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ST. CYRIL OF JERUSALEM
CATECHETICAL LECTURES
LECTURES V TO X

LECTURE V.

OF FAITH.

HEBREWS xi. 1, 2.

Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report.

1. How great a dignity the Lord bestows on you in transferring you from the order of Catechumens to that of the Faithful, the Apostle Paul shews, when he affirms, God is faithful, by Whom ye were called into the fellowship of His Son Jesus Christ[1]. For since God is called Faithful, thou also in receiving this title receivest a great dignity. For as God is called Good, and Just, and Almighty, and Maker of the Universe, so is He also called Faithful. Consider therefore to what a dignity thou art rising, seeing thou art to become partaker of a title of God[2].

2. Here then it is further required, that each of you be found faithful in his conscience: for a faithful man it is hard to find[3]: not that thou shouldest shew thy conscience to me, for thou art not to be judged of man's judgment[4]; but that thou shew the sincerity of thy faith to God, who trieth the reins and hearts[5], and knoweth the thoughts of men[6]. A great thing is a faithful man, being richest of all rich men. For to the faithful man belongs the whole world of wealth[7], in that he disdains and tramples on it. For they who in appearance are rich, and have many possessions, are poor in soul: since the more they gather, the more they pine with longing for what is still lacking. But the faithful man, most strange paradox, in poverty is rich: for knowing that we need only to have food and raiment, and being therewith content[8], he has trodden riches under foot.

3. Nor is it only among us, who bear the name of Christ, that the dignity of faith is great[9]: but likewise all things that are accomplished in the world, even by those who are aliens[1] from the Church, are accomplished by faith.

By faith the laws of marriage yoke together those who have lived as strangers: and because of the faith in marriage contracts a stranger is made partner of a stranger's person and possessions. By faith husbandry also is sustained, for he who believes not that he shall receive a harvest endures not the toils. By faith sea-faring men, trusting to the thinnest plank, exchange that most solid element, the land, for the restless motion of the waves, committing themselves to uncertain hopes, and carrying with them a faith more sure than any anchor. By faith therefore most of men's affairs are held together: and not among us only has there been this belief, but also, as I have said, among those who are without[1]. For if they receive not the Scriptures, but bring forward certain doctrines of their own, even these they accept by faith.

4. The lesson also which was read to-day invites you to the true faith, by setting before you the way in which you also must please God: for it affirms that without faith it is impossible to please Him[2]. For when will a man resolve to serve God, unless he believes that He is a giver of reward? When will a young woman choose a virgin life, or a young man live soberly, if they believe not that for chastity there is a crown that fadeth not away[3]? Faith is an eye that enlightens every conscience, and imparts understanding; for the Prophet saith, And if ye behave not, ye shall not understand[4].

Faith stoppeth the mouths of lions[5], as in Daniel's case: for the Scripture saith concerning him, that Daniel was brought up out of the den, and no manner of hurt was found upon him, because he believed in his God[6]. Is there anything more fearful than the devil? Yet even against him we have no other shield than faith[7], an impalpable buckler against an unseen foe. For he sends forth divers arrows, and shoots dawn in the dark night[8] those that watch not; but, since the enemy is unseen, we have faith as our strong armour, according to the saying of the Apostle, In all thinks taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one[9]. A fiery dart of desire of base indulgence is often cast forth from the devil: but faith, suggesting a picture of the judgment, cools down the mind, and quenches the dart.

5. There is much to tell of faith, and the whole day would not be time sufficient for us to describe it fully. At present let us be content with Abraham only, as one of the examples from the Old Testament, seeing that we have been made his sons through faith. He was justified not only by works, but also by faith[1]: for though he did many things well, yet he was never called the friend of God[2], except when he believed. Moreover, his every work was performed in faith. Through faith he left his parents; left country, and place, and home through faith[3]. In like manner, therefore, as he was justified be thou justified also. In his body he was already dead in regard to offspring, and Sarah his wife was now old, and there was no hope left of having children. God promises the old man a child, and Abraham without being weakened in faith, though he considered his own body now as good as dead[4], heeded not the weakness of his body, but the power of Him who promised, because he counted Him faithful who had promised[5], and so beyond all expectation gained the child from bodies as it were already dead. And when, after he had gained his son, he was commanded to offer him up, although he had heard the word, In Isaac shall thy seed be called[6], he proceeded to offer up his son, his only son, to God, believing that God is able to raise up even from the dead[7]. And having bound his son, and laid him on the wood, he did in purpose offer him, but by the goodness of God in delivering to him a lamb instead of his child, he received his son alive. Being faithful in these things, he was sealed for righteousness, and received circumcision as a seal of the faith which he had while he was in uncircumcision[8], having received a promise thai he should be the father of many nations[9].

6. Let us see, then, how Abraham is the father of many nations[1]. Of Jews he is confessedly the father, through succession according to the flesh. But if we hold to the succession according to the flesh, we shall be compelled to say that the oracle was false. For according to the flesh be is no longer father of us all: but the example of his faith makes us all sons of Abraham. How? and in what manner? With men it is incredible that one should rise from the dead; as in like manner it is incredible also that there should be offspring from aged persons as good as dead. But when Christ is preached as having been crucified on the tree, and as having died and risen again, we believe it. By the likeness therefore of our faith we are adopted into the sonship of Abraham. And then, following upon our faith, we receive like him the spiritual seal, being circumcised by the Holy Spirit through Baptism, not in the foreskin of the body, but in the heart, according to Jeremiah, saying, And ye shall be circumcised unto God in the foreskin of your heart[2]: and according to the Apostle, in the circumcision of Christ, having been buried with Him in baptism, and the rest[3].

7. This faith if we keep we shall be free from condemnation, and shall be adorned with all kinds of virtues. For so great is the strength of faith, as even to buoy men up in walking on the sea. Peter was a man like ourselves, made up of flesh and blood, and living upon like food. But when Jesus said, Come[4], he believed, and walked upon the waters, and found his faith safer upon the waters than any ground; and his heavy body was upheld by the buoyancy of his faith. But though he had safe footing over the water as long as he believed, yet when he doubted, at once he began to sink: for as his faith gradually relaxed, his body also was drawn down with it. And when He saw his distress, Jesus who remedies the distresses of our souls, said, O than of little faith, wherefore didst thou doubt[5]? And being nerved again by Him who grasped his right hand, be had no sooner recovered his faith, than, led by the hand of the Master, he resumed the same walking upon the waters: for this the Gospel indirectly mentioned, saying, when they were gone up into the ship[6]. For it says not that Peter swam across and went up, but gives us to understand that, after returning the same distance that he went to meet Jesus, he went up again into the ship.

8. Yea, so much power hath faith, that not the believer only is saved, but some have been saved by others believing. The paralytic in Capernaum was not a believer, but they believed who brought him, and let him down through the tiles[7]: for the sick man's soul shared the sickness of his body. And think not that I accuse him without cause: the Gospel itself says, when Jesus saw, not his faith, but their faith, He saith to the sick of the palsy, Arise[8]! The bearers believed, and the sick of the palsy enjoyed the blessing of the cure.

9. Wouldest thou see yet more surely that some are saved by others' faith? Lazarus died[9]: one day had passed, and a second, and a third: his sinews[1] were decayed, and corruption was preying already upon his body. How could one four days dead believe, and entreat the Redeemer on his own behalf? But what the dead man lacked was supplied by his true sisters. For when the Lord was come, the sister fell down before Him, and when He said, Where have ye laid him? and she had made answer, Lord, by this time he stinketh; for he hath been four days dead, the Lord said, If thou believe, thou shale see the glory of God; as much as saying, Supply thou the dead man's lack of faith: and the sisters' faith had so much power, that it recalled the dead from the gates of hell. Have then men by believing, the one on behalf of the other, been able to raise[2] the dead, and shale not thou, if thou believe sincerely on thine own behalf, be much rather profited? Nay, even if thou be faithless, or of little faith, the Lord is loving unto man; He condescends to thee on thy repentance: only on thy part say with honest mind, Lord, I believe, help thou mine unbelief[3]. But if thou thinkest that thou really art faithful, but hast not yet the fulness of faith, thou too hast need to say like the Apostles, Lord, increase our faith[4]: for some part thou hast of thyself, but the greater part thou receivest from Him.

10. For the name of Faith is in the form of speech s one, but has two distinct senses. For there is one kind of faith, the dogmatic, involving an assent of the soul on some particular point: and it is profitable to the soul, as the Lord saith: He that heareth My words, and believeth Him that sent Me, hath everlasting life, and cometh not into judgment[6]: and again, He that believeth in the Son is not judged, but hath passed from death unto life[7]. Oh the great loving-kindness of God! For the righteous were many years in pleasing Him: but what they succeeded in gaining by many years of well-pleasing[8], this Jesus now bestows on thee in a single hour. For if thou shale believe that Jesus Christ is Lord, and that God raised Him from the dead, thou shale be saved, and shale be transported into Paradise by Him who brought in thither the robber. And doubt not whether it is possible; for He who on this sacred Golgotha saved the robber after one single hour of belief, the same shall save thee also on thy believing[9].

11. But there is a second kind of faith, which is bestowed by Christ as a gift of grace. For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit: to another faith, by the same Spirit, and to another girls of healing[1]. This faith then which is given of grace from the Spirit is not merely doctrinal, but also worketh things above man's power. For whosoever hath this faith, shall say to this mountain, Remove hence to yonder place, and it shall remove[2]. For whenever any one shall say this in faith, believing that it cometh to pass, and shall not doubt in his heart, then receiveth he the grace.

And of this faith it is said, If ye have faith as a grain of mustard seed[3]. For just as the grain of mustard seed is small in size, but fiery in its operation, and though sown in a small space has a circle of great branches, and when grown up is able even to shelter the fowls[4]; so, likewise, faith in the swiftest moment works the greatest effects in the soul. For, when enlightened by faith, the soul hath visions of God, and as far as is possible beholds God, and ranges round the bounds of the universe, and before the end of this world already beholds the Judgment, and the payment of the promised rewards. Have thou therefore that faith in Him which cometh from thine own self, that thou mayest also receive from Him that faith which worketh things above man[5].

12. But in learning the Faith and in professing it, acquire and keep that only, which is now delivered[6] to thee by the Church, and which has been built up strongly out of all the Scriptures. For since all cannot read the Scriptures, some being hindered as to the knowledge of them by want of learning, and others by a want of leisure, in order that the soul may not perish from ignorance, we comprise the whole doctrine of the Faith in a few lines. This summary I wish you both to commit to memory when I recite it[7], and to rehearse it with all diligence among yourselves, not writing it out on paper[8], but engraving it by the memory upon your heart[9], taking care while you rehearse it that no Catechumen chance to overhear the things which have been delivered to you. I wish you also to keep this as a provision[1] through the whole course of your life, and beside this to receive no other, neither if we ourselves should change and contradict our present teaching, nor if an adverse angel, transformed into an angel of light should wish to lead you astray. For though we or an angel from heaven preach to you any other gospel than that ye have received, let him be to you anathema[3]. So for the present listen while I simply say the Creed[4], and commit it to memory; but at the proper season expect the confirmation out of Holy Scripture of each part of the contents. For the articles of the Faith were not composed as seemed good to men; but the most important points collected out of all the Scripture make up one complete teaching of the Faith. And just as the mustard seed in one small grain contains many branches, so also this Faith has embraced in few words all the knowledge of godliness in the Old and New Testaments. Take heed then, brethren, and hold fast the traditions[5] which ye now receive, and write them an the table of your heart[6].

13. Guard them with reverence, lest per chance the enemy despoil any who have grown slack; or lest some heretic pervert any of the truths delivered to you. For faith is like putting money into the bank[7], even as we have now done; but from you God requires the accounts of the deposit. I charge you, as the Apostle saith, before God, who quickeneth all things, and Christ Jesus, who before Pontius Pilate witnessed the good confession, that ye keep this faith which is committed to you, without spot, until the appearing of our Lord Jesus Christ[8]. A treasure of life has now been committed to thee, and the Master demandeth the deposit at His appearing, which in His own times He shall shew, Who is the blessed and only Potentate, the King of kings, and Lord of lords; Who only hath immortality, dwelling in light which no man can approach unto; Whom no man hath seen nor can see. To Whom be glory, honour, and power[9] for ever and ever. Amen.

LECTURE VI.

CONCERNING THE UNITY OF GOD[1]. ON THE ARTICLE, I BELIEVE IN ONE GOD. ALSO CONCERNING HERESIES.

ISAIAH xlv. 16, 17. (Sept.)

Sanctify yourselves unto Me, O islands. Israel is saved by the Lord with an everlasting salvation; they shall not be ashamed, neither shall they be confounded for ever, &c.

1. Blessed be the God and Father of our Lord Jesus Christ[2]. Blessed also be His Only-begotten Son[3]. For with the thought of God let the thought of Father at once be joined, that the ascription of glory to the Father and the Son may be made indivisible For the Father hath not one glory, and the Son another, but one and the same, since He is the Father's Only-begotten Son; and when the Father is glorified, the Son also shares the glory with Him, because the glory of the Son flows from His Father's honour: and again, when the Son is glorified, the Father of so great a blessing is highly honoured.

2. Now though the mind is most rapid in its thoughts, yet the tongue needs words, and a long recital of intermediary speech. For the eye embraces at once a multitude of the 'starry quire;' but when any one wishes to describe them one by one, which is the Morning-star, and which, the Evening-star, and which each one of them, he has need of many words. In like manner again the mind in the briefest moment compasses earth and sea and all the bounds of the universe; but what it conceives in an instant, it uses many words to describe[4]. Yet forcible as is the example I have mentioned, still it is after all weak and inadequate. For of God we speak not all we ought (for that is known to Him only), but so much as the capacity of human nature has received, and so much as our weakness can bear. For we explain not what God is but candidly confess that we have not exact knowledge concerning Him. For in what concerns God to confess our ignorance is the best knowledge[5]. Therefore magnify the Lord with me, and let us exalt His Name together[6],--all of us in common, for one alone is powerless; nay rather, even if we be all united together, we shall yet not do it as we ought I mean not you only who are here present, but even if all the nurslings of the whole Church throughout the world, both that which now is and that which shall be, should meet together, they would not be able worthily to sing the praises of their Shepherd.

3. A great and honourable man was Abraham, but only great in comparison with men; and when he came before God, then speaking the truth candidly he saith, I am earth and ashes[7]. He did not say 'earth,' and then cease, lest he should call himself by the name of that great element; but he added `and ashes,' that he might represent his perishable and trail nature. Is there anything, he saith, smaller or lighter than ashes? For take, saith he, the comparison of ashes to a house, of a house to a city, a city to a province, a province to the Roman Empire, and the Roman Empire to the whole earth and all its bounds, and the whole earth to the heaven in which it is embosomed;--the earth, which bears the same proportion to the heaven as the centre to the whole circumference of a wheel, for the earth is no more than this in comparison with the heaven[8]: consider then that this first heaven which is seen is less than the second, and the second than the third, for so far Scripture has named them, not that they are only so many, but because it was expedient for us to know so many only. And when in thought thou hast surveyed all the heavens, not yet will even the heavens be able to praise God as He is, nay, not if they should resound with a voice louder than thunder. But if these great vaults of the heavens cannot worthily sing God's praise, when shall 'earth and ashes,' the smallest and least of things existing, be able to send up a worthy hymn of praise to God, or worthily to speak of God, that sitteth upon the circle of the earth, and holdeth the inhabitants thereof as grasshoppers[9].

4. If any man attempt to speak of God, let him first describe the bounds of the earth. Thou dwellest on the earth, and the limit of this earth which is thy dwelling thou knowest not: how then shalt thou be able to form a worthy thought of its Creator? Thou be-boldest the stars, but their Maker thou beholdest not: count these which are visible, and then describe Him who is invisible, Who telleth the number of the stars, and calleth them all by their names[1]. Violent rains lately came pouring down upon us, and nearly destroyed us: number the drops in this city alone: nay, I say not in the city, but number the drops on thine own house for one single hour, if thou canst: but thou canst not. Learn then thine own weakness; learn from this instance the mightiness of God: for He hath numbered the drops of rain[2], which have been poured down on all the earth, not only now but in all time. The sun is a work of God, which, great though it be, is but a spot in comparison with the whole heaven; first gaze stedfastly upon the sun, and then curiously scan the Lord of the sun. Seek not the things that are too deep for thee, neither search out the things that are above thy strength: what is commanded thee, think thereupon[3].

5. But some one will say, If the Divine substance is incomprehensible, why then dost thou discourse of these things? So then, because I cannot drink up all the river, am I not even to take in moderation what is expedient for me? Because with eyes so constituted as mine I cannot take in all the sun, am I not even to look upon him enough to satisfy my wants? Or again, because I have entered into a great garden, and cannot eat all the supply of fruits, wouldst thou have me go away altogether hungry? I praise and glorify Him that made us; for it is a divine command which saith, Let every breath praise the Lord[4]. I am attempting now to glorify the Lord, but not to describe Him, knowing nevertheless that I shall fall short of glorifying Him worthily, yet deeming it a work of piety even to attempt it at all. For the Lord Jesus encourageth my weakness, by saying, No man hath seen God at any time[5].

6. What then, some man will say, is it not written, The little ones' Angels do always behold the face of My Father which is in heaven[6]? Yes, but the Angels see God not as He is, but as far as they themselves are capable. For it is Jesus Himself who saith, Not that any man hath seen the Father, save He which is of God, He hath seen the Father[7]. The Angels therefore behold as much as they can bear, and Archangels as much as they are able; and Thrones and Dominions more than the former, but yet less than His worthiness: for with the Son the Holy Ghost alone can rightly behold Him: for He searcheth all things, and knoweth even the deep things of God[8]: as indeed the Only-begotten Son also, with the Holy Ghost, knoweth the Father fully: For neither, saith He, knoweth any man the Father, save the Son, and he to whom the Son will reveal Him[9]. For He fully beholdeth, and, according as each can bear, revealeth God through the Spirit: since the Only-begotten Son together with the Holy Ghost is a partaker of the Father's Godhead. He, who[1] was begotten knoweth Him who begot; and He Who begot knoweth Him who is begotten. Since Angels then are ignorant (for to each according to his own capacity doth the Only-begotten reveal Him through the Holy Ghost, as we have said), let no man be ashamed to confess his ignorance. I am speaking now, as all do on occasion but how we speak, we cannot tell: how then can I declare Him who hath given us speech? I who have a soul, and cannot tell its distinctive properties, how shall I be able to describe its Giver?

7. For devotion it suffices us simply to know that we have a God; a God who is One, a living[2], an ever-living God; always like unto Himself[3]; who has no Father, none mightier than Himself, no successor to thrust Him out from His kingdom: Who in name is manifold, in power infinite, in substance uniform[4]. For though He is called Good. and Just, and Almighty and Sabaoth[5], He is not on that account diverse and various; but being one and the same, He sends forth countless operations of His Godhead, not exceeding here and deficient there, but being in all things like unto Himself. Not great in loving-kindness only, and little in wisdom, but with wisdom and loving-kindness in equal power: not seeing in part, and in part devoid of sight; but being all eye, and all ear, and all mind[6]: not like us perceiving in part and in part not knowing; for such a statement were blasphemous, and unworthy of the Divine substance. He foreknoweth the things that be; He is Holy, and Almighty, and excelleth all in goodness, and majesty, and wisdom: of Whom we can declare neither beginning, nor form, nor shape. For ye have neither heard His voice at any time, nor seen His shape[7], saith Holy Scripture. Wherefore Moses saith also to the Israelites: And take ye good heed to your own souls, for ye saw no similitude[8]. For if it is wholly impossible to imagine His likeness, how shall thought come near His substance?

8. There have been many imaginations by many persons, and all have failed. Some have thought that God is fire; others that He is, as it were, a man with wings, because of a true text ill understood, Thou shalt hide me under the shadow of Thy wings[9]. They forgot that our Lord Jesus Christ, the Only-begotten, speaks in like manner concerning Himself to Jerusalem, How often would I have gathered thy children together even as a hen doth gather her chickens under her wings, and ye would not[10]. For whereas God's protecting power was conceived as wings, they failing to understand this sank down to the level of things human, and supposed that the Unsearchable exists in the likeness of man. Some again dared to say that He has seven eyes, because it is written, seven eyes of the Lord looking upon the whale earth[1]. For if He has but seven eyes surrounding Him in part, His seeing is therefore partial and not perfect: but to say this of God is blasphemous; for we must believe that God is in all things perfect, according to our Saviour's word, which saith, Your Father in heaven is perfect[2]: perfect in sight, perfect in power, perfect in greatness, perfect in foreknowledge, perfect in goodness, perfect in justice, perfect in loving-kindness: not circumscribed in any space, but the Creator of all space, existing in all, and circumscribed by none[3]. Heaven is His throne, but higher is He that sitteth thereon: and earth is His footstool[4], but His power reacheth unto things under the earth.

9. One He is, everywhere present, beholding all things, perceiving all things, creating all things through Christ: For all things were made by Him, and without Him was not anything made[5]. A fountain of every good, abundant and unfailing, a river of blessings, an eternal light of never-failing splendour, an insuperable power condescending to our infirmities: whose very Name we dare not hear[6]. Wilt thou find a footstep of the Lord? saith Job, or hast thou attained unto the least things which the Almighty hath made[7]? If the least of His works are incomprehensible, shall He be comprehended who made them all? Eye hath not seen, and ear hath not heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him[8]. If the things which God hath prepared are incomprehensible to our thoughts, how can we comprehend with our mind Himself who hath prepared them? O the depth of the riches, and wisdom, and knowledge of God! How un-searchable are His judgments, and His ways past finding out[9]! saith the Apostle. If His judgments and His ways are incomprehensible, can He Himself be comprehended?

10. God then being thus great, and yet greater, (for even were I to change my whole substance into tongue, I could not speak His excellence: nay more, not even if all Angels should assemble, could they ever speak His worth), God being therefore so great in good-ness and majesty, man hath yet dared to say to a stone that he hath graven, Thou art my God 10! O monstrous blindness, that from majesty so great came down so low! The tree which was planted by God, and nourished by the rain, and afterwards burnt and turned into ashes by the fire,--this is addressed as God, and the true God is despised. But the wickedness of idolatry grew yet more prodigal, and cat, and dog, and wolf[1] were worshipped instead of God: the man-eating lion[2] also was worshipped instead of God, the most loving friend of man. The snake and the serpent[3], counterfeit of him who thrust us out of Paradise, were worshipped, and He who planted Paradise was despised. And I am ashamed to say, and yet do say it, even onions[4] were worshipped among some. Wine was given to make glad the heart of man[5]: and Dionysus (Bacchus) was worshipped instead of God. God made corn by saying, Let the earth bring forth grass, yielding seed after his kind and after. his likeness[6], that bread may strengthen man's heart[7]: why then was Demeter (Ceres) worshipped? Fire cometh forth from striking stones together even to this day: how then was Hephaestus (Vulcan) the creator of fire?

11. Whence came the polytheistic error of the Greeks[8]? God has no body: whence then the adulteries alleged among those who are by them called gods? I say nothing of the transformations of Zeus into a swan: I am ashamed to speak of his transformations into a bull: for bellowings are unworthy of a god. The god of the Greeks has been found an adulterer, yet are they not ashamed: for if he is an adulterer let him not be called a god. They tell also of deaths[9], and falls[1], and thunder-strokes[2] of their gods. Seest thou from how great a height and how low they have fallen? Was it without reason then that the Son of God came down from heaven? or was it that He might heal so great a wound? Was it without reason that the Son came? or was it in order that the Father might be acknowledged? Thou hast learned what moved the Only-begotten to come down from the throne at God's right hand. The Father was despised, the Son must needs correct the error: for He THROUGH WHOM ALL, THINGS WERE MADE must bring them all as offerings to the Lord of all. The wound must be healed: for what could be Worse than this disease, that a stone should be worshipped instead of God?

OF HERESIES.

12. And not among the heathen only did the devil make these assaults; for many of those who are falsely called Christians, and wrongfully addressed by the sweet name of Christ, have ere now impiously dared to banish God from His own creation. I mean the brood of heretics, those most ungodly men of evil name, pretending to be friends of Christ but utterly hating Him. For he who blasphemes the Father of the Christ is an enemy of the Son. These men have dared to speak of two Godheads, one good and one evil[3]! O monstrous blindness! If a Godhead, then assuredly good. But if not good, why called a Godhead? For if goodness is an attribute of God; if loving-kindness, beneficence, almighty power, are proper to God, then of two things one, either in calling Him God let the name and operation be united; or if they would rob Him of His operations, let them not give Him the bare name.

13. Heretics have dared to say that there are two Gods, and of good and evil two sources, and these unbegotten. If both are unbegotten it is certain that they are also equal, and both mighty. How then doth the light destroy the darkness? And do they ever exist together, or are they separated? Together they cannot be; for what fellowship hath light with darkness? saith the Apostle[4]. But if they are far from each other, it is certain that they hold also each his own place; and if they hold their own separate places, we are certainly in the realm of one God, and certainly worship one God. For thus we must conclude, even if we assent to their folly, that we must worship one God. Let us examine also what they say of the good God. Hath He power or no power? If He hath power, how did evil arise against His will? And how doth the evil substance intrude, if He be not willing? For if He knows but cannot hinder it, they charge Him with want of power; but if He has the power, yet hinders not, they accuse Him of treachery. Mark too their want of sense. At one time they say that the Evil One hath no communion with the good God in the creation of the world; but at another time they say that he hath the fourth part only. Also they say that the good God is the Father of Christ; but Christ the call this sun If, therefore according to them, the world was made by the Evil One, and the sun is in the world, how is the Son of the Good an unwilling slave in the kingdom of the Evil? We bemire ourselves in speaking of these things, but we do it lest any of those present should from ignorance fall into the mire of the heretics. I know that I have defiled my own mouth and the ears of my listeners: yet it is expedient. For it is much better to hear absurdities charged against others, than to fall into them from ignorance: far better that thou know the mire and hate it, than unawares fall into it. For the godless system of the heresies is a road with many branches, and whenever a man has strayed from the one straight way, then he falls down precipices again and again.

14. The inventor of all heresy was Simon Magus[5]: that Simon, who in the Acts of the Apostles thought to purchase with money the unsaleable grace of the Spirit, and heard the words, Thou hast neither part nor lot in this matter[6], and the rest: concerning whom also it is written, They went out from us, but they were not of us; for if they had been of us, they would have remained with us[7]. This man, after he had been cast out by the Apostles, came to Rome, and gaining over one Helena a harlot[8], was the first that dared with blasphemous mouth to say that it was himself who appeared on Mount Sinai as the Father, and afterwards appeared among the Jews, not in real flesh but in seeming[9], as Christ Jesus, and afterwards as the Holy Spirit whom Christ promised to send as the Paraclete[10]. And he so deceived the City of Rome that Claudius set up his statue, and wrote beneath it, in the language of the Romans, "Simoni Deo Sancto," which being interpreted signifies, "To Simon the Holy God[1]."

15. As the delusion was extending, Peter and Paul, a noble pair, chief rulers of the Church, arrived and set the error right[2]; and when the supposed god Simon wished to shew himself off, they straightway shewed him as a corpse. For Simon promised to rise aloft to heaven, and came riding in a daemons' chariot on the air; but the servants of God fell on their knees, and having shewn that agreement of which Jesus spoke, that If two of you shall agree concerning anything that they shall ask, it shall be done unto them[3], they launched the weapon of their concord in prayer against Magus, and struck him down to the earth. And marvellous though it was, yet no marvel. For Peter was there, who carrieth the keys of heaven[4]: and nothing wonderful, for Paul was there[5], who was caught up to the third heaven, and into Paradise, and heard unspeakable words, which it is not lawful far a man to utter[6]. These brought the supposed God down from the sky to earth, thence to be taken down to the regions below the earth. In this man first the serpent of wickedness appeared; but when one head had been cut off, the root of wickedness was found again with many heads.

16. For Cerinthus[7] made havoc of the Church, and Menander[8], and Carpocrates[9], Ebionites[1] also, and Marcion[2], that mouthpiece of ungodliness. For he who proclaimed different gods, one the Good, the other the Just, contradicts the Son when He says, O righteous Father[3]. And he who says again that the Father is one, and the maker of the world another, opposes the Son when He says, If then God so clothes the grass of the field which to-day is, and to-morrow is cast into the furnace of fire[4]; and, Who maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust[5]. Here again is a second inventor of more mischief, this Marcion. For being confuted by the testimonies from the Old Testament which are quoted in the New, he was the first who dared to cut those testimonies out[6], and leave the preaching of the word of faith without witness, thus effacing the true God: and sought to undermine the Church's faith, as if there were no heralds of it.

17. He again was succeeded by another, Basilides, of evil name, and dangerous character, a preacher of impurities[7]. The contest of wickedness was aided also by Valentinus[8], a preacher of thirty gods. The Greeks tell of but few: and the man who was called--but more truly was not--a Christian extended the delusion to full thirty. He says, too, that Bythus the Abyss (for it became him as being an abyss of wickedness to begin his teaching from the Abyss) begot Silence, and of Silence begot the Word. This Bythus was worse than the Zeus of the Greeks, who was united to his sister: for Silence was said to be the child of Bythus. Dost thou see the absurdity invested with a show of Christianity? Wait a little, and thou wilt be shocked at his impiety; for he asserts that of this Bythus were begotten eight Aeons; and of them, ten; and of them, other twelve, male and female. But whence is the proof of these things? See their silliness from their fabrications. Whence hast thou the proof of the thirty Aeons? Because, saith he, it is written, that Jesus was baptized, being thirty years old[9]. But even if He was baptized when thirty years old, what sort of demonstration is this from the thirty years? Are there then five gods, because He brake five loaves among five thousand? Or because he had twelve Disciples, must there--also be twelve gods?

18. And even this is still little compared with the impieties which follow. For the last of the deities being, as he dares to speak, both male and female, this, he says, is Wisdom[1]. What impiety! For the Wisdom of God[2] is Christ His Only-begotten Son: and he by his doctrine degraded the Wisdom of God into a female element, and one of thirty, and the last fabrication. He also says that Wisdom attempted to behold the first God, and not bearing His brightness fell from heaven, and was cast out of her thirtieth place. Then she groaned, and of her groans begat the Devil[3], and as she wept over her fall made of her tears the sea. Mark the impiety. For of Wisdom how is the Devil begotten, and of prudence wickedness, or of light darkness? He says too that the Devil begat others, some of whom created the world: and that the Christ came down in order to make mankind revolt from the Maker of the world.

19. But hear whom they say Christ Jesus to be, that thou mayest detest them yet more. For they say that after Wisdom had been cast down, in order that the number of the thirty might not be incomplete, the nine and twenty Aeons contributed each a little part, and formed the Christ[4]: and they say that He also is both male and females. Can anything be more impious than this? Anything more wretched? I am describing their delusion to thee, in order that thou mayest hate them the more. Shun, therefore, their impiety, and do not even give greeting to[6] a man of this kind, lest thou have fellowship with the unfruitful works of darkness[7] : neither make curious inquiries, nor be willing to enter into conversation with them.

20. Hate all heretics, but especially him who is rightly named after mania[8], who arose not long ago in the reign of Probus[9]. For the delusion began full seventy years ago[1], and there are men still living who saw him with their very eyes. But hate him not for this, that he lived a short time ago; but because of his impious doctrines hate thou the worker of wickedness, the receptacle of all filth, who gathered up the mire of every heresy[2]. For aspiring to become preeminent among wicked men, he took the doctrines of all, and having combined them into one heresy filled with blasphemies and all iniquity, he makes havoc of the Church, or rather of those outside the Church, roaming about like a lion and devouring. Heed not their fair speech, nor their supposed humility: for they are serpents, a generation of vipers[3]. Judas too said Hail! Master[4], even while he was betraying Him. Heed not their kisses, but beware of their venom.

21. Now, lest I seem to accuse him without reason, let me make a digression to tell who this Manes is, and in part what he teaches: for all time would fail to describe adequately the whole of his foul teaching. But for help in time of need[5], store up in thy memory what I have said to former hearers, and will repeat to those now present, that they who know not may learn, and they who know may be reminded. Manes is not of Christian origin, God forbid! nor was he like Simon cast out of the Church, neither himself nor the teachers who were before him. For he steals other men's wickedness, and makes their wickedness his own: but how and in what manner thou must hear.

22. There was in Egypt one Scythianus[6], a Saracen[7] by birth, having nothing in common either with Judaism or with Christianity. This man, who dwelt at Alexandria and imitated the life of Aristotle[8], composed four books[9], one called a Gospel which had not the acts of Christ, but the mere name only, and one other called the book of Chapters, and a third of Mysteries, and a fourth, which they circulate now, the Treasure[1]. This man had a disciple, Terebinthus by name. But when Scythianus purposed to come into Judaea, and make havoc of the land, the Lord smote him with a deadly disease, and stayed the pestilence[2].

23. But Terebinthus, his disciple in this wicked error, inherited his money and books and heresy[3], and came to Palestine, and becoming known and condemned in Judaea[4] he resolved to pass into Persia: but lest he should be recognised there also by his name he changed it and called himself Buddas[5]. However, he found adversaries there also in the priests of Mithras[6]: and being confuted in the discussion of many arguments and controversies, and at last hard pressed, he took refuge with a certain widow. Then having gone up on the housetop, and summoned the daemons of the air, whom the Manichees to this day invoke over their abominable ceremony of the fig[7], he was smitten of God, and cast down from the housetop, and expired: and so the second beast was cut off.

24. The books, however, which were the records of his impiety, remained; and both these and his money the widow inherited. And having neither kinsman nor any other friend, she determined to buy with the money a boy named Cubricus[8]: him she adopted and educated as a son in the learning of the Persians, and thus sharpened an evil weapon against mankind. So Cubricus, the vile slave, grew up in the midst of philosophers, and on the death of the widow inherited both the books and the money. Then, lest the name of slavery might be a reproach, instead of Cubricus he called himself Manes, which in the language of the Persians signifies discourse[9]. For as he thought himself something of a disputant, he surnamed himself Manes, as it were an excellent master of discourse. But though he contrived for himself an honourable title according to the language of the Persians, yet the providence of God caused him to become a self-accuser even against his will, that through thinking to honour himself in Persia, he might proclaim himself among the Greeks by name a maniac.

25. He dared too to say that he was the Paraclete, though it is written, But whosoever shall blaspheme against the Holy Ghost, hath no forgiveness[1]. He committed blasphemy therefore by saying that he was the Holy Ghost: let him that communicates with those heretics see with whom he is enrolling himself. The slave shook the world, since by three things the earth is shaken, and the fourth it cannot bear,--if a slave became a king[2]. Having come into public he now began to promise things above man's power. The son of the King of the Persians was sick, and a multitude of physicians were in attendance: but Manes promised, as if he were a godly man, to cure him by prayer. With the departure of the physicians, the life of the child departed: and the man's impiety was detected. So the would-be philosopher was a prisoner, being cast into prison not for reproving the king in the cause of truth, not for destroying the idols, but for promising to save and lying, or rather, if the truth must be told, for committing murder. For the child who might have been saved by medical treatment, was murdered by this man's driving away the physicians, and killing him by want of treatment.

26. Now as there are very many wicked things which I tell thee of him, remember first his blasphemy, secondly his slavery (not that slavery is a disgrace, but that his pretending to be free-born, when he was a slave, was wicked), thirdly, the falsehood of his promise, fourthly, the murder of the child, and fifthly, the disgrace of the imprisonment. And there was not only the disgrace of the prison, but also the flight from prison. For he who called himself the Paraclete and champion of the truth, ran away: he was no successor of Jesus, who readily went to the Cross, but this man was the reverse, a runaway. Moreover, the King of the Persians ordered the keepers of the prison to be executed: so Manes was the cause of the child's death through his vain boasting, and of the gaolers' death through his flight. Ought then he, who shared the guilt of murder, to be worshipped? Ought he not to have followed the example of Jesus, and said, If ye seek Me, let these go their way[3]? Ought he not to have said, like Jonas, Take me, and cast me into the sea: for this storm is because of me[4]?

27. He escapes from the prison, and comes into Mesopotamia: but there Bishop Archelaus, a shield of righteousness, encounters him[5]: and having accused him before philosophers as judges, and having assembled an audience of Gentiles, lest if Christians gave judgment, the judges might be thought to shew favour,--Tell us what thou preachest, said Archelaus to Manes. And he, whose mouth was as an open sepulchre[6], began first with blasphemy against the Maker of all things, saying, The God of the Old Testament is the author of evils, as He says of Himself, I am a consuming fire[7]. But the wise Archelaus undermined his blasphemous argument by saying, "If the God of the Old Testament, as thou sayest, calls Hire-self a fire, whose Son is He who saith, I came to send fire on the earth[8]? If thou findest fault with Him who saith, The Lord killeth, and maketh alive[9], why dost thou honour Peter, who raised up Tabitha, but struck Sapphira dead? If again thou findest fault, because He prepared fire, wherefore dost thou not find fault with Him who saith, Depart from Me into everlasting fire[1]? If thou findest fault with Him who saith, I am God that make peace, and create evil[2], explain how Jesus saith, I came not to send peace but a sword[3]. Since both speak alike, of two things one, either both are good, because of their agreement, or if Jesus is blameless in so speaking. why blamest thou t Him that saith the like in the Old Testament?"

28. Then Manes answers him: "And what sort of God causes blindness? For it is Paul who saith, In whom the God of this world hath blinded the minds of them that believe not, lest the light of the Gospel should shine unto them[4]." But Archelaus made a good retort, saying, "Read a little before: But if our Gospel is veiled, it is veiled in them that are perishing[5]. Seest thou that in them that are perishing it is veiled? For it is not right to give the things which are holy unto the dogs[6]. Again, Is it only the God of the Old Testament that hath blinded the minds of them that believe not? Hath not Jesus Himself said, For this cause speak I unto them in parables, that seeing they may not see[7]? Was it from hating them that He wished them not to see? Or because of their unworthiness, since their eyes they had dosed[8]. For where there is wilful wickedness, there is also a withholding of grace: for to him that hath shall be given; but from hint that hath not shall be taken even that which he seemeth to have[9].

29. "But if some are right in their interpretation, we must say as follows[1] (for it is no unworthy expression)--If indeed He blinded the thoughts of them that believe not he blinded them for a good purpose, that they might look with new sight on what is good. For he said not, He blinded their soul, but, the thoughts of them that believe not[2]. And the meaning is something of this kind: `Blind the lewd thoughts of the lewd, and the man is saved: blind the grasping and rapacious thought of the robber, and the man is saved.' But wilt thou not understand it thus? Then there is yet another interpretation. The sun also blinds those whose sight is dim: and they whose eyes are diseased are hurt by the light and blinded. Not that the sun's nature is to blind, but that the substance of the eyes is incapable of seeing. In like manner unbelievers being diseased in their heart cannot look upon the radiance of the Godhead. Nor hath he said, 'He hath blinded their thoughts, that they should not hear the Gospel:' but, that the light of the glory of the Gospel of our Lord Jesus Christ should not shine unto them. For to hear the Gospel is permitted to all: but he glory of the Gospel is reserved for Christ's true children only. Therefore the Lord spoke in parables to those who could not hear[3]: but to the Disciples he explained the parables in private[4]: for the brightness of the glory is for those who have been enlightened, the blinding for them that believe not." These mysteries, which the Church now explains to thee who art passing out of the class of Catechumens, it is not the custom to explain to heathen. For to a heathen we do not explain the mysteries concerning Father, Son, and Holy Ghost, nor before Catechumens do we speak plainly of the mysteries: but many things we often speak in a veiled way, that the believers who know may understand, and they who know not may get no hurt[5].

30. By such and many other arguments the serpent was overthrown: thus did Archelaus wrestle with Manes and threw him. Again, he who had fled from prison flees from this place also: and having run away from his antagonist, he comes to a very poor village, like the serpent in Paradise when he left Adam and came to Eve. But the good shepherd Archelaus taking forethought for his sheep, when he heard of his flight, straightway hastened with all speed in search of the wolf. And when Manes suddenly saw his adversary, he rushed out and fled: it was however his last flight. For the officers of the King of Persia searched everywhere, and caught the fugitive: and the sentence, which he ought to have received in the presence of Archelaus, is passed upon him by the king's officers. This Manes, whom his own disciples worship, is arrested and brought before the king. The king reproached him with his falsehood and his flight: poured scorn upon his slavish condition, avenged the murder of his child, and condemned him also for the murder of the gaolers: he commands him to be flayed after the Persian fashion. And while the rest of his body was given over for food of wild beasts, his skin, the receptacle of his vile mind, was hung up before the gates like a sack[6]. He that called himself the Paraclete and professed to know the future, knew not his own flight and capture.

31. This man has had three disciples, Thomas, and Baddas, and Hermas. Let none read the Gospel according to Thomas[7]: for it is the work not of one of the twelve Apostles, but of one of the three wicked disciples of Manes. Let none associate with the soul-destroying Manicheans, who by decoctions of chaff counterfeit the sad look of fasting, who speak evil of the Creator of meats, and greedily devour the daintiest, who teach that the man who plucks up this or that herb is changed into it. For if he who crops herbs or any vegetable is changed into the same, into how many will husbandmen and the tribe of gardeners be changed[8]? The gardener, as we see, has used his sickle against so many: into which then is he changed? Verily their doctrines are ridiculous, and fraught with their own condemnation and shame! The same man, being the shepherd of a flock, both sacrifices a sheep and kills a wolf. Into what then is he changed? Many men both net fishes and lime birds: into which then are they transformed?

32. Let those children of sloth, the Manicheans, make answer; who without labouring themselves eat up the labourers' fruits: who welcome with smiling faces those who bring them their food, and return curses instead of blessings. For when a simple person brings them anything, "Stand outside a while," saith he, "and I will bless thee." Then having taken the bread into his hands (as those who have repented and left them have confessed), "I did not make thee," says the Manichee to the bread: and sends up curses against the Most High; and curses him that made it, and so eats what was made[9]. If thou hatest the food, why didst thou look with smiling countenance on him that brought it to thee? If thou art thankful to the bringer, why dost thou utter thy blasphemy to God, who created and made it? So again he says, "I sowed thee not: may he be sown who sowed thee! I reaped thee not with a sickle: may he be reaped who reaped thee! I baked thee not with fire: may he be baked who baked thee!" A fine return for the kindness!

33. These are great faults, but still small in comparison with the rest. Their Baptism I dare not describe before men and women[1]. I dare not say what they distribute to their wretched communicants[2]. ... Truly we pollute our mouth in speaking of these things. Are the heathen more detestable than these? Are the Samaritans mote wretched? Are Jews more impious? Are fornicators more impure(3)? But the Manichee sets these offerings in the midst of the altar as he considers it(4). And dost thou, O man, receive instruction from such a mouth? On meeting this man dost thou greet him at all with a kiss? To say nothing of his other impiety, dost thou not flee from the defilement, and from men worse than profligates, more detestable than any prostitute?

34. Of these things the Church admonishes and teaches thee, and touches mire, that thou mayest not be bemired: she tells of the wounds, that thou mayest not be wounded. But for thee it is enough merely to know them: abstain from learning by experience. God thunders, and we all tremble; and they blaspheme. God lightens, and we all bow down to the earth; and they have their blasphemous sayings about the heavens(5). These things are written in the books of the Manichees. These things we ourselves have read, because we could not believe those who told of them: yes, for the sake of your salvation we have closely inquired into their perdition.

35. But may the Lord deliver us from such delusion: and may there be given to you a hatred against the serpent, that as they lie in wait for the heel, so you may trample on their head. Remember ye what I say. What agreement can there be between our state and theirs? What communion hath light with darkness(6)? What hath the majesty of the Church to do with the abomination of the Manichees? Here is order, here is discipline(7), here is majesty, here is purity: here even to look upon a woman to lust after her(8) is condemnation. Here is marriage with sanctity(9), here steadfast continence, here virginity in honour like unto the Angels: here partaking of food with thanksgiving, here gratitude to the Creator of the world. Here the Father of Christ is worshipped here are taught fear and trembling before Him who sends the rain: here we ascribe glory to Him who makes the thunder and the lightning.

36. Make thou thy fold with the sheep: flee from the wolves: depart not from the Church. Hate those also who have ever been suspected in such matters: and unless in time thou perceive their repentance, do not rashly trust thyself among them. The truth of the Unity of God has been delivered to thee: learn to distinguish the pastures of doctrine. Be an approved banker(1), holding fast that which is good, abstaining from every form of evil(2). Or if thou hast ever been such as they, recognise and hate thy delusion. For there is a way of salvation, if thou reject the vomit, if thou from thy heart detest it, if thou depart from them, not with thy lips only, but with thy soul also: if thou worship the Father of Christ, the God of the Law and the Prophets, if thou acknowledge the Good and the Just to be one and the same God(3). And may He preserve you all, guarding you from falling or stumbling, stablished in the Faith, in Christ Jesus our Lord, to Whom be glory for ever and ever. Amen.

LECTURE VII.

The Father. Ephesians iii. 14, 15.

For this cause I bow my knees unto the Father, ... of whom all fatherhood in heaven and earth is named, &c.

1. Of God as the sole Principle we have said enough to you yesterday(1): by "enough" I mean, not what is worthy of the subject, (for to reach that is utterly impossible to mortal nature), but as much as was granted to our infirmity. I traversed also the bye-paths of the manifold error of the godless heretics: but now let us shake off their foul and soul-poisoning doctrine, and remembering what relates to them, not to our own hurt, but to our greater detestation of them, let us come back to ourselves, and receive the saving doctrines of the true Faith, connecting the dignity of Fatherhood with that of the Unity, and believing in One God the Father: for we must not only believe in one God; but this also let us devoutly receive, that He is the Father of the Only-begotten, our Lord Jesus Christ.

2. For thus shall we raise our thoughts higher than the Jews(2), who admit indeed by their doctrines that there is One God, (for what if they often denied even this by their idolatries?); but that He is also the Father of our Lord Jesus Christ, they admit not; being of a contrary mind to their own Prophets, who in the Divine Scriptures affirm, The Lord said unto me, Thou art My Son, this day have I begotten thee(3). And to this day they rage and gather themselves together against the Lord, and against His Anointed(4), thinking that it is possible to be made friends of the Father apart from devotion towards the Son, being ignorant that no man cometh unto the Father but by(5) the Son, who saith, I am the Door, and I am the Way(6). He therefore that refuseth the Way which leadeth to the Father, and he that denieth the Door, how shall he be deemed worthy of entrance unto God? They contradict also what is written in the eighty-eighth Psalm, He shall call Me, Thou art my Father, my God, and the helper of my salvation. And I will make him my first-born, high among the kings of the earth(7). For if they should insist that these things are said of David or Solomon or any of their successors, let them shew how the throne of him, who is in their judgment described in the prophecy, is as the days of heaven, and as the sun before God, and as the moan established for ever(8). And how is it also that they are not abashed at that which is written, From the womb before the morning-star have I begotten thee(9): also this, He shall endure with the sun, and before the moon, from generation to generation(1). To refer these passages to a man is a proof of utter and extreme insensibility.

3. Let the Jews, however, since they so will, suffer their usual disorder of unbelief, both in these and the like statements. But let us adopt the godly doctrine of our Faith, worshipping one God the Father of the Christ, (for to deprive Him, who grants to all the gilt of generation, of the like dignity would be impious): and let us Believe in One God the Father, in order that, before we touch upon our teaching concerning Christ, the faith concerning the Only-begotten may be implanted in the soul of the hearers, without being at all interrupted by the intervening doctrines concerning the Father.

4. For the name of the Father, with the very utterance of the title, suggests the thought of the Son: as in like manner one who names the Son thinks straightway of the Father also(2). For if a Father, He is certainly the Father of a Son; and if a Son, certainly the Son of a Father. Lest therefore from our speaking thus, in One God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible, and from our then adding this also, and in One Lord Jesus Christ, any one should irreverently suppose that the Only-begotten is second in rank to heaven and earth,--for this reason before naming them we named God the Father, that in thinking of the Father we might at the same time think also of the Son: for between the Son and the Father no being whatever comes.

5. God then is in an improper sense(3) the Father of many, but by nature and in truth of One only, the Only-begotten Son, our Lord Jesus Christ; not having attained in course of time to being a Father, but being ever the Father of the Only-begotten(4). Not that being without a Son before, He has since by change of purpose become a Father: but before every substance and every intelligence, before times and all ages, God hath the dignity of Father, magnifying Himself in this more than in His other dignities; and having become a Father, not by passion(5), or union, not in ignorance, not by effluence(6), not by diminution, not by alteration, for every good gift and every perfect gift is from above, coming down from the Rather of lights, with whom can be no variation, neither shadow of turning(7). Perfect Father, He begat a perfect Son, and delivered all things to Him who is begotten: (for all things, He saith, are delivered unto Me of My Father(8):) and is honoured by the Only-begotten: for, I honour My Father(9), saith the Son; and again, Even as I have kept My Father's commandments, and abide in His love(1). Therefore we also say like the Apostle, Blessed be the God and Rather of our Lord Jesus Christ, the Rather of mercies, and God of all consolation(2): and, We bow our knees unto the Father from whom all fatherhood in heaven and on earth is named(3): glorifying Him with the Only-begotten: for he that denieth the Rather, denieth the Son also(4): and again, He that confesseth the Son, hath the Father also(5); knowing that Jesus Christ is Lord to the glory of God the Father(6).

6. We worship, therefore, as the Father of Christ, the Maker of heaven and earth, the God of Abraham, Isaac, and Jacob(7); to whose honour the former temple also, over against us here, was built. For we shall not tolerate the heretics who sever the Old Testament from the News, but shall believe Christ, who says concerning the temple, Wist ye trot that I must be its My Father's house(9)? and again, Take these things hence, and make not my Father's house a house of merchandise(1), whereby He most clearly confessed that the former temple in Jerusalem was His own Father's house. But if any one from unbelief wishes to receive yet more proofs as to the Father of Christ being the same as the Maker of the world, let him hear Him say again, Are not two sparrows sold for a farthing, and not one of them shall fall on the ground without My Father which is in heaven(2); this also, Behold the fowls of the heaven that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them(3); and this, My Father worketh hitherto, and I work(4).

7. But lest any one from simplicity or perverse ingenuity should suppose that Christ is but equal in honour to righteous men, from His saying, I ascend to My Father, and your(3) Father, it is well to make this distinction beforehand, that the name of the Father is one, but the power of His operation(6) manifold. And Christ Himself knowing this has spoken unerringly, I go to My Father, and your Father: not saying 'to our Father,' but distinguishing, and saying first what was proper to Himself, to My Father, which was by nature; then adding, and your Father, which was by adoption. For however high the privilege we have received of saying in our prayers, Our Father, which art in heaven, yet the gift is of loving-kindness. For we call Him Father, not as having been by nature begotten of Our Father which is in heaven; but having been transferred from servitude to sonship by the grace of the Father, through the Son and Holy Spirit, we are permitted so to speak by ineffable loving-kindness.

8. But if any one wishes to learn how we call God "Father," let him hear Moses, the excellent schoolmaster, saying, Did not this thy Father Himself buy thee, and make thee, and create thee(7)? Also Esaias the Prophet, And now, O Lord. Thou art our Father: and we all are clay, the works of Thine hands(8). For most clearly has the prophetic gift declared that not according to nature, but according to God's grace, and by adoption, we call Him Father.

9. And that thou mayest learn more exactly that in the Divine Scriptures it is not by any means the natural father only that is called father, hear what Paul says:--For though ye should have ten thousand tutors in Christ, yet have ye not many fathers: for in Christ Jesus I begat you through the Gospel(9). For Paul was father of the Corinthians, not by having begotten them after the flesh, but by having taught and begotten them again after the Spirit. Hear Job also saying, I was a father of the needy(1): for he called himself a father, not as having begotten them all, but as caring for them. And God's Only-begotten Son Himself, when nailed in His flesh to the tree at the time of crucifixion, on seeing Mary, His own Mother according to the flesh, and John, the most beloved of His disciples, said to him, Behold! thy mother, and to her, Behold! thy Son(2): teaching her the parental affection due to him(3), and indirectly explaining that which is said in Luke, and His father and His mother marvelled at Him(4): words which the tribe of heretics snatch up, saying that He was begotten of a man and a woman. For like as Mary was called the mother of John, because of her parental affection, not from having given him birth, so Joseph also was called the father of Christ, not from having begotten Him (for he knew her not, as the Gospel says, until she had brought forth her first-born Son(5)), but because of the care bestowed on His nurture.

10 Thus much then at present, in the way of a digression, to put you in remembrance. Let me, however, add yet another testimony in proof that God is called the Father of men in an improper sense. For when in Esaias God is addressed thus, For Thou art our Father, though Abraham be ignorant of us(6), and Sarah travailed not with us(7), need we inquire further on this point? And if the Psalmist says, Let them be troubled from His countenance, the Father of the fatherless, and Judge of the widows(8), is it not manifest to all, that when God is called the Father of orphans who have lately lost their own fathers, He is so named not as begetting them of Himself, but as caring for them and shielding them. But whereas God, as we have said, is in an improper sense the Father of men, of Christ alone He is the Father by nature, not by adoption: and the Father of men in time, but of Christ before all time, as He saith, And new, O Father, glorify Thou Me with Thine own self, with the glory which I had with Thee before the world was(9).

11. We believe then in one God the Father the Unsearchable and Ineffable, Whom no man hath seen(1), but the Only-begotten alone hath declared Him(2). For He which is of God, He hath seen God(3): whose face the Angels do alway behold in heaven(4), behold, however, each according to the measure of his own rank. But the undimmed vision of the Father is reserved in its purity for the Son with the Holy Ghost.

12. Having reached this point of my discourse, and being reminded of the passages just before mentioned, in which God was addressed as the Father of men, I am greatly amazed at men's insensibility. For God with unspeakable loving-kindness deigned to be called the Father of men,--He in heaven, they on earth,--and He the Maker of Eternity, they made in time,--He who holdeth the earth in the hollow of His hand, they upon the earth as grasshoppers(5). Yet man forsook his heavenly Father, and said to the stock, Thou art my father, and to the stone, Thou hast begotten me(6). And for this reason, methinks, the Psalmist says to mankind, Forget also thine own people, and thy father's house(7), whom thou hast chosen for a father, whom thou hast drawn upon thyself to thy destruction.

13. And not only stocks and stones, but even Satan himself, the destroyer of souls, have some ere now chosen for a father; to whom the Lord said as a rebuke, Ye do the deeds of your father(8), that is of the devil, he being the father of men not by nature, but by fraud. For like as Paul by his godly teaching came to be called the father of the Corinthians, so the devil is called the father of those who of their own will consent unto him(9).

For we shall not tolerate those who give a wrong meaning to that saying, Hereby know we the children of God, and the children of the devil(1), as if there were by nature some men to be saved, and some to be lost. Whereas we come into such holy sonship not of necessity but by choice: nor was the traitor Judas by nature a son of the devil and of perdition for certainly he would never have cast out devils at all in the name of Christ: for Satan casteth not out Satan(2). Nor on the other hand would Paul have turned from persecuting to preaching. But the adoption is in our own power, as John saith, But as marry as received Him, to them gave He power to become the children of God, even to them that believe in His name(3). For not before their believing, but from their believing they were counted worthy to become of their own choice the children of God.

14. Knowing this, therefore, let us walk spiritually, that we may be counted worthy of God's adoption. Far as many as are led by the Spirit of God, they are the sons of God(4). For it profiteth us nothing to have gained the title of Christians, unless the works also follow; lest to us also it be said, If ye were Abraham's children, ye would do the works ham(5). Far if we call on Him as Father, who without respect of persons judgeth according to every man's work, let us pass the time of our sojourning here in fear(6), loving not the world, neither the things that are in the world: for any man love the world, the love of the Father is not in him(7). Wherefore, my beloved children, let us by our works offer glory to our Father which is in heaven, that they may see our good works, and glorify our Father which is heaven(8). Let us cast all our care upon Him, for our Father knoweth what things we have need of(9).

15. But while honouring our heavenly Father let us honour also the fathers of our flesh(1): since the Lord Himself hath evidently so appointed in the Law and the Prophets, saying, Honour thy father and thy mother, that it may be well with thee, and thy days shall be long in the land(2). And let this commandment be especially observed by those here present who have fathers and mothers. Children, obey your parents in all things: for this is well pleasing to the Lord(3). For the Lord said not, He that loveth father or mother is not worthy of Me, lest thou from ignorance shouldest perversely mistake what was rightly written, but He added, more than Me(4). For when our fathers on earth are of a contrary mind to our Father in heaven, then we must obey Christ's word. But when they put no obstacle to godliness in our way, if we are ever carried away by ingratitude, and, forgetting their benefits to us, hold them in contempt, then the oracle will have place which says, He that curseth father or mother, let him die the death(5).

16. The first virtue of godliness in Christians is to honour their parents, to requite the troubles of those who begot them(6), and with all their might to confer on them what tends to their comfort (for if we should repay them ever so much, yet we shall never be able to return their gift of life(7)), that they also may enjoy the comfort provided by us, and may confirm us in those blessings which Jacob the supplanter shrewdly seized; and that our Father in heaven may accept(8) our good purpose, and judge us worthy to shine amid righteous as the sun in the kingdom of our Father(9): To whom be the glory, with the Only-begotten our Saviour Jesus Christ, and with the Holy and Life-giving Spirit, now and ever, to all eternity. Amen.

LECTURE VIII.

Almighty.

Jeremiah xxxix. 18, 19 (Septuagint). The Great, the strong God, Lord of great Counsel, and mighty in His works, the Great God, the Lord Almighty and of great name(1).

1. By believing in One God we cut off all misbelief in many gods, using this as a shield against Greeks; and every opposing power of heretics; and by adding, in One God The Father, we contend against those of the circumcision, who deny the Only begotten Son of God. For, as was said yesterday, even before explaining the truths concerning our Lord Jesus Christ, we made it manifest at once, by saying "The Father," that He is the Father of a Son: that as we understand that God is, so we may understand that He has a Son. But to those titles we add that He is also "Almighty;" and this we affirm because of Greeks and Jews(2) together, and all heretics.

2. For of the Greeks some have said that God is the soul of the world(3): and others that His power reaches only to heaven, and not to earth as well, Some also sharing their error and misusing the text which says, "And Thy truth unto the clouds(4)," have dared to circumscribe God's providence by the clouds and the heaven, and to alienate from God the things on earth; having forgotten the Psalm which says, If I go up into heaven, Thou art there. if I go down into hell, Thou art present(5). For if there is nothing higher than heaven, and if hell is deeper than the earth, He who rules the lower regions reaches the earth also.

3. But heretics again, as I have said before, know not One Almighty God. For He is Almighty who rules all things, who has power over all things. But they who say that one God is Lord of the soul, and some other of the body, make neither of them perfect, because either is wanting to the other(6). For how is he almighty, who has power over the soul, but not over the body? And how is he almighty who has dominion over bodies, but no power over spirits? But these men the Lord confutes, saying on the contrary, Rather fear ye Him which is able to destroy both soul and body in hell(7). For unless the Father of our Lord Jesus Christ has the power over both, how does He subject both to punishment? For how shall He be able to take the body which is another's and cast it into hell, except He first bind the strong man, and spoil his goods(8)?

4. But the Divine Scripture and the doctrines of the truth know but One God, who rules all things by His power, but endures many things of His will. For He rules even over the idolaters, but endures them of His forbearance: He rules also over the heretics who set Him at nought, but bears with them because of His long-suffering: He rules even over the devil, but bears with him of His long-suffering, not from want of power; as if defeated. For he is the beginning of the Lord's creation, made to be mocked(9), not by Himself, for that were unworthy of Him, but by the Angels whom He hath made. But He suffered him to live, for two purposes, that he might disgrace himself the more in his defeat, and that mankind might be crowned with victory. O all wise providence of God! which takes the wicked purpose for a groundwork of salvation for the faithful. For as He took the unbrotherly purpose of Joseph's brethren for a groundwork of His own dispensation, and, by permitting them to sell their brother from hatred, took occasion to make him king whom He would; so he permitted the devil to wrestle, that the victors might be crowned; and that when victory was gained, he might be the more disgraced as being conquered by the weaker, and men be greatly honoured as having conquered him who was once an Archangel.

5. Nothing then is withdrawn from the power of God; for the Scripture says of Him, for all things are Thy servants(10). All things alike are His servants, but from all these One, His only Son, and One, His Holy Spirit, are excepted; and all the things which are His servants serve the Lord through the One Son and in the Holy Spirit. God then rules all, and of His long-suffering endures even murderers and robbers and fornicators, having appointed a set time for recompensing every one, that if they who have had long warning are still impenitent in heart, they may receive the greater condemnation. They are kings of men, who reign upon earth, but not without the power from above: and this Nebuchadnezzar once learned by experience, when he said; For His kingdom is an everlasting kingdom, and His power from generation to generation(1).

6. Riches, and gold, and silver are not, as some think, the devil's(2): for the whole world of riches is for the faithful man, but for the faithless not even a penny(3). Now nothing is more faithless than the devil; and God says plainly by the Prophet, The gold is Mine, and the silver is Mine, and to whomsoever I will I give it(4). Do thou but use it well, and there is no fault to be found with money: but whenever thou hast made a bad use of that which is good, then being unwilling to blame thine own management, thou impiously throwest back the blame upon the Creator. A man may even be justified by money: I was hungry, and ye gave Me meat(5): that certainly was from money. I was naked, and ye clothed Me: that certainly was by money. And wouldest thou learn that money may become a door of the kingdom of heaven? Sell, saith He, that thou hast, and give to the poor, and thou shalt have treasure in heaven(6).

7. Now I have made these remarks because of those heretics who count possessions, and money, and men's bodies accursed(7). For I neither wish thee to be a slave of money, nor to treat as enemies the things which God has given thee for use. Never say then that riches are the devil's: for though he say, All these will I give thee, for they are delivered unto me(8), one may indeed even reject his assertion; for we need not believe the liar: and yet perhaps he spoke the truth, being compelled by the power of His presence: for he said not, All these will I give thee, for they are mine, but, for they are delivered unto me. He grasped not the dominion of them, but confessed that he had been entrusted(9) with them, and was for a time dispensing them. But at a proper time interpreters should inquire whether his statement is false or true(1).

8. God then is One, the Father, the Almighty, whom the brood of heretics have dared to blaspheme. Yea, they, have dared to blaspheme the Lord of Sabaoth(2), who sitteth above the Cherubim(3): they have dared to blaspheme the Lord Adonai(4): they have dared to blaspheme Him who is in the Prophets the Almighty God(5). But worship thou One God the Almighty, the Father of our Lord Jesus Christ. Flee from the error of many gods, flee also from every heresy, and say like Job, But I will call upon the Almighty Lord, which doeth great things and unsearchable, glorious things and marvellous without number(6), and, For all these things there is honour from the Almighty(7): to Whom be the glory for ever and ever. Amen.

LECTURE IX.

ON THE WORDS, MAKER OF HEAVEN AND EARTH, AND OF ALL THINGS VISIBLE AND INVISIBLE.

JOB xxxviii. 2--3.

Who is this that hideth counsel from Me, and keepeth words in his heart, and thinketh to hide them from Me(1)?

1. To look upon God with eyes of flesh is impossible: for the incorporeal cannot be subject to bodily sight: and the Only begotten Son of God Himself hath testified, saying, No man hath seen God at any time(2). For if according to that which is written in Ezekiel any one should understand that Ezekiel saw Him, yet what saith the Scripture? He saw the likeness of the glory of the Lord(3); not the Lord Himself, but the likeness of His glory, not the glory itself, as it really is. And when he saw merely the likeness of the glory, and not the glory itself, he fell to the earth from fear. Now if the sight of the likeness of the glory brought fear and distress upon the prophets, any one who should attempt to behold God Himself would to a certainty lose his life, according to the saying, No man shall see My face and live(4). For this cause God of His great loving-kindness spread out the heaven as a veil of His proper Godhead, that we should not perish. The word is not mine, but the Prophet's. If Thou shalt rend the heavens, trembling will take hold of the mountains at sight of Thee, and they will flaw down(5). And why dost thou wonder that Ezekiel fell down on seeing the likeness of the glory? when Daniel at the sight of Gabriel, though but a servant of God, straightway shuddered and fell on his face, and, prophet as he was, dared not answer him, until the Angel transformed himself into the likeness of a son of man(6). Now if the appearing of Gabriel wrought trembling in the Prophets, had God Himself been seen as He is, would not all have perished?

2. The Divine Nature then it is impossible to see with eyes of flesh: but from the works, which are Divine, it is possible to attain to some conception of His power, according to Solomon, who says, For by the greatness and beauty of the creatures proportionably the Maker of them is seen(7). He said not that from the creatures the Maker is seen, but added proportionably. For God appears the greater to every man in proportion as he has grasped a larger survey of the creatures: and when his heart is uplifted by that larger survey, he gains withal a greater conception of God.

3. Wouldest thou learn that to comprehend the nature of God is impossible? The Three Children in the furnace of fire, as they hymn the praises of God, say Blessed art thou that beholdest the depths, and sittest upon the Cherubim(8). Tell me what is the nature of the Cherubim, and then look upon Him who sitteth upon them. And yet Ezekiel the Prophet even made a description of them, as far as was possible, saying that every one has four faces, one of a man, another of a lion, another of an eagle, and another of a calf; and that each one had six wings(9), and they had eyes on all sides; and that under each one was a wheel of four sides. Nevertheless though the Prophet makes the explanation, we cannot yet understand it even as we read. But if we cannot understand the throne, which he has described, how shall we be able to comprehend Him who sitteth thereon, the Invisible and Ineffable God? To scrutinise then the nature of God is impossible: but it is in our power to send up praises of His glory for His works that are seen.

4. These things I say to you because of the following context of the Creed, and because we say, WE BELIEVE IN ONE GOD, THE FATHER ALMIGHTY, MAKER OF HEAVEN AND EARTH, AND OF ALL THINGS VISIBLE AND INVISIBLE; in order that we may remember that the Father of our Lord Jesus Christ is the same as He that made the heaven and the earth(1), and that we may make ourselves safe against the wrong paths of the godless heretics, who have dared to speak evil of the All wise Artificer of all this world(2), men who see with eyes of flesh, but have the eyes of their understanding blinded.

5. For what fault have they to find with the vast creation of God?--they, who ought to have been struck with amazement on beholding the vaultings of the heavens: they, who ought to have worshipped Him who reared the sky as a dome, who out of the fluid nature of the waters formed the stable substance of the heaven. For God said, Let there be a firmament in the midst of the water(3). God spake once for all, and it stands fast, and falls not. The heaven is water, and the orbs therein, sun, moon, and stars are of fire: and how do the orbs of fire run their course in the water? But if any one disputes this because of the opposite natures of fire and water, let him remember the fire which in the time of Moses in Egypt flamed amid the hail, and observe the all-wise workmanship of God. For since there was need of water, because the earth was to be tilled, He made the heaven above of water that when the region of the earth should need watering by showers, the heaven might from its nature be ready for this purpose.

6. But what? Is there not cause to wonder when one looks at the constitution of the sun? For being to the sight as it were a small body he contains a mighty power; appearing from the East, and sending forth his light unto the West: whose rising at dawn the Psalmist described, saying: And he cometh forth out of his chamber as a bridegroom(4). He was describing the brightness and moderation of his state on first becoming visible unto men: for when he rides at high noon, we often flee from his blaze: but at his rising he is welcome to all as a bridegroom to look on.

Observe also his arrangement (or rather not his, but the arrangement of Him who by an ordinance determined his course), how in summer he rises higher and makes the days longer, giving men good time for their works: but in winter contracts his course, that the period of cold may be increased, and that the nights becoming longer may contribute to men's rest, and contribute also to the fruitfulness of the products of the earth(5). See also how the days alternately respond each to other in due order, in summer increasing, and in winter diminishing; but in spring and autumn granting equal intervals one to another. And the nights again complete the like courses; so that the Psalmist also says of them, Day unto day uttereth speech, and night unto night claimeth knowledge(6). For to the heretics who have no ears, they all but cry aloud, and by their good order say, that there is none other God save the Creator who hath set them their bounds, and laid out the order of the Universe.

7. But let no one tolerate any who say that one is the Creator of the light, and another of darkness(8): for let him remember how Isaiah says, I am the God who made the light, and created darkness(9). Why, O man, art thou vexed thereat? Why art thou offended at the time that is given thee for rest(1)? A servant would have had no rest from his masters, had not the darkness necessarily brought a respite. And often after wearying ourselves in the day, how are we refreshed in the night, and he who was yesterday worn with toils, rises vigorous in the morning because of the night's rest(2)? And what more helpful to wisdom than the night(3)? For herein oftentimes we set before our minds the things of God; and herein we read and contemplate the Divine Oracles. And when is our mind most attuned to Psalmody and Prayer? Is it not at night? And when have we often called our own sins to remembrance? Is not at night(4)? Let us not then admit the evil thought, that another is the maker of darkness: for experience shews that this also is good and useful.

8. They ought to have felt astonishment and admiration not only at the arrangement of sun and moon, but also at the well-ordered choirs of the stars, their unimpeded courses, and their risings in the seasons due to each: and how some are signs of summer, and others of winter; and how some mark the season for sowing, and others shew the commencement of navigation(5). And a than sitting in his ship, and sailing amid the boundless waves, steers his ship by looking at the stars. For of these matters the Scripture says well, And let them be for signs, and for seasons, and for years(6), not for fables of astrology and nativities. But observe how He has also graciously given us the light of day by gradual increase: for we do not see the sun at once arise; but just a little light runs on before, in order that the pupil of the eye may be enabled by previous trial to look upon his stronger beam: see also how He has relieved the darkness of the night by rays of moonlight.

9. Who is the father of the rain? And who hath begotten the drops of dew(7)? Who condensed the air into clouds, and bade them carry the waters of the rains(8), now bringing golden-tinted clouds from the north(9), now changing these into one uniform appearance, and again transforming them into manifold circles and other shapes? Who can number the clouds in wisdom(1)? Whereof in Job it saith, And He knoweth the separations of the clouds(2), and hath bent down the heaven to the earth(3): and, He who numbereth the clouds in wisdom: and, the cloud is not rent under Him(4). For so many measures of waters lie upon the clouds, yet they are not rent: but come down with all good order upon the earth. Who bringeth the winds out of their treasuries(5)? And who, as we said before, is he that hath begotten the drops of dew? And out of whose womb cometh the ice(6)? For its substance is like water, and its strength like stone. And at one time the water becomes snow like wool, at another it ministers to Him who scattereth the mist like ashes(7), and at another it is changed into a stony substance; since He governs the waters as He will(8). Its nature is uniform, and its action manifold in force. Water becomes in vines wine that maketh glad the heart of man: and in olives oil that maketh man's face to shine: and is transformed also into bread that strengtheneth man's heart(9), and into fruits of all kinds which He hath created(1).

10. What should have been the effect of these wonders? Should the Creator have been blasphemed? Or worshipped rather? And so far I have said noticing of the unseen works of His wisdom. Observe, I pray you, the spring, and the flowers of every kind in all their likeness still diverse one from another; the deepest crimson of the rose, and the purest whiteness of the lily: for these spring from the same rain and the same earth, and who makes them to differ? Who fashions them? Observe, pray, the exact care: from the one substance of the tree there is part for shelter, and part for divers fruits: and the Artificer is One. Of the same vine part is for burning(2), and part for shoots, and part for leaves, and part for tendrils, and part for clusters.

Admire also the great thickness of the knots which run round the reed, as the Artificer hath made them. From one and the same earth come forth creeping things, and wild beasts, and cattle, and trees, and food; and god, and silver, and brass, and iron, and stone. The nature of the waters is but one, yet from it comes the substance of fishes and of birds; whereby(3) as the former swim in the waters, so the birds fly in the air.

11. This great and wide sea, therein are things creeping innumerable(4). Who can describe the beauty of the fishes that are therein? Who can describe the greatness of the whales, and the nature(5) of its amphibious animals, how they live both on dry land and in the waters? Who can tell the depth and the breadth of the sea, or the force of its enormous waves? Yet it stays at its bounds, because of Him who said, Hitherto shalt thou come, and no further, but within thyself shall thy waves be broken(6). Which sea also clearly shews the word of the command imposed upon it, since after it has run up, it leaves upon the beach a visible line made by the waves, shewing, as it were, to those who see it, that it has not passed its appointed bounds.

12. Who can discern the nature of the birds of the air? How some carry with them a voice of melody, and others are variegated with all manner of painting on their wings, and others fly up into mid air and float motionless, as the hawk: for by the Divine command the hawk spreadeth out his wings and floateth motionless, looking towards the south(7). What man can behold the eagle's lofty flight? If then thou canst not discern the soaring of the most senseless of the birds, how wouldest thou understand the Maker of all?

13. Who among men knows even the names of all wild beasts? Or who can accurately discern the physiology of each? But if of the wild beasts we know not even the mere names, how shall we comprehend the Maker of them? God's command was but one, which said, Let the earth bring forth wild beasts, and cattle, and creeping things, after their hinds(8) and from one earth(9), by one command, have sprung diverse natures, the gentle sheep and the carnivorous lion, and various instincts(1) of irrational animals, bearing resemblance to the various characters of men; the fox to manifest the craft that is in men, and the snake the venomous treachery of friends, and the neighing horse the wantonness of young men(2), and the laborious ant, to arouse the sluggish and the dull: for when a man passes his youth in idleness, then he is instructed by the irrational animals, being reproved by the divine Scripture saying, Go to the ant, thou sluggard, see and emulate her ways, and become wiser than she(3). For when thou seest her treasuring up her food in good season, imitate her, and treasure up for thyself fruits of good works for the world to come. And again, Go to the bee, and learn how industrious she is(4): how, hovering round all kinds of flowers, she collects her honey for thy benefit: that thou also, by ranging over the Holy Scriptures, mayest lay hold of salvation for thyself, and being filled with them mayest say, How sweet are thy words unto my throat, yea sweeter than honey and the honeycomb unto my mouth(5).

14. Is not then the Artificer worthy the rather to be glorified? For what? If thou knowest not the nature of all things, do the things that have been made forthwith become useless? Canst thou know the efficacy of all herbs? Or canst thou learn all the benefit which proceeds from every animal? Ere now even from venomous adders have come antidotes for the preservation of men(6). But thou wilt say to me, "The snake is terrible." Fear thou the Lord, and it shall not be able to hurt thee. "A scorpion stings." Fear the Lord, and it shall not sting thee. "A lion is bloodthirsty." Fear thou the Lord, and he shall lie down beside thee, as by Daniel. But truly wonderful also is the action of the animals: how some, as the scorpion, have the sharpness in a sting; and others have their power in their teeth; and others do battle with their claws; while the basilisk's power is his gaze(7). So then from this varied workmanship understand the Creator's power.

15. But these things perhaps thou knowest not: thou wouldest have nothing in common with the creatures which are without thee. Enter now into thyself, and from thine own nature consider its Artificer. What is there to find fault with in the framing of thy body? Be master of thyself, and nothing evil shall proceed from any of they members. Adam was at first without clothing in Paradise with Eve, but it was not because of his members that he deserved to be cast out. The members then are not the cause of sin, but they who use their members amiss; and the Maker thereof is wise. Who prepared the recesses of the womb child-bearing? Who gave life to the lifeless thing within it? Who knitted us with sinews and banes, and clothed us with skin and flesh(8), and, as soon as the child was born, brought streams of milk out of the breasts? How grows the babe into a boy, and the boy into a youth, and then into a man; and, still the same, passes again into an old man, while no one notices the exact change from day to day? Of the food, how is one part changed into blood, and another separated for excretion, and another part changed into flesh? Who gives to the heart its unceasing motion? Who wisely guarded the tenderness of the eyes with the fence of the eyelids(9)? For as to the complicated and wonderful contrivance of the eyes, the voluminous books of the physicians hardly give us explanation. Who distributes the one breath to the whole body? Thou seest, O man, the Artificer, thou seest the wise Creator.

16. These points my discourse has now treated at large, having left out many, yea, ten thousand other things, and especially things incorporeal and invisible, that thou mayest abhor those who blaspheme the wise and good Artificer, and from what is spoken and read, and whatever thou canst thyself discover or conceive, from the greatness and beauty of the creatures mayest proportionably see the maker of them(1), and bending the knee with godly reverence to the Maker of the worlds, the worlds, I mean, of sense and thought, both visible and invisible, thou mayest with a grateful and holy tongue, with unwearied lips and heart, praise God and say, How wonderful are Thy works, O Lord; in wisdom hast Thou made them all(2). For to Thee belongeth honour, and glory, and majesty, both now and throughout all ages. Amen.

APPENDIX TO LECTURE IX.

NOTE.--In the manuscripts which contain this discourse under the name of "A Homily of S. Basil on God as Incomprehensible," some portions are changed to suit that subject: but the conclusion especially is marked by great addition and variation, which it is well to reproduce here. Accordingly in place of the words in 15: <greek>ti</greek> <greek>mempton</greek>, "What is there to find fault with?" and the following, the manuscripts before mentioned have it thus:

"What is there to find fault with in the framing of the body? Come forth into the midst and speak. Control thine own will, and nothing evil shall proceed from any of thy members. For every one of these has of necessity been made for our use. Chasten thy reasoning unto piety, submit to God's commandments, and none of these members sin in working and serving in the uses for which they were made. If thou be not willing, the eye sees not amiss, the, ear hears nothing which it ought not, the hand is not stretched out for wicked greed, the foot walketh not towards injustice, thou hast no strange loves, committest no fornication, covetest not thy neighbour's wife. Drive out wicked thoughts from thine heart, be as God made thee, and thou wilt rather give thanks to thy Creator.

Adam at first was without clothing, faring daintily in Paradise: and after he had received the commandment, but failed to keep it, and wickedly stretched forth his hand (not because the hand wished this, but because his will stretched forth his hand to that which was forbidden), because of his disobedience he lost also the good things he had received. Thus the members are not the cause of sin to those who use them, but the wicked mind, as the Lord says, For out of the heart proceed evil thoughts, fornications, adulteries, envyings, and such like. In what things thou choosest, therein thy limbs serve thee; they are excellently made for the service of the soul: they are provided as servants to thy reason. Guide them well by the motion of piety; bridle them by the fear of God; bring them into subjection to the desire of temperance and abstinence, and they will never rise up against thee to tyrannise over thee; but rather they will guard thee, and help thee more mightily in thy victory over the devil, while expecting also the incorruptible and everlasting crown of the victory. Who openeth the chambers of the womb? Who, &c."

At the end of the same section, after the words "Wise Creator," this is found: "Glorify Him in His unsearchable works, and concerning Him whom thou art not capable of knowing inquire not curiously what His essence is. It is better for thee to keep silence, and in faith adore, according to the divine Word, than daringly to search after things which neither thou canst reach, nor Holy Scripture hath delivered to thee. Th