14 
 
 ....     483 
 
 ....       10 
 
 33,  268,  293,  497 
 
 ....     464 
 
 .2 
 
 7 
 13 
 
 15 
 17 
 
 20 
 L3 
 
 6 
 
 21 
 
 iv.  5, 
 
 6 
 
 8 
 9 
 
 10 
 
 16 
 
 25 
 
 29 
 
 V.  4 
 
 6, 
 
 8 
 
 13 
 
 30 
 
 32 
 
 vi.  12 
 
 ...     363 
 
 382 
 
 ...     506 
 
 ...    318 
 
 ...     276 
 
 483 
 
 ...     483 
 
 ...     212 
 
 ...     382 
 
 ...     246 
 
 254 
 
 ...       35 
 
 ...         9 
 
 ...     403 
 
 99 
 
 364,' 491,  493 
 ...  153 
 ...     283 
 
 378,  523,  562 
 ...  291 
 ...  403 
 ...  433 
 ...  433 
 ...  433 
 ...  392 
 ...  433 
 ...  28 
 ...  453 
 ...  27 
 ...       33 
 
 PHILIPPIANS 
 
 i.  22 
 
 ii.  8 
 
 382, 
 
 iii.  10,  11 
 12  . 
 20,  21 
 
 iv.  17  . 
 18     . 
 
 COLOSSIANS 
 
 i.  14 
 16 
 
 475 
 247 
 
 489 
 33 
 319 
 326 
 480 
 331 
 479 
 329 
 360 
 
 453 
 14 
 
 Q  q 
 
 18 159 
 
 21,22 482 
 
 u.  9 10 
 
 11 349 
 
 14 490 
 
 554 
 
 16 555 
 
 18 554 
 
 19 283 
 
 403,  483 
 
 ill.  2 10 
 
 5 475 
 
 9 475 
 
 10 476 
 
 iv.  14 257 
 
 1   THESSALONIANS 
 
 V.  3 
 23 
 
 520 
 461 
 
 2  THESSALONIANS 
 
 i.  6—8 409 
 
 6—10 393 
 
 7 412 
 
 9,  10 410 
 
 u.3,4 507 
 
 4 215 
 
 8,9 217 
 
 8—12 509 
 
 10—12 515 
 
 11,  12 396 
 
 1    TIMOTHY 
 
 i.4 1 
 
 554 
 
 9 350 
 
 ii.  4 137 
 
 iii.  16 548 
 
 iv.  2 44 
 
 vi.  4 249 
 
 4,5 554 
 
 20 70 
 
 132 
 
 2  TIMOTHY 
 
 iii.  10 
 
 iv.  10, 
 
 21 
 
 TITUS 
 
 .   554 
 .   257 
 .   207 
 
 iii.  11, 
 
 10   .   .   .   . 
 
 56 
 
 208 
 
594 
 
 INDEX  OF  TEXTS. 
 
 HEBREWS 
 
 i.3 
 
 xi.2 
 
 5 
 
 xiii.  15 
 
 S.  JAMES 
 
 u.  23 
 
 1  S.  PETER 
 
 12 
 ii.  16 
 
 23 
 iii.20 
 
 2  S.  PETER 
 
 iii.8 
 
 1  S.  JOHN 
 
 2  S.  JOHN 
 
 7,8 
 10,  11 
 
 189 
 
 7 
 
 458 
 
 554 
 
 343 
 349 
 
 331 
 464 
 141 
 414 
 352 
 433 
 365 
 482 
 271 
 60 
 
 504 
 517 
 
 ii.  18,  19 267 
 
 21,22 267 
 
 iv.  1—3 270 
 
 V.  1 270 
 
 6 303 
 
 270 
 57 
 
 REVELATIONS 
 
 i.5 365 
 
 12—16 372 
 
 15 345 
 
 17 373 
 
 17,  18 373 
 
 18 562 
 
 ii.  6 78 
 
 iii.  7 364 
 
 iv.  7 235 
 
 V.  3 365 
 
 6 373 
 
 8 357 
 
 554 
 
 9 365 
 
 vi.  2 376 
 
 xi.  19 361 
 
 xii.  4 192 
 
 9 301 
 
 xiii.  2— 10 515 
 
 11—14 516 
 
 14—17 516 
 
 18 517 
 
 xvii.  8 522 
 
 12—14    .....  510 
 
 xix.  11—16 373 
 
 20 515 
 
 XX.  6 531 
 
 11 534 
 
 12 535 
 
 13 535 
 
 14 535 
 
 15 535 
 
 xxi.  1 — i 535 
 
 3 361 
 
 5,  6       536 
 
 xxii.  17 209 
 
 18,  19 520 
 
 PUIXTKD    nv     rilK    SOCIETY    OF    THE    HOLY    TRINITY, 
 HOLY    ROOD,    OXFORD. 
 
yikitriT  0f  lljt  Jfiilbcrs 
 
 OF  THE  HOLY  CATHOLIC  CHURCH,  ANTERIOR  TO  THE  DIVISION 
 OF  THE  EAST  AND  WEST. 
 
 Translated  ly  Members  of  the  English  Church. 
 
 Vol. 
 
 1. 
 
 2. 
 3. 
 4, 
 6. 
 
 9. 
 10. 
 11. 
 12. 
 13. 
 14. 
 
 15. 
 
 16. 
 17. 
 
 18. 
 19. 
 
 20. 
 21. 
 22. 
 23. 
 24. 
 25. 
 26. 
 27. 
 28. 
 29. 
 30. 
 31. 
 32. 
 33. 
 34. 
 35. 
 36. 
 37. 
 38. 
 39. 
 40. 
 41. 
 42. 
 
 St.  Augustine's  Confessions.     Third  Edition 
 St.  Cyril's  Lectures.     Third  Edition  . 
 St.  Cyprian's  Treatises.      Second  Edition    . 
 and  5.  St.  Chrysostom  on  1  Corinthians,  2  vols. 
 St.  Chrysostom  on  Galatians  and  Ephesians. 
 
 Reprinting. 
 St.  Chrysostom  on  Romans.     Reprinting. 
 St.  Athanasius  against  the  Arians 
 St.  Chrysostom,  Homilies  on  the  Statues     . 
 Tertulhan.    Secotid  Edition. 
 St.  Chrysostom  on  St.  Matthew.      Part  I.  . 
 
 on  Timothy,  Titus,  and  Philemon 
 
 St.  Athanasius'  Historical  Tracts 
 
 St.  Chrysostom,  Homilies  on  Phihppians,  &c. 
 
 Ry^eprinting. 
 
 Homilies  on  St.  Matthew.  Part  II. 
 
 St.  Augustine's  Sermons.  Vol.  I.  Ind  Edit. 
 St.  Cyprian's  Epistles  .... 
 St.  Gregory  the  Great  on  Job.  Vol.  I.  . 
 St.  Athanasius  against  the  Arians.    Part  II. 
 
 Second  Edition     ..... 
 St.  Augustine's  Sermons.  Vol,  II.  Reprinting. 
 St.  Gregory  the  Great,  Morals,  etc.  Vol.  II. 
 St.  Augustine's  short  Treatises  . 
 St.  Gregory,  Morals,  etc.    Vol.  HI.    Part  I. 
 St.  Augustine  on  the  Psalms.    Vol.  I. 
 St.  Augustine  on  the  Psalms.    Vol.  II. 
 St.  Augustine  on  St.  John.    Vol.  I.     . 
 St.  Chrysostom  on  2  Corinthians 
 St.  Chrysostom  on  St.  John.    Vol.  I.  . 
 St.  Augustine  on  St.  John.    Vol.  II.  . 
 St.  Augustine  on  the  Psalms.    Vol.  HI. 
 St.  Gregory,  Morals,  etc.    Vol.111.    Part  II. 
 St.  Augustine  on  the  Psalms.    Vol.  IV. 
 St.  Chrysostom  on  the  Acts.    Part  I. 
 St.  Chrysostom  on  St.  Matthew.    Part  III. 
 St.  Chrysostom  on  the  Acts.     Part  II. 
 St.  Chrysostom  on  St.  John.    Part  II. 
 St.  Augustine  on  the  Psalms.    Vol.  Y. 
 St.  Athanasius,  Festal  Epistles 
 St.  Augustine  on  the  Psalms.    Vol.  VI. 
 
 St.  Justin  'Martyr 
 
 St,  Ephrem's  Rhythms  (from  the  Syriac)    . 
 St.  Irenseus       ...... 
 
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